THE REVELATION OF ST. JOHN THE DIVINE.

TABLE OF CONTENTS

“The revelation of St. John the Divine unlocks the history of the human races, and also sheds much light on the overthrow of evil.”


The 1901 "The Greater Light" publication:
Chapters 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22.

Diagram 1 - The Seven Churches of Asia
Diagram 2 - The Lamb in the midst of the Four Beasts
Diagram 3 - Opening the first Four Seals
Diagram 4 - ?
Diagram 5 - The Four Winds of the Earth
Diagram 6 - The Sealing of the Twelve Tribes of Israel
Diagram 7 - The Second Woe


Chapter One

I. 1, 2. “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.

2. “Who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.”

                The revelation thus brought to notice is the revelation which the One God – doubtless through the Father, the Conceiving Power of the One God – gave unto Jesus Christ for the purpose of shewing unto his people things which must shortly come to pass. The angel by whom the message from the One God through Jesus Christ the Assenting Power of the One God, was communicated to John, with little doubt, is the Third Person of the Holy Trinity, the Fulfilling Power of the One God.

                By verse 2 the John thus called is identical with the beloved disciple of St. John xxl. 20-25; the sayings “If I will that he tarry till I come” and “This is the disciple which testifieth of these things, and, wrote these things: and we know that his testimony is true,” corresponding in substance. The text continues:

I. 3. “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”

                By one line of scriptural interpretation there are Four Times. These Four Times correspond with the Four Ages of Man. As, therefore, the time for the fulfillment of the prophecy is at hand, so the Fourth or Pisonic age of man is indicated. By a special historic ray, however, the Four Ages are subdivided into half-times (see Gen. xv. 7-10; Dan. xii. 5-7); of which a time, times and a half time, cover the seven semi-divisions from the begetting of Messiah as the Son of God in the beginning of the Euphratic age to the crucifixion, absolute death, and resurrection of Messiah as Jesus the Seed of woman at the dividing of the Pisonic age. The text continues:

I. 4. “John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne,”

                In the simple historic sense the seven churches of Asia are in relation to the peoples of seven districts, but, esoterically, they symbolize, and are in relation to the first seven semi-divisions of the Four Ages of Man during which the One God was represented by the Third Person of the Holy Trinity. As, therefore, grace and peace are extended to them from him which is, and which was, and which is to come, so the revelation of the One God though the Father unto Jesus Christ, yet by the Spirit of John, will be in relation to the present, to the past, and to the future. The grace and peace extended to the seven semi-divisions of the Four Ages from him “which was” is in relation to the First Person of the Trinity as the representative of the One God during the Creative days; the grace and peace from him “which is” is in relation to the Third Person of the Trinity as the representative of the One God during the first three ages of man – the indicated blessings pertaining to these ages as the existing period; and the grace and peace from him “which is to come” is in relation to the Second Person of the Trinity as the representative of the One God during the Pisonic age: the fulness of the Godhead dwelling in each Person of the Trinity. Grace and peace are also extended from the seven spirits which are before his throne. The grace and peace thus extended are due to the new departure established through the entering in of the Law for government of all hosts, and its continuance throughout the semi-divisions of the Four Ages; for prior to the institution of this measure transgression was not imputed. In relation to the extension of grace and peace the text continues:

I. 5. “And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the prince of the kings of earth. Unto him that loved us, and washed us from our sins in his blood,”

                Christ the Messiah is the Son of God, and was begotten as such in the beginning of the Euphratic Age. Messiah is the Seed of woman (see St. Matt. i. 18-25). As a Faithful Witness Messiah in his personality as the Son of God was present throughout the test for the attainment to righteousness under the Law; as the Son of man he was the first-begotten from the valley of the shadow of death, and as Jesus the Seed of woman he was the first-begotten from the absolute death, separated forever “the precious from the vile.” The text continues:

I. 6. “And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.”

                The promise was given man of Adam’s race (see Ex. xix. 3-6) that should he keep God’s covenant – the Law – God would make him a kingdom of priests, and a holy nation. Since, however, man failed in this great test the promise would have become valueless except for the fulfillment of its provisions by the Third Person of the Holy Trinity during the first three ages of man, and by Messiah the Christ in the Pisonic age, Messiah being the firstborn among many brethren, and in whom dwells all the fulness of the Godhead bodily. To Christ in his fulness, therefore, belongs the glory of making man of Adam’s race kings and priests unto God and his Father – the Third and First Persons of the Holy Trinity. The text continues:

I. 7. “Behold he cometh with clouds; and every eye shall see him, and they also which pierced him: all kindreds of the earth shall wail because of him. Even so. Amen.”

                After his resurrection from the dead Jesus ascended into the heavens, and a cloud received him. In a like manner he shall return from thence, and every eye shall see him; not only those of planet earth, but those of earth in the greater sense, that is Aggregate Matter, they also shall behold him when he comes to reign a thousand years in proof of his subjugatory and governmental missions, and to make restitution for the life of man that was cut short because of the evil deeds of the adverse power. The text continues:

I. 8. “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”

                By the expressions Alpha and Omega, the beginning and the ending, a unit of labor is indicated, even as the Greek alphabet viewed simply as such represents a unit with an Alpha and Omega, a beginning and ending. As, therefore, the One God ordained and instituted His great purpose for the overthrow of every evil element, and the eventual filling of spaces – the heavens – with rejoicing entities, so in this purpose as a unit the work of the One God, notwithstanding his infinities, becomes the Alpha and Omega, the beginning and the ending thereof. In the limitations and work connected with this purpose the One God was, is, and will be represented by Three Persons, namely, the Father, the Son, and the Holy Spirit; which are called forth from himself as the sublimest of all Divine Sparks; and through whom the One God becomes the Alpha and Omega, the beginning and ending in relation to his ordained purpose. Hence through the Godhead thus established the One God is, always was, and ever will be the Almighty.

                In connection with the work involved the Father specially represented the One God during the six creative days; the Holy Spirit specially represented the One God during the first three ages of man; and the Son represented the One God during the last age of man. The text continues:

I. 9. “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.”

                By verse 1 John was called to receive the revelation of the One God through the Father to Jesus Christ, by the angel – the Holy Spirit – whom Jesus specially sent for the purpose (see, also, St. John xvi. 7-15). To receive this testimony – revelation – John was in the isle of Patmos. Patmos is defined to mean “mortal;” while mortal (substantive) is defined to mean “a man; a being subject to death”. Wherefore, at the time John was called to this work he was a being subject to death, even as further indicated by the term “companion in tribulation.” The text continues:

I. 10, 11. “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,

11. “Saying, I am Alpha and Omega, the first and the last: and what thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

                Esoterically, the Lord’s day, the seventh, indicated the Fourth Age of Man (see Diagram 1); the seven churches represent to the first seven semi-divisions of the Four Ages of Man; the Alpha and Omega, as already set forth, represents a Person of the Holy Trinity in relation to the Godhead. Wherefore, John being in the Spirit in the Lord’s day points to the withdrawal of the Divine Spark, with which he was endowed, from the earthy body that he may be free to come, and go, and see. But the command to write what he seest in a book and to send it unto the churches in Asia, indicated a return of the Divine Spark to the earthy body. The actual time occupied by the spiritual experience of John may have been brief but the work of writing it in a book may have been considerable. The text continues:

I. 12, 13. “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

13. “And in the midst of the seven golden candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.”

                The standpoint or rather time of John’s vision, as indicated through the Lord’s day, was in the Fourth Age of Man. Wherefore, as the great voice John heard was behind him, and as he had to turn to see the voice, so the situation becomes retrospective, and pertains in as especial manner to the preceding ages of man, with their semi-divisions, in harmony with the appointment of the seven churches in Asia. The seven golden candlesticks are the seven churches (see verse 20); that is, they symbolize them, and, hence, they, too, symbolize the first seven semi-divisions of the Four Ages (see Diagram 1). From this point of view the one like unto the Son of Man walking in the midst of the seven golden candlesticks pertained to, and walked in the midst of the first seven semi-divisions of the Four Ages of Man.

                As, therefore, the Third Person of the Holy Trinity represented the One God during these periods of time in the test for the attainment to righteousness, and hence eternal life, through free agency, attended by a penal law – the First Covenant – so the one like unto the Son of man (see, also, Heb. vii. 1-3) is indicative of the Third Person of the Holy Trinity in the midst of his charges; some such spiritual manifestation being necessary through which to reveal mysteries pertaining to them.

                Wherefore, as the great image of Nebuchadnezzar’s dream represents the Four Ages of Man (see Dan. ii. 33-45), so after a like manner of interpretation the insuperable presence seen by John not only represents an embodiment of the Third Person but, also, is indicative of the Four Ages of Man. The text continues:

I. 14, 15. “His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

15. “And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.”

                Now, by the light of the two great historic rays as set forth, the head white as the snow is indicative of the Euphratic race (see, also, Song of Solomon v. 10,11), while by the golden girdle girt about the breast the overlap of the Euphratic and Hiddekelic Ages is indicated; the Euphratic being the golden age; the Hiddekelic being the age of silver; the Gihonic, the age of brass and the Pisonic, the age of iron. As, therefore, in the final epoch of the Pisonic Age fire shall come down from God out of heaven, and envelop the hosts of good and evil (see xx. 7-10), and as the feet of the one like unto the Son of man were like as if they burned in a furnace, so, in harmony therewith, the heating of the feet of iron would result in an intensity resembling that of fine or burnished brass, whereby the symbolic pertaining of the insuperable presence of the Four Ages, is further indicated. Moreover, the voice being the sound of many waters still further indicated a host or hosts, more especially since by Ezek. i. 24 the voice of many waters is indicative of the voice of speech, as the voice of a host.

                But the head and the hairs of the insuperable presence were white like wool, white as snow; while by Dan. vii. 9-14 the hair of the head of the Ancient of days was like pure wool. As, therefore, one like unto the Son of man came before him for judgment, so the great one seen by John, and the Ancient of days, are representative of Two Persons of the Holy Trinity in each of whom dwells all the fulness of the Godhead bodily. The text continues:

I. 16. “And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.”

                The seven stars also pertain to the first seven semi-divisions of the Four Ages, during which the Law as the ruling principle for the government of all hosts (see Diagram 1). The two-edged sword symbolizes the ministration of death pertaining to the Law, and that it will surely be fulfilled upon all transgressors, the two edges thereof symbolizing natural death and absolute death. Even Messiah in his personalities as the Son of man, and as the Seed of woman, will surely die because of his pertaining to the blemished earthy body that constitutes the sinful flesh of humanity, and of the creature world generally. In the absolute death he lays down his life of his own accord; no power existing that can take it from him.  Wherefore, it is said in Ezek. xiii. 7, “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the Shepherd, and the sheep will be scattered: and I will turn mine hand upon the little ones.” The indications must be kept in view that the Revelation is from the One God, through the Father, unto Jesus Christ; and from Jesus Christ unto his angel – the Third Person of the Holy Trinity – by whom it was manifested unto John: and through John, unto the people. Wherefore, owing to the fulness of the Godhead dwelling in each Person of the Trinity, the experience of One Person in his field of labor in essentiality becomes the experience of the whole Three. In this light the words of Jesus, “I and my Father are one… he that hath seen me hath seen the Father,” are in relation to this fulness.

                Now, where the insuperable presence as the Third Person of the Holy Trinity, and as the representative of the One God in the attainment to righteousness under the Law, whose countenance appeared to John as the sun shineth in his strength, the relationship as the Sun of righteousness, the same pertaining to the Third Person in his fulness. The text continues:

I. 17. “And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last”.

              When, therefore, John beheld the insuperable presence, and fell at his feet as dead, he became in the spirit (see, also, verse 10). The assurance “Fear not; I am the first and the last,” carries the intimation that in the spirit John will be brought in contact with magnitudes from the beginning of the Creation to the end of the For Ages of Man. The test continues:

I. 18. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and death.”

              Thus, in the greater sense, the insuperable presence participated in the death and resurrection of Messiah as Jesus the Christ, the Seed of woman. Wherefore, in the lesser sense, the Four Ages of Man also participated in the death and resurrection of Messiah as Jesus the Christ. Hence, as the insuperable presence is alive forevermore, so the Four Ages of Man as alive forevermore; these magnitudes being symbolized under the one form, yet by different historic rays (see verses 13-15). The text continues:

I. 19, 20. “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

20. “The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks are the seven churches.”

              Wherefore, John is commanded to write of things pertaining to the past, to the present, and to the future. He is also commanded to write the mystery of the seven stars, and of the seven golden candlesticks. In this great work the preliminary information is accorded that the seven stars are the angels of the seven churches; and that the golden candlesticks are the seven churches. The indication now sequentially follows, in harmony with preceding advancements, that in the simple historical sense the seven churches are the churches of seven districts in Asia, and, that, esoterically, they are the first seven semi-divisions of the Four Ages of Man. The seven stars – angels of these seven churches – in the sequential sense, symbolize the intellectual life of these districts and epochs. The text continues:


Chapter Two Top

II. 1. “Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;”

              From what has gone before the church of Ephesus symbolizes the first semi-division of the Euphratic Age (see Diagram 1, spaces g-g). The angel of the church of Ephesus, among other bearings, is an allegorical representative through whom the charge to the intellectual hosts pertaining to that epoch is manifested. But Ephesus is defined to mean “desire.” Wherefore, since Messiah the Christ stands pre-eminent as the Desire of the creature world (see Gen. iii. 15, 16; Ezek. xxiv. 19-27; Mal. iii. 1), and as Messiah made his advent as the Son of God in the beginning of the Euphratic Age, so, by the meaning of Ephesus, its apportionment to the first semi-division of the Euphratic Age is markedly indicated. In conjunction with these advancements it must be considered that the insuperable presence – the Third Person of the Holy Trinity – walked in the midst of the seven golden candlesticks – churches – in the great test for the attainment to righteousness through free agency attended by a penal law. Wherefore, the charges to the seven churches definitely covers the time from the begetting of Messiah as the Son of God until the crucifixion, absolute death, and resurrection of Messiah in his sublime manifestation as Jesus the Christ, the Seed of woman, at the dividing of the Pisonic or Fourth Age of Man. Wherefore in the light thus set forth, the text continues:

II. 2. “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which they say they are apostles, and are not, and hast found them liars:”

                By this verse two classes of beings are brought to notice; one of which strives for the good, and the other follows after evil; the latter being classified with hypocrites and liars. In the greater sense these two classes are (1) the hosts of good – Divine Sparks – from the One God; and (2) the host of evil – Evil Sparks – from Satan the source and fountain-head of evil. The words of the insuperable presence are directed to the Divine Sparks identified with the church of Ephesus as the first semi-division of the Euphratic Age – things that are past (see verse 19.) Of the Euphratic race the text continues:

III. 3. “And hast borne, and hast patience, and for my name’s sake hast labored, and has not fainted.”

                Thus the Divine Sparks with which the creature was endowed have striven to live up to the requirements of the Law the One God instituted for the government of all hosts; but, by verse 2, the Evil Sparks failed, in that while professing to be apostles they are found to be liars. The text continues:

II. 4. “Nevertheless I have somewhat against thee, because thou hast left thy first love.”

                With the entering in of the Law of the First Covenant a new departure was established, prior omissions of duty not being imputed; nevertheless the inherent faith pertaining to the Divine Spark from the One God with which the creature was endowed induced to the performance of good works. In the greater sense the faith thus indicated constitutes the first love; while in the lesser sense the Law or First Covenant becomes the first love. Wherefore, the forsaking of the first love by Divine Sparks from the One God, whether as identified with inherent faith, or with the First Covenant brings about condemnation. But should these Divine Sparks so rule all things that nothing suffer or go wrong, then no condemnation could be registered against them. The text continues:

II. 5. “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.”

                Prior to the entering in of the Law sin was not imputed, but under the Law sin is imputed. As therefore under the Law the creature has failed in his mission as subjugator, so his condition is far worse than annual the penalties of the Law, yet they will surely come up for recognition and compensation. Without repentance, in whole or in part, good works cannot follow. Sparks Divine, however, continually repent; that is, they continually strive against failure in the subjugation and government of the Evil Sparks to which they are conjoined in the earthly body. But wherein do the Evil Sparks repent? Look round about and show wherein Satan repents? Yet, should any host not repent, then their candlestick – light, province, field of action – will be removed out of its place, and their activities under free agency abolished forever. The text continues:

II. 6. “But this thou hast, that thou hatest the deeds of the Nicolaitaus, which I also hate.”

                The Nicolaitans of verse 6, whomever they may be, symbolize the Evil Host – Satan’s army – in their endeavors to find cause for the condemnation, and hence, death of the insuperable presence – the Third Person of the Holy Trinity – through some transgression of the Law during the first semi-division of the Euphratic Age; even as, esoterically, by Ps. lix. Saul – the First Covenant – sent emissaries to watch David the Seed of David – the Messiah – that they might kill him because of some transgression or non-fulfillment of the law. As, therefore, the insuperable presence hated the deeds of the Nicolaitans, so, also, Messiah hated the Evil Host, saying in Ps. lix. 5 “be not merciful to any wicked transgressors.” Divine Sparks transgress through failure of subjugatory and governmental mission, and, hence, though transgressive, are not necessarily wicked. But the wicked transgressors of Ps. lix. evidently are spirits of devils whom God hates with "a perfect hatred," evidently in contradistinction to malicious hatred. The text continues:

II. 7. “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.”

                The one that overcometh is he who subjugates Evil. The charge of the Spirit – insuperable presence – is directed not only to the church of Ephesus, but to the churches, and, hence, to the first seven semi-divisions of the Four Ages of Man. The tree of life (see St. John vi. 32-59) evidently is the Living Bread. The Bread of Life – the Living Bread – is the body of Messiah; not the blemishable earthy body, but the pure unblemishable one created for him in and as the very beginning of the creation of God; and which is as suitable for eating in its varied forms as the earthy is suitable in its varied forms. Consequently, it is pre-eminently adapted for the habitation, growth, and development of every variety of creature life, form, and existence. Wherefore, whoso shall eat of this pure body – the tree of life – will become endowed with an individual life in the paradise of God that shall be eternal; a life wherewith to behold, and enjoy that which the One God has already created, and that which He shall unfold. As, therefore, the Living Bread – tree of life – is in the custody, of and is administered by Melchizedek, priest of the Most High God, so the spirit, through the promise to the churches, becomes identical with Melchizedek, and, hence, with the Third Person of the Holy Trinity.

                Chronologically, the charge to the church of Ephesus is in esoteric relation to the first semi-division of the Euphratic Age; covering the years B.C. 29,789 – 25,604. The text continues:

II. 8. “And to the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;”

                It must be kept in view that the time of this vision (see i. 3-10) is in the Pisonic Age subsequent to the crucifixion, absolute death, and resurrection of Messiah as Jesus the Christ, and that the fulness of the Godhead dwells in the insuperable presence – the Third Person of the Trinity – the same being indicated by the expression “the first and the last, which was dead, and is alive,” in its relationship to the purpose of the One God. In essentiality, however, neither the One God in all his attribute and unapportioned vitalities, whether as Persons of the Holy Trinity, or as Divine Sparks otherwise, had beginning of life; and so, neither will the One God, nor any Divine Spark have end of life; but they may pass through the gates of absolute death into the pit thereof as an experience which when once fulfilled, will never more be called for as a proof of the Supremacy of the One God in all things. Were this proof not forthcoming absolute death would lower over the kingdom as a monster still to the encountered, and, hence, as such would constitute a fear in any person lesser than the One God except it be through the sublime faith of a Person of the Holy Trinity. The assurance and exhibition, therefore, are given for the comfort of the creature world.

                The church in Smyrna symbolizes the second semi-division of the Euphratic Age; as is defined to mean “Myrrh.” Myrrh, which is one of the principal spices of the holy anointing oil, finds as allegorical apportionment to the Euphratic Age. With this pertaining and apportionment the text continues:

II. 9. “I know thy works and tribulation, and poverty, but thou art rich; and I know the blasphemy of them which say they are Jews, and are not, but are of the synagogue of Satan.”

                At this time in the world’s history trials and tribulations still environ the creature; and, although encompassed by poverty, they are rich in works in contradistinction to those who say they are Jews, but are not; they, being the synagogue of Satan, the mighty host of evil which seeks to the eternal casting down of good. Through the Levitical priesthood the general priesthood of men of Adam’s race is symbolized. In this light the term “Jew” logically pertains to the Euphratic Age, thereby adding one more link to the chain of evidence that stamps the historic authenticity of the Four Ages of Man, and of the mighty host of Evil waging war therein. The text continues:

II. 10. “Fear none of these things which thou shall suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give you a crown of life.”

                The tribulation of the creature thus brought to notice through the insuperable presence – the Third Person – is indicative of a unity of good and evil in the creature; while, by the riches pertaining to the creature through his good works, faith in a righteous kingdom with a righteous God for king is clearly signified. Numerous indications otherwise have been given that the Euphratic race was swept away by volcanic eruption and earthquake at the end of the tenth minor epoch of the Grand Epoch from the beginning of the creation. In this light the ten days of special tribulation not only point to the duration of this fearful catastrophe, but, they also point by epochs to the tenth minor epoch of the Grand Epoch (see Great Mosaic Ray, Vol. I. No. 4) in which the Euphratic race was destroyed.

                The promise is given "be thou faithful unto death, and I will give you a crown of life." The death thus indicated is the death of the natural body, even as fulfilled in the great catastrophe just brought to notice. This death, however, is not absolute, but is simply descent into the valley of the shadow of death; the Divine Spark retaining life yet in a sub-conscious state of existence (see Job xiii. 23-25, xiv. 20-22). From this standpoint the creature descends into the valley of the shadow of death bearing with him the promise of a renewed life, good works being as earnest of the gift. The text continues:

II. 11. “He the hath an ear, let him hear what the spirit saith unto the churches; he the overcometh shall not be hurt of the second death."

                The first death, as already set forth, is the death of the natural body, and the descent of the Divine Spark into the valley of the shadow of death. Wherefore, the second death is the absolute death that shall environ the creature world, and the hosts of evil. Messiah died the absolute death as Jesus the Seed of woman. In Jesus dwelt all the fulness of the Godhead bodily; and in Jesus dwelt the creature world generally through the ministrations of the Melchizedician priesthood. In the absolute death of Jesus, therefore, the Three Persons of the Holy Trinity essentially died, and also, the creature world. Wherefore, the insuperable presence, in his dual manifestation as God and man, says "Fear not, I am the first and the last: I am he that liveth and was dead; and, behold, I am alive for evermore." The second death, therfore, shall not hurt those who, through regeneration, dwell in Jesus the Christ the Saviour of the creature world.

                Chronologically, the charge to the church in Smyrna is in esoteric relation to the second semi-division of the Euphratic Age, thus covering the years B.C. 25,604 - 21,414. The text continues:

II. 12. “And to the Angel of the church in Pergamos write: These things saith he which hath the sharp sword with two edges."

                From what has gone before the sharp sword with two edges not only represents the Law, but the two edges thereof symbolize the two manners of death - natural and absolute. Wherefore, whoso is smitten with the one edge of the sword descends into the valley of the shawdow of death; and whoso is smitten with the other edge descends into the pit of absolute death. In the sequential order of the text the church of Pergamos symbolizes the first semi-division of the Hiddekelic Age, and is defined to mean "height, elevation." Wherefore (see the Song of Solomon v. 12-16; Isa. iii. 1-3; Jer. vi. 1, 2), as the people of the Hiddekelic Age were the most learned of the four races of Adam; so, by the definition of Pergamos in its relation to the culture of the people, and by the order given in the text, the esoteric position of this church is markedly indicated: Of Pergamos the text continues:

II. 13. “I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth."

                It has been stated the Euphratic race was destroyed at the end of the second semi-division of the Euphratic Age; but the Hiddekelic overlaps the Euphratic; wherefore, Antipas - defined to mean "for all, against all," - the faithful martyr, becomes representative of the Euphratic race that was smitten and slain among the Hiddekels in the overlap of the two ages, or during the terrific earthquakes and volcanic eruptions of the time. The text bears esoteric record that people of the Hiddekelic race held fast the name of God, and denied not his faith in the midst of their dire tribulation; the evils, but not death, thus wrought being manifestations of Satan; Lucifer the brightest and most powerful of all created beings alone possessing the attribute of absolute death, other than the One God and His Triune representatives. The text continues:

II. 14. “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication."

                The doctrine of Balaam in relation to eating of things sacrificed to idols is indicated in Numbers xxii - xxiv; while the stumbling block identified therewith is the failure on the part of the eaters to realize the consecration and sanctification of the things so eaten. The text continues:

II. 15. “So hast thou also them that hold the doctrine of the Nicolaitans, which I hate."

                That which the insuperable presence hates is the evil emanating from the hosts of Satan. His own deeds as the Third Person are without spot or blemish; just and right and without iniquity is he (see Deut. xxxii. 1-4.) In this light the Nicolaitans represent Satan's army, whether as conjoined to the Divine Spark in the earthy body, or whether as free emanations of the beast and false prophet (see xvi. 13, 14.) The text continues:

II. 16. “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth."

                Thus the people of the Hiddekelic Age failed to subjugate the hosts of Satan, and to prevent their activities in the earthy body. Should, therefore, failure on their part continue, then the insuperable presence in his fulness as a Person of the Holy Trinity will come unto them, and dispossess them of their mission as subjugators and governors, and will fight against the evil host with sword of his mouth. This sword, with its two edges, as already set forth, relegates the smitten either to the valley of the shadow of death, or else to the pit of absolute death. Absolute death, however, does not appear to have been fulfilled upon any one prior to the death of Messiah as Jesus the Christ, the Seed of woman at the dividing of the Pisonic Age. The text continues:

 II. 17. “He the hath an ear, let him hear what the spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it."

                The hidden manna, like unto the tree of life (see verse 7) doubtless pertains to, and is of the pure body created for the Word of the One God in the beginning of the Creation. In the eating of this body the spirit of the eater becomes clothed with it. Wherefore, should anyone overcome all things (see Gen. i. 28, iii. 1-12), then the unblemishable clothing created for the Word of God would become his through his own works as a free agent. The indications are clear, however, that no one has subdued Satan the mighty king of evil except the Word of the One God in his marvelous fulness as the Godhead, and in his impersonations as the Son of God, the Son of man and as the Seed of woman. Hence, to Jesus the Christ the Son of God a white stone will be given, and in the stone a new name written to commemorate the new order of things brought about through his fulfilment of every requirement, - including absolute death, and resurrection, - for the establishment of a kingdom that shall be perfectly righteous; it being understood that the First and Third Persons, also, subdued Satan in their special impersonations. Chronologically the charge to the church in Pergamos is in esoteric relation to the first semi-division of the Hiddekelic Age, covering the years B.C. 23,017 - 17,558, thereby including the overlap of the Euphratic and Hiddekelic Ages. The text continues:

II. 18. And unto the angel of the church in Thyatira write: These things saith the Son of God, who hath eyes like unto a flame of fire, and his feet are like brass;”

                Now, according to the order given in the text Thyatira symbolizes the second semi-division of the Hiddekelic Age, (see Diagram I), and is designed to mean “perfume, sacrifice of labor.” Wherefore, inasmuch as the perfume prepared by Moses as a holy confection (see Ind. Exodus, p 285) shadows the Four Ages of Man, so Thyatira as a perfume pertains to the Hiddekelic Age with a weight like to that of Myrrh in its pertaining to the Euphratic Age. But Thyatira also means “sacrifice of labor.”

"The Holy Anointing Oil" Diagram 41 from "Indications of the second book of Moses called Exodus. - Latch 1892", page 285

                Inasmuch, therefore, as the Hiddekelic race was destroyed at the end of the second semi-division under consideration so, by this sacrifice, the apportionment is further indicated. The insuperable presence who commands John to write to the church in Thyarita says “thus saith the Son of God, who has eyes like unto a flame of fire, and his feet are like fine brass.” This saying, therefore, indicates the separateness of the Second and Third Persons of the Holy Trinity; the fullness of each in each, and, hence the equality of each. Moreover, it must be kept in view the by i. 1 the revelation was made by Jesus Christ to the insuperable presence, and consequently, that the Son of God who sayeth these things is not the insuperable presence, but is like unto him. The text continues:

II. 19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.”

                Wherefore, although the people of the Hiddekelic Age have charity, service, faith, and patience, yet works are of the more value; works being the fruit, outcome, actual result of the others. Consequently without works all the communings thereof are ineffective, dead (see James ii. 17-20). In an effective faith, therefore, the One God created the worlds (see Heb. xi. 3); that is, manifested Himself in works. The text continues:

II. 20. “Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed to idols.”

                Thus there are those in the second semi-division of the Hiddekelic Age who eat things sacrificed to idols, and, hence, who eat the flesh of God’s creatures without any regard to the consecration and sanctification thereof. All the creature world was given to the Son of God for his inheritance (see Ps. ii. 7, 8). Wherefore, any wanton sacrifice of creature life will surely be recorded against the doer (see Gen. ix. 3-5).

                Jezebel is defined to mean “island of habitation.” The term, “island of habitation” may, in turn be defined to mean earthy habitation, especially so as Aggregate Matter in its relation to space, and in its relation to good and evil. Since, therefore, the earthy body is impressionable to both good and evil, so the horrible contingency manifests itself that the Divine Spark from the One God is bound to a body actuated by an adverse power, as well as by itself. From this advancement the wars of the Lord (see Num. xxi. 14-30) are fought in the earthy body from the beginning of creation, yet, perhaps, more especially during the Four Ages of Man. The text continues of Jezebel:

II. 21. “And I gave her space to repent of her fornication; and she repented not.”

    The Law or First Covenant was re-enacted in the beginning of the Hiddekelic Age; but the words or the insuperable presence clearly indicate that the law was set at naught, even as it was in the Euphratic Age. Wherefore, the text continues:

II. 22, 23. “Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

23. “And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.”

    The blemished earthy body, therefore, together with its Divine Sparks, and its Evil Sparks, will be cast into great tribulation except they repent, and their children will be killed with death. Esoterically, this dread fiat is given forth in the second semi-division of the Hiddekelic Age; yet, whatever their records may be, they will be compensated according to their works; and, hence, to the Divine Sparks, their good works; and to the Evil Sparks, their evil works. The text continues:

II. 24, 25. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.

25. “But that which ye have already, hold fast till I come.”

    The depths of Satan are his inherences, These inherences become the spirits of devils – Evil Sparks – which are conjoined to, and dwell in the earthy body in juxtaposition to the Divine Sparks. The burden put upon the Sparks is the subjugation and government of all things, good and evil (see Gen. i. 27, 28, iii. 1-5.)

    The doctrine of eating things sacrificed unto idols, however, is still condemned, the indication being clear that an equitable God would never call forth innumerable hosts of creatures, endow them with life and consciousness of woe; with nerves that shrink with pain, bid them increase and multiply, simply to end slaughter for the mere gratification of an unappeasable appetite. The great Creator stepping from his lofty throne would stand aghast, and gaze in horror on the scene of sacrifice that claimed his sanction for the service thus fulfilled. What! Sacrifice to idols creature lives which God, himself, ordained, and call such sacrifices jewels to his kingly crown! Never, for not one drop of blood will fall unnoticed to the ground, but every spot will surely ask in kindred tongue, Why am I here?

    The indication does not follow, however, that all who ate of sacrificial flesh comprehended the sanctification thereof; neither does it follow that all who ate of sacrificial flesh comprehended the sanctification thereof; neither does it follow that all who ate without comprehended the sanctification thereof knew the depths of Satan in the slaughter and eating of the sacrifice to an idol, or to the unworthy gratification of an aggressive appetite: yet, notwithstanding the degree of comprehension, the sanctification of creature life and existence still rests with God’s servants as a burden of mission. Wherefore, the concording statement is made “But that which ye have already hold fast till I come;” for this wonderful mission – priesthood – must remain with God’s servants until Christ shall come, and by his labors make perfect all issues. The text continues:

II. 26-29. “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

27. “And he shall rule them with a rod of iron: as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

28. “And I will give him the morning star.

29. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

    That which the Spirit saith unto the churches are the words of the Son of man. He, therefore, that overcometh and keepeth the words of the Son of man unto the end, as set forth by the Spirit, will be given power over nations, and will receive the morning star. From indications heretofore set forth the Morning Star is Messiah as the Sun of Righteousness who, in the dread catastrophes of the Fourth Creative Day, superseded the sun of the physical world as the source of light and life. Lucifer, the angel Death, the brightest and most powerful of the angelic host was called “son of the morning” (see Isa. xiv. 12), but the Morning Star by the text is a Person of the Holy Trinity and is more particularly manifested as Jesus the Son of God (see Rev. xxii. 16; Job xxxviii. 1-7). Wherefore (see Rom. viii. 14) as many as are led by the Spirit of God, they are sons of God, and, hence, become partakers of the glory of the Morning Star.

    In the esoteric sense the standpoint of the charge is in the second semi-division of the Hiddekelic Age, covering the years B.C. 17,588 – 12,098. And the end of this epoch the Hiddekelic race was swept away – killed, see verse 23 – in the terrible drought and famine of the period (see Isa. xix. 1-10; Jer. xiv. 1-6). The text continues:


Chapter Three Top

III. 1. “And unto the angel of the church in Sardis write; These things saith he that hast the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead.”

            Sardis, in the order given in the text, pertains to the first semi-division of the Gihonic Age (see Diagram 1, spaces g g), and is defined to mean “prince of joy.” In Dan. viii., where the history of the Gihonic race is taken up, it will be found that one called the “Prince of princes” is specially mentioned, and against whom the host of evil arrays itself. Wherefore, through the “Prince of princes” as corresponding with the “prince of joy” Sardis becomes identified with the Gihonic Age in harmony with the esoteric sequence as set forth by the insuperable presence.

            The angel of the Church in Sardis becomes representative of the intellectual life pertaining to the first semi-division of the Gihonic Age, yet, by another historic ray, it may be an archangel to which, as with the other churches, special mission is given (see xii. 7-9, Dan. x.; Jude 9). These seven angels (see i. 16-20) are the seven stars held in the right hand of the insuperable presence, but they are not identical with the seven spirits of God. Wherefore, the indication presents itself that the grace extended to the seven churches represents seven manifestations of the spirit of God – the Third Person – (see i. 4-5) in the epochs to which the churches pertain.

            The testimony of Jesus Christ, as given forth by the insuperable presence “I know thy works, that thou hast a name that thou livest, and art dead,” points to the unity of good and evil, the conjunction of Divine, and of Evil, Sparks in the people pertaining to Sardis as the first semi-division of the Gihonic Age; and, also, that the Divine Sparks have failed in their mission to subjugate and govern the Evil Sparks, the Law having entered anew in the beginning of the Gihonic Age. The text continues:

III. 2. “Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.”

            To man of Adam’s race two great missions were given; of which, one was the subjugation and government of all things so that nothing suffer or go wrong. The other was the priesthood involving the consecration and sanctification, and, hence, the sealing of form and identity to the creature world. In the subjugatory mission man failed, and thus, under the Law, brought condemnation upon himself. Wherefore, the admonition of the text "Be watchful, and strengthen the things which remain" indicates the ministrations of the priesthood so marvellously symbolized by those of the Levitical order. The text continues:

III. 3. “Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shall not watch, I will come on thee as a thief, and thou shall not know what hour I will come upon thee.”

            As already indicated, that which the people of the first semi-division of the Gihonic Age have received and heard is, (1), the mission for the consecration and sanctification of creature life and essence in relation to the sealing of form – soul – and identity through eating; (2) the subjugation of every living thing that moveth. Should, therefore, failure ensue, then condemnation, will surely follow; and, after condemnation, the judgment which, at this stage of the worlds history, involves the death of the natural body. The destruction intimated in the text probably was fulfilled at the time of the destruction of the Hiddekelic race, the Gihonic overlap thereof being thirteen hundred and sixty-seven years, (see Mosaic Chronology Vol. 1, No. 1.) The text continues:

III. 4. “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.”

            Among the few thus indicated the name of Job, the Adam and progenitor of the Gihonic race doubtless will be found, in that (see Job i. 8, ii. 3) he is recorded as being “a perfect and upright man” …none like him on earth.” This description, however, pertains to Job, as the Adam of the Gihonic race, before his fall; but if there is none like him in all the earth where can others be found wherewith to fill the measures of the charge to the church in Sardis; since Job is the Adam of the Gihonic race, while the overlapping portion of the Hiddekelic is overwhelmed with transgressions? The indications are that the Prince of princes as the Son of God and Faithful Witness is present, and that the Spirit of God – the Third Person of the Holy Trinity – as the “voice of one crying in the wilderness” (see Indications of Exodus) is also present. These, then, are worthy to walk in white at all times; but not so with Job after his fall. The text continues:

III. 5, 6 “He that overcometh, the same shall be clothed in white rainment; and I will not blot out his name out of the book of life, but I will confess his name before my father, as before his angels.

6. “He that hath an ear, let him heareth what the spirit saith unto the churches.”

            This charge and promise, as given to the church is Sardis in its simple historic pertaining to Asia, esoterically reverts to the people of the first semi-division of the Gihonic Age. Should, therefore, anyone overcome these things, then the white raiment will be assured to him, and he will surely receive it. Moreover, Jesus Christ the Messiah, the Son of God, will confess his name before the Father, and before his angels; these angels, in the greater sense, being the seven spirits of God in their identity with the third person of the Trinity in his relationship to, and experiences in the first seven semi-divisions of the Four Ages of Man, under the Law. Chronically the church in Sardis esoterically covers the years B.C. 13,465 – 5612, thereby including the overlap of the Hiddekelic and Gihonic Ages. The text continues:

III. 7 And to the angel of the Church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth and no man openeth;”

            That which the insuperable presence declares to the angel of the church in Philadelphia through John, the insuperable presence received from Jesus Christ (see i. 1) and which Jesus himself, received from the Father as the representative of the One God in the heavens. Now, in the sequential order given in the text, the Church in Philadelphia symbolizes the second semidivision of the Gihonic Age. Philadelphia is defined to mean “love of a brother.” As, therefore, the words of the text are the words of Jesus Christ; as Jesus died for the creature world that are sanctified (see Heb. ii. 9-12); and as Jesus Christ was not ashamed to call them brethren whom God sanctified, so, by the meaning of Philadelphia, Christ’s love for his people as brethren pertaining to the second semi-division of the Gihonic Age is indicated. The key of David (see Ex. xxviii. 30; Lev. viii. 6-8; Isa. xxii. 20-25; Duet. xxxiii. 8-11; St. Matt. xvi. 15-19) is the Urim and Thummin, the Living Bread and Living Water, the Unblemishable Body created for the Word of God as a suitable habitation for the creature world in all its variety; the creature world being God's gift to his Son. The ministration of this Living Bread pertains to the priesthood of Melchizedek, whereby whoso partakes thereof shall live forever, and in no wise shall be cast out, bound, or shut up. The words of the insuperable presence clearly indicate that Jesus Christ ministers in the priesthood of and after the order of Melchizedek. The text continues:

III. 8 “I know thy works: behold, I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name."

            These words are especially addressed to the Divine Sparks with which the creature - ostensibly man of Adam's race - is endowed. The open door thus indicated is, by one historic ray, the Law of First Covenant. This Covenant no man can set aside, but it remains an irrevocable enactment. To the limited man - the Divine Spark - fulfils its provisions, but their strength avails not where the full subjugation of evil is concerned. The text continues:

III. 9 “Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee."

            Those of the synagogue of Satan are the Evil Sparks actuating within the earthy body of the entity; they claiming to be Jews on account of this indwelling, and the consequent juxtaposition with the Divine Sparks. That God loves the Divine Sparks is certain, in that they emanate from Himself, and are a part of Himself; while the conclusion is foregone that the Evil Sparks shall worship at the feet of the Divine Sparks. The text continues:

III. 10 “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell on the earth."

            Thus, according the words set forth by the insuperable presence, the One God as manifested through the Father and Son and Holy Spirit, will keep the Divine Sparks from the hour of temptation; that is, from the beginning of the great subjugatory and governmental test that shall try all the world - earth in the greater sense as aggregate matter. The text continues:

III. 11 “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown."

            Thus not only the mission of man is brought to notice, but, also righteous action through the inherent faith pertaining to the Divine Spark with which the one God endowed the creature in the day he was brought forth.

 

 

under edit 2020 - Paul


Chapter Four  Top

Chapter Five  Top

Chapter Six  Top

Chapter Seven  Top

 

The text continues:

Chapter Sixteen  Top

XVI. 17-21 “And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18. "And there were voices, and thunders, and lightnings; and there was a great earthquake, such as not since men were upon the earth, so mighty an earthquake, and so great.

19. "And the great city was divded into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of wine of the fierceness of his wrath.

20. "And every island fled away, and the mountains were not found.

21. "And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail: for the plague thereof was exceedingly great."

            The Judgmental and Thousand Year's Eras having been brought to notice, the vial of the seventh angel sequentially pertains to the Era of Destruction, or the final Era of Time as the Four Ages of Man. As, therefore, in this era the material world - Aggregate Matter - shall be smitten with violence, so great earthquakes will prevail; the mountains and rocks be moved out of their places: and a universal cataclysm ensue. Since, however, the great city - the Grand Epoch from the beginning of the Creation - was divided into three parts, with ruling dispensations specially pertaining to each, so great Babylon as the Adverse host in relation to these three parts will come in remembrance before God in the final era of time - the Era of Destruction - that God may render unto them the work of their own hands.

            The great hail, every stone of which weighed about a talent, which fell out of heaven - the open firmament - upon man in the Era of Destruction, and in which man blasphemed because of the plague of the hail, carries with it excessive lightnings, and thunderings in harmony with the description given in xx. 7-9; for of the measure meted out to the Divine Sparks, more especially during the Four Ages of Man, the same shall, in kind, be measured unto them again. Thus by the pouring out of the seven vials of wrath general historic rays are brought to notice from the beginning of the Creation to the end of Time as the Four Ages of Man. The text continues:

 

 

Gog and Magog from xx. 7, 8

When, therefore, the thousand years shall have expired then Satan will be loosed from his captivity in the dark valley. This resurrection of Evil Sparks may, by one historic ray, be construed to mean the second resurrection. This experience, however, instead of serving as a warning evidently is used by Satan as a means for deceiving the hosts that constitute his army in its relation to the Law pertaining to the four quarters of the earth as the Four Ages of Man. By the entering in of the Law in the Euphratic Age the ministration of death shall be fulfilled upon the transgressor; the term “Gog and Magog” being defined to mean “roof or covering” and “roof that covers” thereby comprehending, in these premises, the operations of Lucifer “the anointed cherub that covereth.” By the return from the dark valley, therefore, Satan can easily deceive his host into the belief that he triumphs over death through his own power, and, hence, that life is assured to them forever. Through the contiguity of good and evil in each and every entity Satan’s army is as the sand of the sea for number, even as, through the Divine Sparks, the seed of Abraham is as the stars of heaven, the dust of the earth, and the sand that is by the seashore for number.

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