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THE REVELATION OF ST. JOHN THE DIVINE.
“The revelation of St. John the Divine unlocks
the history of the human races,
and also sheds much light on the
overthrow of evil.”
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 Four 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: 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
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