1. And he showed to me a pure stream of water of life, clear as crystal, flowing out from the throne of the Deity and of the Lamb.
2. In the midst of its broad space, and on each side of the stream, was a wood of life producing twelve fruits, through one month, yielding its separate fruit: and the leaves of the wood were for the healing of the nations.
3. And there shall no more be any curse: but the throne of the Deity and of the Lamb shall be in it; and his servants shall serve him.
4. And they shall see his face, and his name shall be upon their foreheads.
5. And there shall be no night there: and they shall have no need of a lamp and light of the sun: for YAHWEH Elohim illuminates them: and they shall reign for the Aions of the Aions.
6. AND he said to me, These words are faithful and true: and YAHWEH Elohim of the holy prophets sent his angel to show to his servants the things which must come to pass with speed.
7. Behold I come suddenly. Blessed is he that keepeth the sayings of the prophecy of this book.
8. And I, John, am seeing and hearing these things. And when I had heard and seen, I fell down to do homage before the feet of the angel showing these things to me.
9. And he saith to me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them who keep the sayings of this book: do homage to the Deity.
10. And he saith to me, Seal not the sayings of the prophecy of this book; for the time is near.
11 He that is unjust, let him be unjust now, and he that is filthy, let him be filthy now; and he that is righteous, let him be righteous now; and he that is holy, let him be holy now.
12. And behold, I come suddenly, and my reward is with me, to render to every one as his work shaH be.
13. I am the Alpha and the Omega, the Beginning and the End, the First and the Last.
14. Blessed are they who do his commandments, that their right may be upon the wood of the life, and they may enter in to the gates into the city.
15. But without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolators, and every one that loveth and inventeth falsehood.
Page 355 [Illustration of Temple]
16. I, Jesus, have sent my angel to testify to you these things for the ecclesias. I am the Root and the Offspring of David, the bright and Morning Star.
17. And the Spirit and the Bride say, Come: and he that heareth, let him say, Come; and he that is thirsty, let him come, and he that will, let him take the water of life freely.
18. For I testify to every one hearing the sayings of the prophecy of this book: If any one add to these things, the Deity will add upon him the plagues which have been written in this book. 19. And if any one take away from the sayings of the book of this prophecy, the Deity will take away his part from the Book of the Life, and out of the Holy City, and the things which have been writ?ten in this book.
20. He who testifieth these things, saith, Yea, I come suddenly. Amen. Even so, come, Lord Jesus.
21. The grace of our Lord Jesus Christ be with all of you Amen
The final chapter of The Apocalypse completes the description of the New Jerusalem, and then concludes with a personal message from Christ, and a response from John in Patmos. The first six verses describe the river of life which John observes proceeding out of the throne of the Holy City.
What follows is exhortation and warning: an exhortation to understand and apply the principles set forth in The Apocalypse, and a stern warning against minimising the importance, meaning or effect of the revelation given. The book concludes with a prayer and a benediction; thus fittingly bringing to an end the wonderful revelation from heaven that we call “The Holy Bible”.
The final chapters provide a description of the New Jerusalem which is based upon the literal Temple as described by Ezekiel in his closing chapters. There will be a literal and a figurative Temple in the age to come; the former serviced by the immortal priests the sons of Zadok (or antitypical Meichizedek class) for the edification of humanity. For further information regarding the Temple and worship of the Age to come, see The Temple of Ezekiel’s Prophecy by Henry Sulley —Publishers.
The Water of Life
“And he shewed to me a pure stream of water of life, clear as crystal, flowing out from the throne of the Deity and of the Lamb”.
In the things communicated to Ezekiel by the Spirit of Christ, he saw much that he could not discern, or penetrate to the bottom of, from a lack, common to all the prophets, of what Paul terms “spiritual understanding”, in Col. 1:9. They prophesied of the grace and truth to come through Jesus Christ, and inquired and searched diligently to find out, if possible, what the Spirit signified by the things they were commanded to write; but they were informed, that it was not for their special information that what they saw and heard was made known to them; but that they ministered as prophets the things they wrote concerning “the sufferings of the Christ, and the glory that should follow, “ for the use of those to whom the Gospel of the Kingdom should afterwards be preached by the apostles and the bride; into which things the angels desire to look (John 1:17; 1 Pet. 1:10,12).
Among the things pertaining to “the glory that should follow,” Ezekiel, Joel, and Zechariah, saw living waters flowing out from Jerusalem. Ezekiel saw the exact locality of the fountain from which they issued. It was, he says, at the south side of the Altar, and from under it they came. From thence, they made their way under the threshold of the front, or east, gate of the temple. They continued their outflow eastward: and were measured by the angel from the brink 4000 cubits, or four separate measurements, representative of a square. He was informed, that after a certain distance the streams flowed in two channels; one towards the Dead Sea, into which it is discharged with healing effect upon its waters; so that it teems with finny tribes, as the fish of the Great Sea; while the other half of the stream flows into the hinder, or Mediterranean, sea.
These things are all stated with such geographical and practical particularity as to make it evident that these healing waters are as literally rivers of waters as the Hudson or the Thames. We can see, how that Jerusalem can become the centre of navigation and commerce, as well as the metropolis and capital of the world. By the waters flowing between the rent divisions of the Mount of Olives (Zech. 14:4) into the Jordan and with it into the Dead Sea, and thence by an old channel into the Red Sea, a water communication will be established with Hindostan, China, Australia, California, and the islands and shores of the Pacific generally; and by the branch flowing into the Mediterranean, with Europe, and the north and south Atlantic coasts of North and South America. This gives Jerusalem a position highly favorable for a geographical centre of government and religion; and for the easy access of Hindoos, Chinese, Japanese, Americans, and Europeans, when they shall go up from year to year to worship the King, Yahweh Tz’vaoth, to be instructed in His ways, and to keep the Feast of Tabernacles (Isa. 2:3; Zech. 14:16).
But the Eternal Power has a higher and grander purpose to be accomplished than that of geographical changes in the physique of Palestine, and filling the Dead Sea with fish. It is evident that more is signified in what was revealed to Ezekiel than this. The waters he saw came out of a holy place inaccessible to flesh and blood, and had healing properties. There must therefore be flowing with them a stream of healing power. Pour all the waters of the Hudson and the Amazon into the Dead Sea, and they would not heal it any more than the Jordan has been able to heal it, though emptying itself therein, ever since the days of Lot. Hence, the waters Ezekiel saw must be regarded in the light of the visible containing the invisible, whose existence is discerned by the supernatural and unwonted effects attributed to the visible stream. In other words, there is deep spiritual significance underlying all that Ezekiel saw, which was Apocalyptically exhibited to John in the present chapter.
Ezekiel saw and described the temple which Zechariah says, far off peoples shall come and build (ch. 6:15); and Isaiah testifies shall be called a house of prayer for all the people, and upon the altar of which, the rams of Nebaioth shall find acceptance (ch. 56:7; 60:7). This is a temple in Jerusalem, as literal and visible as Solomon’s, when she becomes the residence of the Great King, and the capital of his dominion. But in the New and Holy Jerusalem, “John saw no temple therein; because YAHWEH ELOHIM, all-powerful, and the Lamb are the temple of it”. The Eternal Spirit embodied in the Saints are the temple in the highest sense; and the Most Holy Priesthood, the Seed of Zadok, who minister unto the Invisible Deity in the House of Prayer for all people.
Ezekiel saw the Dead Sea in two states — without any living soul in it; and afterwards teeming with life of every kind. John saw the same thing in its spiritual significance — the sea of nations dead in trespasses and sins; and the same sea full of nations walking in the light of the New Jerusalem. Ezekiel saw that it was the stream effluent from under the altar that gave life and health to the Dead Sea; and John saw that it was the stream issuing from the throne that gave to the leaves of the tree the power of imparting health and life to the world.
The pure transparent stream of water of life issuing from the throne of the Deity is his Almighty power, or Spirit, by which He creates, regenerates, makes glorious, and subdues all things to Himself. “Look upon Zion, the city of our solemnities; thine eye shall see Jerusalem a quiet habitation; a tabernacle that shall not be taken down: but there the glorious YAHWEH will be to us a place of rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby” (Isa. 33:20,21). In this the place, the rivers, and the streams, stand for YAHWEH and His power.
That the water of life represents the Spirit in all its relations and effects, is evident from the words of Jesus in John 7:37-39: “if any man thirst,” saith he, “let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his body shall flow rivers of living water. This spake he,” adds John, “of the Spirit which they that believe on him should receive; for Holy Spirit was not yet given, because Jesus had not yet been glorified”. A stream of this pure, transparent water of life was poured out upon the apostles on the Day of Pentecost. That, however, though great and marvelous in its effects, was only the earnest of what is yet to follow. It anointed them with knowledge, wisdom, and power; but it left them as it found them, subject to disease, sorrow, pain, and death. Now, people have so much Holy Spirit in them as they have of the words and ideas of the Deity understood, affectionately believed, and obeyed (John 6:63). But, when the time of the great Pentecostian outflow of Holy Spirit shall arrive, the assembled multitude of the approved convened before the judgment seat of Christ, will be filled, and covered over, and thoroughly saturated in all the atoms of their substance, with the flood of downpouring Spirit from unapproachable light; whereby they will be changed, and all that is in them of earthiness and mortality “swallowed up of life”. Henceforth, the pure, transparent stream of living water is distributed through them as its channel to mankind, until the knowledge of YAHWEH the fountain of living waters, shall cover the earth as the waters cover the sea (Isa.45:8)
The Wood of the Life .
“In the midst of the Broadspace of the City, and on each side of the stream was a WOOD OF LIFE”.
The Broadspace of the New Jerusalem is the four-square area within the Wall. We read of no rows of habitations dividing the intramural space into avenues, and streets, broad or narrow. The Broadspace is constituted of all “the wise” who shine as the brightness of the firmament; and of “the stars” who have turned many to righteousness (Dan. 12:3): in other words, of “the general assembly — ecclesia of the Firstborns — spirits of just ones who have been made perfect” (Heb. 12:23).
To him, then, who believes the things concerning the kingdom of the Deity, and the name of Jesus Anointed,” and has therefore been immersed (Acts 8:12), and thenceforth, “by a patient continuance in well-doing, seeks for glory, and honor, and incorruptibility” (Rom. 2:7): and thus overcomes the world — “to him,” saith the Spirit, “I will give to eat from the Wood of the Life, which is in the midst of the Paradise of the Deity” (ch. 2:7).
This passage taken in connection with ch. 22:2, shows, that the New Jerusalem is identical with “the Paradise of the Deity,” in the corporate sense of the phrase. Every individual of the Bride adorned, upon whom bath been engraved “the Name of the City of the Deity, New Jerusalem,” is therefore a constituent of His Paradise in the territorial Paradise of the Holy Land. Hence, in Cant. 4:12, “a Paradeisos, or Paradais, is my sister Spouse; a spring shut up, a fountain sealed. A fountain of gardens, a well of living waters, and streams from Lebanon”. In this Bridal Garden of the Deity is planted the evergreen, and aromatic, and fruit-bearing, trees of THE WOOD OF THE LIFE that shall never end.
The reader will perceive that I have rendered xulon zoes, which in the English Version, is expressed by the phrase, the Tree of Life, by the words a Wood of Life. The sound of this form of words is not so euphonious, but it is more in harmony with the mind of the Spirit, as will appear from what follows.
In the Apocalypse there are two Greek words, xulon and dendron, which are both rendered tree in the E.V., but incorrectly, as I believe. I cannot suppose, that the Spirit selected these two different words to express exactly the same idea; but the rather, because there was a distinction of ideas, which required different words to convey it. To translate xulon by “tree,” involves one in a difficulty from which there is no satisfactory extrication. If xulon be rendered “tree”, the difficulty is, how a tree can be at one and the same time on both sides of a river. The difficulty, however, vanishes in rendering xulon by the word wood. A wood may be enteuthen kai enteuthen, “on this side and the other,” or “on each side” of a river, and yet be one wood; a singular noun of multitude, or plurality, which harmonizes with the structure of other Apocalyptic symbols, which are formed upon the principle of many in one; as many sons of men in One Son of Man; many emperors in One Head of the Beast; many clerical orders in One False Prophet; and many dendra, or trees, in One xulon, or Wood.
The word dendron, “a tree,” occurs in Rev. 7:1,3; 8:7; 9:4, and is so rendered there correctly enough; but in ch. 2:7; 22:2,14, “tree,” in the E.V. is, in the Greek, xulon; and in ch. 18:12, it is also xulon twice, but in both instances rendered by the E.V. wood; as “thyine wood,” and “precious wood”.
It may be remarked that while dendron in the singular only represents one tree, the word xulon, in the singular, may represent a plurality; as “they made their feet fast, ejs to xulon, in the stocks”. In short, the matter of all trees is used symbolically for any number of individual trees
— one material, or xulon, typical of a whole forest, or aggregation of dendra.
But, I need add no more here upon the wood of life, which is the Great Wood of the many choice trees of righteousness planted by YAHWEH in his divine garden. By referring to pp. 208-218, of Vol. 1 of this work, the reader will find what might otherwise have been continued here. But, I do not wish him to be put to the necessity of paying twice for the same matter. If he possess the first volume he can refer to it, and read; which will save me time and labor, and himself expense.
The Leaves of the Wood.
“And THE LEAVES of the Wood were for the healing of the nations”.
The wood produced fruit and leaves. A tree without fruit may be very beautiful to look at, but would not be life-sustaining; and a tree without leaves would be dead, or in the winter of its existence. A wood of trees producing fruit every month, or all the year round; and covered with beautiful unfading leaves: or in the words of Solomon, “an orchard of pomegranates with pleasant fruits; cypress with spikenard, and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices” — is a soul-inspiring symbol of the out-flowing, fragrant, genial, and happifying, influences of the New Jerusalem Paradise in the healing principles brought to bear upon the nations in its administration of the affairs of the subjected world.
The leaves of a tree are the lungs, or breathing organs, of the tree or plant. The Wood of life, vitalized by the living water of the Spirit, symbolizing the incorruptible and immortal, and most holy hosts of the new heavens, in the aggregate; the Leaves of the Wood, like the Eyes of the Four Living Ones, are the individual saints in particular; in other words, each particular leaf is a saint-constituent of the Divine institution, through which the Spirit breathes when and where He pleases. When the earnest of the spirit was shed forth, the Spirit breathed upon the 3000 Pentecostians through the apostles, the leaf-bearing and fruitbearing branches of the true vine. The report of the wonderful works of the Deity they heard in their own tongues (Acts 2:8,11), was the breathing of the Spirit, which by the doctrine enumerated healed them of their ignorance and moral degradation. “He breathes where he pleases”. He breathed in Jerusalem of old; he will breathe thence anew; not upon a few thousand Jews only, and through twelve men of Israel; but through “a great multitude which no man can number,” upon all the millennial nations of the earth; so that as a consequence, “the knowledge of the glory of YAHWEH shall fill the earth, as the waters cover the sea”. Then shall the healed nations confess, saying, “Surely, our fathers have inherited lies, vanity, and things wherein there is no profit”.
That a leaf, when used metaphorically in scripture, signifies a person, will appear from the following texts. Job, in his reasoning with the Deity concerning his hapless condition, says, “Wherefore holdest thou me for thine enemy? Wilt thou break a leaf driven to and fro?” Again; Isaiah addressing the transgressors in Israel who practised idolatrous rites in gardens, and under Druidical Oaks therein, saith to them collectively, “Ye shall be ashamed of the oaks ye have desired, and ye shall be confounded for the gardens ye have chosen. For ye shall be as an oak whose leaf fadeth, and as a Garden that hath no water”. In this, Israel, apostate in church and state, is likened to a withered oak, and a parched up garden; a similitude the very opposite to that of the New Jerusalem Paradise, where, as we have seen, the Divine Government of their nation is likened to a Wood of “every tree that is pleasant to the sight, and good for food;” and to a well-watered garden. The dried leaves of Israel’s withered oak have done nothing for the nations, which are unhealed to this day; and will so remain for ever, unless their olive tree do “blossom and bud, and fill the face of the world with fruit”.
The kingdom of men under the Chaldean dynasty of Nebuchadnezzar is thus likened to “a tree in the midst of the earth, whose altitude was great. The tree grew and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: the leaves thereof were fair, and the fruit thereof much, and on it meat for all; the beasts of the field have shadow under it, and the fowls of the heaven dwelt in the boughs of it, and all flesh was fed of it”. In showing what this signified, Daniel told the king that it represented his power which had “grown and become strong; for,” saith he, “thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth”. The tree was hewn down. Its fall represented the king’s fall from the throne. The fair leaves of the tree shaken off, were the nobles and dignitaries of the kingdom detached from all political connection with Nebuchadnezzar during the seven years of his insanity.
To eat of the wood of life is to become one of its trees, or one of the leaves of it; and to partake constitutionally, therefore, of that nourishment which rises from the root through the stem and branches thereof.
This life-sustaining and invigorating principle is the pure stream issuing from the throne, and maintains it in everlasting freshness and beauty. David, speaking of the blessed of the Father, says, “He shall be like a tree planted by rivers of water, that bringeth forth his fruit in his season; his leaf also shall not fade: and whatsoever he doeth shall prosper”. Human Government is a blasted and withering oak, but the New Jerusalem Evergreen of the kingdom when grown is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. The birds of the heaven are the chiefs of the nations, whose subjects seek its fruit from one new moon to another, ministered to them by its Healing Leaves for their salvation.
Blessedness and saving health is promised unto all nations. The leaves of the wood are the medicine of their cure. Naturally, there are powerful medicinal properties in leaves: but none so powerful and efficacious as in the Leaves of the Wood for the healing of the nations. Only think, what a wonderful enlightening, purging, and healing property there must be in leaves that can cure ignorant and bigoted papists, protestants, Mohammedans, Hindoos, and such like, of all their superstitions and abominations, clothe them in a right mind, and cause them to say in their convalescence, “Come, and let us go up to the mountain of YAHWEH, to the House of the Elohim of Jacob; and he will teach us of his ways” — He who is the Life of the Wood and Water of Paradise. He will then produce, or reveal knowledge, pertaining to “his ways,” which knowledge will be exhibited in “the law”, and in “the word” that are to go forth from Zion and Jerusalem. The law and the word of the Spirit will issue from the throne through the Healing Leaves at duly appointed times, or “from one New Moon to another, and from one Sabbath to another” (Isa. 66:23). The “twelve fruits of the wood of life” are the knowledge of good tending to life, being made known, and fed upon, in all the year. Fruit is any thing produced. It is not produced to all the world at once; that is, in a single month: but at every new moon of the year’s twelve shall strangers present themselves in Jerusalem for instruction, and “from one Sabbath to another”. The living water through the wood produces the healing knowledge, the leaves yield it to the nations, according to the administrative institutions of the new Mi!lennial constitution and order of things.
No More Curse
“And there shall NO MORE BE ANY CURSE: but the throne of the Deity and of the Lamb shall be in it”.
The conclusion of the whole matter is that there shall be no more any curse upon the earth and upon them who inhabit it. The Eternal Wisdom and Power did not create the world that it might be forever under a curse. A curse is only an incidental occurrence, or casualty, in the Divine purpose; which was to erect a splendid habitation here fit for Him to reside in; surrounded by neighbors, all of whom should be intelligent, wise, faithful, and affectionate, sons with whom He could freely associate and enjoy life. This was His ultimate purpose in Creation as He has revealed it in this wonderful prophecy given to the Anointed Jesus; and by him communicated to the servants of the Deity, through his beloved disciple in Patmos. What is a week’s curse of seven thousand years compared with an eternity of blessedness to follow? The curse of this Millennary Week is a mere incident in the situation, turned to good account by the wisdom of Him who imposed it. The occasion of the curse was the transgression of the Divine law by the “very good” nature formed in and of the dust of the ground. “Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return”. So long, then, as the Sin-Nature continues to inhabit the earth there must be sorrow, toil, and death; for the sentence pronounced upon the sinning nature declares the continuance of the curse to be in all the days of its life.
To abolish the curse, then, is equivalent to the abolition of the nature cursed with sorrow, toil, disease, and death. This abolition is the consummation of all things, by which is introduced an entirely new creation; the basis of which is a nature that neither has nor can transgress —that is, the Divine Nature. All that comes out of the ground is cursed, and unclean; so that even the body of Jesus, and the bodies of the approved saints, in resurrection, require to be justified, rectified, purged, or perfected, by all-absorbing Spirit: which makes every atom of their substance instinct with incorruption and life; in other words, transforms it into Spirit. In such a removal of curse and uncleanness, a higher nature is developed, which is so clean and pure, that when it is indicated, it is represented by “fine linen, pure and bright,” or “white,” and “pure gold, transparent as crystal”. How infinitely inferior to this is the nature cursed! And is it to be doubted for a moment by any reasonable mind, that the transition from the accursed sin-nature, to the pure bright, golden and crystal-like, or Divine-Nature, is truly an ascent to the Father, who is Spirit? The new nature is the fine gold, precious stones, and pearls of the Holy City, developed in the “swallowing up” of the curse; so that, in relation to the saints, “there shall no more be any curse”. When they are transformed into the New-Jerusalem by the energeia (Phil. 3:21) or inworking power, that “descends from the Deity out of heaven,” there is to them entire freedom from everything pertaining to the curse. But this is not the case with the nations subjected to their iron, but righteous and blessed rule. These are under treatment for their accursed maladies, which are being healed by the medicine administered by the Saints — the Royal and Divine College of Infallible Physicians. Their medicinal treatment progresses in all the thousand years; at the end of which the curative process will be consummated in the destruction of all offending matter; and the abolition of sorrow, pain, and death; so that thenceforth “there shall be no more any curse” known in all the earth. “The Leaves of the Wood are for the healing of the nations,” who walk in the light of the New Jerusalem — for the taking away of the curse. The healing is not done all at once. They are therefore styled, ta ethne ton sozomenon, the nations of them being saved; not, who have been saved, but, who are undergoing the healing process in the prospective removal of the curse. >
CONCLUSION
Last Updated on : Saturday, November 22, 2014
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AN EXPOSITION OF THE APOCALYPSE Sixth Edition, 1915 By Dr. John Thomas (first edition written 1861)
Chapter 22
5. The Conclusion
The rest of this chapter, in view of what has already been written appears so obvious as to require but little additional to be said. The prophecy begins with the announcement in the seventh verse of the coming of Christ with clouds. The ecclesia in Sardis was threatened, that if they did not watch, he would come upon them as a thief, and they should not know at what hour he would come. To those in Philadelphia, he said, “Behold, I come quickly”, or suddenly; and to the Laodiceans, he said, “Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him and will sup with him, and he with me”. From this ch. 3:20, until we come to ch. 16:15, no warning is given of the advent with an exhortation to “watch”. In this place, the Spirit saith, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame”. This coming occurs under the Sixth Vial, now in operation, and at the terminal crisis of the Laodicean Apostasy. After this the warning is not repeated until this last chapter. But it is three times suggested here — in the seventh, twelfth, and twentieth verses. “Behold, I come suddenly; blessed is he that keepeth the sayings of the prophecy of this book”. But how can they be kept, or treasured up, and observed, if they are not understood? It is the object of the labor spread over the past twelve years in the writing of this exposition now being concluded, to supply the information necessary to a Scriptural understanding of the prophecy that its sayings may be kept. “Behold, I come suddenly; and my reward is with me, to give every man according as his work shall be”. Then will the unjust be deemed unjust; and the filthy be deemed filthy, with a true judgment; and not as now, when the unjust are mistaken for the just; and the filthy for the clean. He that is really righteous, will be made manifest as righteous before the Father and the angels; and he that is holy, upon him will be written the name of the New and Holy Jerusalem.
“My reward is with me”. “Behold, Adonai Yahweh will come with strong hand, and his arm shall rule for him; behold, his reward is with him, and his work before him” — the work of what yet remains of the Sixth, and the whole of the Seventh Vial. Then will be the time when this exposition will be appreciated at its real value; and its author be rewarded according to what he hath sown. Until this great crisis he is contented to wait, knowing that the criticism of the Judge of the living and the dead, will be without partiality, malicious envy, or hypocrisy. The work has been faithfully and honestly executed; and therefore, when “He who testifieth the things” expounded, “saith, surely, I come suddenly; Amen,” the author can say heartily with the apostle himself, “Even so, come Lord Jesus; Amen”.
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