of the new Millennial constitution and order of things.
4. 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 Infalliblle 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.
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".
monw sofw yew swthri hmwn doxa kai megalwsunh kratov kai exousia kai nun kai eiv pantav touv aiwnav amhn Jude 1:25.
Thomas, John, M.D., Eureka: An Exposition of the Apocalypse.