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THE REVELATION
REDISCOVERED

An Extract from
The Stairway to Our Creator and Father

JOHN C. C. CLARKE, D.D.
FORMERLY PROFESSOR IN THE UNIVERSITY OF CHICAGO

G. P. Clarke, Upper Alton, Ills,
1904

Copyright, i<js<r -•-"" ;
By JOHN C C. CLARKE

PREFACE
In 1900 the author of these pages published a vol-
vume entitled "Man and His Divine Father." It was
designed to take note of the principles of science,
psychology, and reason, and to exhibit the one line of
truth that starts from first principles of reason, and
goes on logically to definite conclusions respecting the
happiness and future life of mankind. After stating
the reasonable facts and philosophical principles
which the thought of the ages has evolved as a true
psychological theory of the nature of man, and of
' ' Jiuman knowledge of the Creator, it proceeded to
show that the same rational psychology is in The
Bible, and that this system of belief has been evolved
only by believers of The Bible, and through its influ
ence. The line of view followed in "Man and His Divine
Father" included some observation of Inspiration and
Inspired Books, but not as the subject deserved or
required. The book was received by critics with
flattering favor; but inasmuch as the exposition of
the origin of Christianity and of the book of Daniel,
and of a large part of the New Testament, and ex-
pecially of the book of The Revelation, was somewhat
obscured in the general line of view, it has been
thought best by the author to prepare a new edition
under the title, "The Stairway to Our Creator and
Father." For this the pages treating of Inspiration
S

6 Preface
and the Apocalyptical Literature have been rearranged
and improved, and these pages are sent out in this
booklet for the gratification or the condemnation of
the public.
The exposition herein made of Daniel and The
Apocalypse is chiefly a chapter in the history of litera
ture, but it is also an integral and necessary part of
the logical line of psychology and philosophy which
"Man and His Divine Father" exhibits. This expo
sition, when viewed apart in itself, might be considered
by many to be revolutionary, harmful, and icono
clastic; but by the logical line in "Man and His
Divine Father" it is made constructive, and the logi
cal finish and glory of the true psychology. The
writer of these pages would never have learned the
value, wisdom, and glory of The Apocalypse if he had
not been led, by this course of logical psychological
study, into a perception of the essence of Christianity
as rational truth, and into a defensible doctrine of the
nature and matter of inspiration and revelation.
"Man and His Divine Father" contains an extended
statement of the philosophy of Philo Judaaeus respect
ing Inspiration, Reason, Spirit, God, Creation, The
Son of God, The Word of God, Consciousness, Con
science, and Immortality. The time has come when
Bible readers demand that the historical facts about
Philo and the apocalyptical literature shall be made
known to them.

Contents 9
tion of Genesis ; God's Word ; The second section of
Genesis ; Creation of moral persons ; Jehovah Elohim ;
Installation of moral relations ; Two trees ; Sin is moral
death ; The first moral law ; The first sin ; Its results";
Cherubs and flaming sword ; The third section of
Genesis ; Jehovah ; Enlarged society ; The first crime.
§ 2. General tenor of the Old Testament ; Patriarchal theol- 122
ogy; The Mosaic education ; God's person and rights ;
God's holiness ; Sin ; Types ; The tabernacle and the
temple ; Priests ; Sacrifices ; Purifications ; Atonement ;
The breastplate of judgment ; Urim and Thummim
§ 3. Divine Spirit. 135
§4. Immortality; Sheol ; Necromancy; Declared in the 137
apocalyptical literature ; The book of Daniel.
§5. Inspiration and Revelation ; A vital question; Has 141
never been discussed ; Jews had a theory; The apoca
lyptical system ; God's Spirit and Word as revealers ;
Consciousness and conscience ; The Word as Divider
and Bond ; A remedial philosophy; The Word as Priest
and Lamb ; The Paraklete ; The Logion ; Philo's princi
ple of opposed halves ; Quotations from Philo ; Alle
gories and symbols ; Numbers as symbols ; Seven and
unity; The half-seven is the Word of God ; the apoca
lyptical system in fourteen items ; The book of Enoch ;
Inspiration of the apocalyptical system ; The book of
Daniel ; It is apocalyptical allegories ; The beasts and
numbers explained ; Summary on inspiration.
CHAPTER VIII
Philo the Alexandrian Jew - 161
§ 1. Philo introduced.
§2. Philo 's Doctrine of Deity ; Causation; Origin of mat- 163
ter ; Supreme Being not knowable ; Supreme God has
no gender ; Supreme God a person ; God our Father ;
His creating and ruling faculties ; God known in His
doings; Foundations of moral law are in God's person ;
God's Word ; God's Word a person ; God's Word His
Son; God's Word an idea; God's Word is God's
image ; The Divine Word ; God's Word always active ;
Many words of God, Angels ; Philo's logos doctrine is
Jewish ; Right reason (logos) of Nature ; Two Words,
two Sons of God ; The Word is law ; Spirit of God ;
Divine Spirit ; Spirit was created ; The Spirit a power ;
Two Spirits of God.
§ 3. Philo s Man; Child of God, and in God's likeness ; 180
Bodies made of water ; Water and spirit as emblems of
birth ; Blood ; Soul ; Two souls ; Spirit ; Spirit is from

io Contents
above, dnothen ; Mind ; Mind is from above ; Intellect
and reason ; Intellect immortal ; Speech ; Faculties ;
Freewill ; Consciousness and conscience ; Conviction.
CHAPTER IX
Syria at the Christian Era - - 193
Central crossroads of ancient world ; Synagog cult ; Sects ;
Essenes ; Pharisees ; Sect names from the breastplate
of judgment ; Therapeutae ; Sadducees ; Fruitage of the
Hebrew training ; Gnostics.
CHAPTER X
John the Baptist -  203
A pupil of Jesus ; His doctrine ; Baptism a symbol of the
creation of man ; Baptism of Jesus ; Spirit's presence ;
A philosophy of salvation ; Teaches the apocalyptical
system. CHAPTER XI
Philosophy in the New Testament - - - 211
§ 1. Its Metaphysics ; Consciousness; Authority; Super
natural philosophy ; Revelation of God and of His will ;
Inspiration ; Accepted the apocalyptical system ; Jesus
taught it ; Two apocalyptical discourses of Jesus! Book
of Enoch approved ; Apocalyptical system in words of
the Apostle ; St. John's Apocalypse ; The letters to the
churches are a key; Is a sevenfold statement of the apoca
lyptical system ; Forty features from Enoch ; Chapters
I, II, III, make the system Christian ; The first section is
Chapters IV to VIII, 1; The second is VIII to XI ; The
symbolical numbers explained ; The secret name is
apocalyptical ; The third section is XII to XIV ; The
Woman is God's Spirit, or God as Creative ; The man-
child is The Son of Man ; The beast is a viper ; The
number 666 is Cain and Viper ; The Pseudo-Prophet
is symbolized in Balaam; Nikolaitans, Cainites and
Balaamites explained ; The fourth section is XV to
XIX, 15; The songs of Moses and of the Lamb; The
hill of Mageddon ; The Morning Star ; The fifth section
is XIX 13 to 21 ; Antipas should be autoptos ; The Word
of God's name ; The sixth section is Chapter XX ; The
Millennium is the state of the saints with Jesus in heaven ;
The seventh section is XXI to XXII, 5 ; The peroration
is XXII, 6 to 21, Summary on inspiration.

Philosophy in the Old Testament 141
§ 5. inspiration and revelation
Is there a revealed truth of God? If there is, How
came it, and what is it? Christianity, assaulted on all
sides, and burdened by vague skepticisms of its adher
ents, must apparently soon face a severe work of logi
cal, historical, and philosophical construction of a
definite doctrine on these questions.
These questions have always been dogmatically
dismissed, and there has never been any real discus
sion of them since the New Testament was written.
The defences of the inspiration of the Old Testament
have mostly been guided by a preconceived theory
that an inspired writer must be "Possessed by God,"
and could not err. A counter theory has assumed
that human minds alone have constructed the books.
Neither of these theories could be either proven or
refuted until there is formulated a definite defensible
philosophy of revelation and inspiration. Such a phi
losophy was elaborated before the advent of Jesus;
and its influence was the most potent factor in the
regeneration of the world. It incorporated in The
Bible a clear statement of the principles of the phi
losophy of revelation and inspiration, and an adequate
statement of the substance of revealed truth, and also
materials for a history of the methods and processes
of its formation. It is proposed here to examine the
rational philosophy of the processes and methods of
revelation, and also the philosophy in the substance
of the revelation.
The three centuries before the Christian era were
the most philosophically critical in the world's history.
Judaism had to show itself philosophical and reason-

142 Man and His Divine Father
able, or be fossilized, or become a mere prejudice and
passion. It met the crisis grandly.
Before the birth of Jesus, Hebrew scholars had
elaborated, into a logical system, the doctrines and
TheApoca- principles which flow as necessary infer-
lypticai ences from the first principles of their oldest
system. Scriptures, and from the subsequent refine
ments and extensions of these principles in the books
of the Prophets. For convenience we may call this
"The apocalyptical system."
This system grew from two doctrines founded on
the first three verses of Genesis. The first one said,
Spirits of men are enlightened and quick-
God'sSpirit r , , , , 7 . , , ,t^.. ¦
and God's ened from above (anothen) by the Divine
word as Spirit." The second said "God's Word"
rcvciilcrs. is the agent in his actions, and is the re-
vealer of truth to men, and is the revealed God.
On this basis were laid the secondary doctrines
that from the "Word of God" come other Words that
are Angels, who reveal; and from the "Word of God"
men have received a spirit capable of receiving truth,
enlightenment, and life. All truth is from God's
Word, but it expands in human minds by correct spirit
ual reasoning.
One more element was needed to constitute this
system of doctrine a philosophy; and this element it
supplied. It needed a recognition of the validity, and
Conscious- ultimate reliability, of consciousness and
ness and conscience ; and these two words Conscious-
conscience. ne$s an(j Conscience are the bolts and rivets
of the apocalyptical system. Their position in
the philosophy of Philo is shown in a subsequent
chapter.

Philosophy in the Old Testament 143
In the formation of the apocalyptical system there
were of course the crudities, limitations, and errors
that are incidental to human thought: and this fact
must be recognized in the philosophy of inspiration.
Of the personal character and lives of the makers of
the system nothing is known.
In the apocalyptical system, the Word of God is
the central and the chief formative idea or principle.
The most of the books probably were written in Greek,
and in this language logos {word) has all the meanings
which have been stated on page 31, and many others,
among which are truth, law, decree, and especially
divider and division. Each of these meanings became
in the apocalyptical system the core of a principle or
doctrine. The primitive meaning of the
v .... The Word
verb lego is to lay; hence the primitive 0f God the
meaning of the noun logos is that which puts Divider and
things in their relations. Logos is what sepa
rates and unites. Hence the Word of God is at once
the Divider and the Bond of all things in God's pur
poses, and in Nature and in life.
The impelling motive of the Jews was desire for a
remedial philosophy for the woes and sins of men.
Struggling, groping and praying their ways
towards God, they reached the idea that p^^*'.
sin and woe are not the whole destiny of
mankind; and that God's laws and decrees are for
human happiness and men's ultimate good; and that
the Word of God in creating men came into eternal
relations of union with both their destinies and their
nature. Countless things, in their history and their
Scriptures, led them to these beliefs : and not the least
guide was the Mosaic law and system.

144 Man and His Divine Father
On this basis, they said, In creating men, the Word
of God was the "Firstborn Son of God," the "Arche
typal Man," which, in Hebrew conceptions is equiva
lent to "Son of Mankind."
Then the ideas of The Word and the Priest, as
representatives and intercessors, joined together and
The Word as eacn added to the other some new concep-
Priestand tions. Several Hebrew words contributed
sacrifice. tQ a new resuit# There was the verb qarab,
to come near, or be called near, which was the word
commonly used to designate the High Priest's entrance
to the sanctuary. There was the verb * iakach, that
meant to be right, and had the secondary meanings to
convict, and to mediate.
In the evolution of religious ideas, it came about
that the first verb acquired the additional meaning to
be brought as a sacrifice, and the second
P rakiete acquired the meaning to be called as a medi
ator, and it was translated into Greek as
parakalio, which means primarily to call to one's side.
Out of this Greek verb came the word pardkletos,
meaning Called near, an advocate, or a mediator. All
these ideas and words were gathered together in the
High Priest when performing the daily sacrifice. The
High Priest received the name Pardkletos, and the
lamb of the daily sacrifice also was named a pardk
letos, not only in the Greek, but also in the Syrian
language. When the Hebrew leaders were gathering their ideas
?See Gen. xxxi, 37. "That they may judge (or arbitrate) be
tween me and thee." This is the word used in Job ix, 33,
"Neither is there any arbitrater between us," — where the Greek
version says, "O that he were the mediator of us, and a convictor
(elenchon) and a hearer between both." See also Isaiah xi, 3, 4.

Philosophy in the Old Testament 145
into their related clusters, and were shaping them
around appropriate symbols, one article in the regalia
of the High Priest became an emblem of the above
named words and ideas. This was the "Breastplate
of Judgment." In Hebrew its name was Hoshen
Mishpat. Hoshen seems to mean ornament The breast.
or beauty; Mishpat, like iakach, has the mean- plate of
ings right, justice, and law. In the further )udsment-
development of the Hebrew system, when the doctrine
was established that the "Word of God," who is God's
Son, stood eternally in the relation of a High Priest,
or Mediator, between God and men, the breastplate
became an emblem or symbol of the word The L ion
pardkletos, and it acquired new names de- Pilaris,
rived from the doctrine that the Word of Essenes-
God is a Divider. In Greek this name was logion, and
logeion. In Syria it was pharis, a divider or division,
from the verb ph'ras, to divide, and was also essenes,
which is hoshen in Greek letters. Finally, the breast
plate also, as a symbol, received the name Paraklete;
but chief in all the ideas that centered on the High
Priest, was the conception that The Word of God,
God's Son, is The Paraklete, and that he is God's
revealed Self, God's Law, God's decrees (or pur
poses), The Witness and Revealer, The Divider and
Bond of God and men, The Advocate, The Con-
victer, The Judge, The Archetypal Man, or Son of
Mankind, The Lamb slain before creation, The High
Priest, The Way of access to God, and in short, He
was The beginning and the End.
Whatever these ideas may seem to us to be, they
were then the calm and logical deductions of the best
thought of their age. Pondering on the problems of

146 Man and His Divine Father
life and being, wise and pious Jews reached the con
clusion, as a vital and formative principle in philos-
The principle °Phy> that a11 faCtS and PurPoses of God
of opposed are in two opposed halves, and every ill and
halves. fearful principle is balanced by an opposite
one. Perhaps we cannot better illustrate and assure
the above statements than by quoting some paragraphs
from Philo of Alexandria, although in a subsequent
chapter an exhibition is made of his philosophy, and
especially of his logos-doctrine.
He has a whole page on the idea that God's ends are in his
beginnings, and are opposites, and says, "Moses is a witness of
this." On Who is Heir of Divine Things, ch. 24.
He says, "Whatever is consolidated has been bound by God's
Word; for this is a glue and chain." * * * "The creating Father
has given to his most ancient Word to stand on the confines of
both worlds. * * * And the Word is a suppliant to God for
mortals. * * * And the Word says I stood like a hostage to the
Creator and to you." On Who is Heir of Divine Things, chs.
38 and 42.
"The Word of God taught us to arrange all things so as to
produce an exact opposition: for a thing is made of two oppo
sites. * * * Is not this what Heraclitus, that great philosopher of
the Greeks, put forth as the leading principle of his whole philos
ophy? It is in reality an ancient discovery of Moses, that every
thing has its opposite." On Who is Heir of Divine Things,
ch. 43.
"The High Priest's dress is a symbol of the kosmos. * * *
The breastplate is divided according to the Divine Word; where
fore they attached to it the L6gion * * * an emblem of that
Word which holds together and regulates the universe. It was
indispensable that the man consecrated to the Father of the
world should have as a Paraklete his (God's) Son, to procure
forgiveness of sins." On The Life of Moses, Book III, chs. 12,
"In the kosmos the High Priest is the Divine Word, God's
Firstborn Son." On Dreams Being Sent From God, ch. 3/.

Philosophy in the Old Testament 147
"The Priest is on the borders between the divine and human
natures, to propitiate God by a medium." On Monarchy, ch. 12.
"It is worth while to pray that the High Priest, Conscience,
may live in the soul, as at once a judge and a conviction." On
Fugitives, ch. 22.
"I admire him who says God will provide himself a lamb for
a burnt offering. * * * And a ram was found caught by the
horns: that is to say, the Word was found silent, * * * therefore
God will provide foi himself; He to^whom all things are known;
He who illuminates the universe by Himself, the most brilliant
of lights.'' On, Fugitives, ch. 24.
Referring to Leviticus vi, 1 to 6, where a statute is made for
a man self-convicted of undetected sin, he says, "Let him go into
the sanctuary, * * * taking with him an irreproachable Para
klete, that conviction of the soul which has delivered him from his
calamity." On Animals Fit For Sacrifice, ch. 11.
In all this, there came up into the light a philos
ophy of cheer, and a gospel of hope. The ideas
blazed out, that Man is God's child, God's Spirit is in
men, Man is saved by the Creator, sin is balanced by
grace, there is a Mediator who is God, and redemp
tion began before creation.
Having formed this philosophy, many Jews next
inferred that it had always been in their Scriptures,
and that these were largely allegorical.
Then they established a custom of writing g"^^8'
the doctrinal system in allegories ; and they
constructed for it special words, phrases, symbols and
figures. The mode of receiving revelations was figured
as trances, dreams and visions. The first sinners,
who were said to be angels, were figured as fallen
stars, or as fierce beasts. Wicked men, and kinds of
sin were figured as beasts, or parts of beasts, or as
notorious sinners like Cain and Balaam. The abodes
of God and blessed souls were figured as palaces, or

148 Man and His Divine Father
as a Paradise (Persian name for a wooded park). The
place of punishment of angels and wicked men was
figured as the crater of a volcano.
Among the figures and symbols used in the apoca
lyptical system was the use of numbers as symbols.
This started in Gen. I, with the unity of
umbers as q0(j ancj a sevenfold division of his works.
symbols. '
The Jews saw the unit and the seven as
symbols of God's perfection. Six was a symbol of
certain kinds of inferior completeness. Ten was
made a symbol of completeness in things that had a
a beginning. Six was associated with things of time,
as one and seven were with eternity. Ten was a
more abstract idea, and its multiples were figures of
indefinite greatness.
In the apocalyptical system, one and seven stood
for God, his glory, his perfections, his duration or
time (aiSn). The identity of one and seven
ami seven was a symD°l that God's ends were com
plete in his beginnings. To us it might
seem that there was no place possible for the half of
seven; but, in fact, half-seven became the most promi
nent and significant symbol in the system. Half the
Unit was an impossible idea; but half-seven was nor
mally the symbol of the middle of God's acts, or pur
poses, or self-revelations, or his works.
When the doctrine was formulated that The Word
of God is the Divider and the Bond of all things, the
The half- half-seven became naturally the symbol of
seven as the position or the presence of the Word of
or . qocj_ This primarily was a purely meta
physical conception of the relation of The Word of
God to God's acts and purposes. It became a symbol

Philosophy in the Old Testament 149
of The Word of God himself, as the Divider and
Bond, and of the presence of The Word in the midst
of God's acts, purposes and works. It was a symbol
of a relation and a person, rather than of time, but
it might symbolize a part of eternity, or a part of
time, or a separation between eternity and time.
A few quotations from Philo will confirm and illus
trate these statements.
"One is before ten in virtue; for it is the element of all things.
* * * Seven is before seventy, and seventy is inferior to seven,
and contains the principle of generation." Questions and Solu
tions, I, 77.
"The Unit, being one and single and pure, begot the number
seven, which has no mother, but is born of itself alone." Who
is Heir of Divine Things, ch. 49.
"The only thing that neither moves nor is moved is the Most
Ancient Ruler and Lord of the universe, of whom the number
seven may properly be called a likeness. * * * In heaven the
definition (logos) of the number seven began. * * * It is called
the perfecting number, because by it everything is completed."
On The Creation of The World, chs. 33, 34, 40.
"The number six is bisected equally, in order to display the
character of eternity and time. For thus God allotted three days
to eternity, the sun being an imitation of aion, and time and aion
being two primary powers of the Living God, * * * they being
divided by the Dividing Word. * * * The sacred lampstand
(candlestick), in many accounts, has been believed to be so
fashioned because the number six is divided into two triads by
The Word, making the seventh and placed in the midst of them."
Who is Heir of Divine Things, 34 and 44.
In the apocalyptical system, the core of all was the
doctrines that God's ends were perfected in his be
ginnings, and will result in the happiness of mankind;
and that God's Word is the revealed God, and agent
of all good.

150 Man and His Divine Father
On these simple, but tremendous, elements or prin
ciples arose a ramified system of doctrine, in which,
on one side, was the Word of God, the Center of all
things, in his many characters (see page 145), and on
the other side was man saved. This involved grace
and atonement by the Word of God, the Son of Man,
and Mediator; and also on the human side obedience,
righteousness, love, service and praise ; or, in the case
of sinners, it involved repentance * and reformation.
It would be hard to say whether the apocalyptical
system was chiefly principles of the Divine Nature and
acts, or of human duties, righteous living, and eternal
hopes. Conceived in such a spirit, founded on such prin
ciples, constructed by such methods, and shaped in
such set phrases and formulas, the apoca-
The Apoca- , . , , , ,
lypticai lyptical system became commonly known
system ancj -widely accepted essentially in the fol-
scheduled. , . . £ .
lowing form. For our convenience it can
be condensed in fourteen items.
First. The Creator is the perfect personal God.
He is Unity and indescribable. His ends are in his
beginnings. Second. God's activity and revelation are his Word,
who is The Beginning, Son of God, Archetypal Man,
Divider, Bond, Paraklete (Advocate), and Lamb slain
before creation.
Third. There is (or was) decreed a kingdom of The
God of heaven, in which will be penitence, and right
eousness. ?Few matters are more prominent in Philo's books than the
demand for repentance.

Philosophy in the Old Testament 151
Fourth. Angels sinned and caused men to sin.
They are figured as fallen stars, fierce beasts, and
trees. Fifth. Wicked men rage against God's kingdom.
Their symbols are beasts, or parts of beasts, which, in
the allegories, are made significant of the number of
kinds of sins or sinful faculties.
Sixth. False religions and philosophies lead to the
worst wickedness. They are symbolized by parts of
beasts, or named False Prophets, and symbolized by
Cain and Balaam.
Seventh. "The Dividing Word," divided, or will
divide, time into two parts, two half-sevens. One
will be conflict and service, the other will be victory
and reward. He will be the revealed "Advocate,"
"The Anointed," "The Son of Man," "The Light,"
"The Chosen One," "The Just One," "The High
Priest," "Lamb," and "Testifier."
Eighth. Human souls live after the earthly death.
The wicked are in confinement. The righteous
are near God, happy in him, and praying for
the overthrow of the wicked. This is "The Millen
nium." Ninth. The kingdom is extended by fidelity and
testimony. Tenth. The kingdom is to include all races.
Eleventh. Sin and trouble will continue on earth
until the end of time.
Twelfth. The Son of Man will come again for a day
of general judgment. He will be The Judge.
Thirteenth. The wicked will be punished forever.
Fourteenth. The righteous will be happy forever.

152 Man and His Divine Father
The apocalyptical system is exhibited to us fully
only in one book that is not in the Bible. This is
called The Book of Enoch. Even this one
The book of book was lost to the world until the year
1773, when four copies in the Ethiopic
language were brought from Abyssinia to Europe
and translated. And yet it is a book that honors
God, is pure in spirit, lofty in tone, noble in diction,
grand in its conceptions, and profound and exalted in
its philosophy.
This book was rejected and forgotten ; neverthe
less it was honored, approved and quoted by Jesus
and the Apostles. If all the repetitions in the New
Testament, of the words, figures and phrases from
Enoch are counted, the number will be in the hun
dreds. More than forty of the most remarkable
words, figures and phrases of The Revelation ap
peared previously in Enoch.
Why was it ignored by Christians? Apparently
because the Greek and Roman elements in the
churches became dominant, had no sympathy with,
or appreciation of, the Hebraic modes of thought and
feeling, adopted a gross and materialistic idea of the
divine mode of revelation, and lost sight of the his
tory of the germination and evolution of the system.
It is composed in seven sections, each of which, in
allegories, under the name of visions, displays the
ideas of the apocalyptical system. It finds sugges
tions, figures and words in Genesis iv to ix, and makes
Adam, Enoch, Noah and Methuselah its speakers.
It is believed to have been written between 160 and
150 B. C, because in one section it makes Hebrew and
Syrian history, up to the date of Antiochus Epiphanes,

Philosophy in the Old Testament 153
a figurative description of the war of sin and right
eousness. Essentially it is the last half of the book of
Daniel very much enlarged ; or rather, Daniel is like
Enoch abridged.
To illustrate the character of the book of Enoch,
the most striking part of what he calls "The Second
Parable" (allegory), in his third section is here pre
sented :
"I saw one who had a head of days, and his head was white
like wool. And with him was a second whose countenance was
like the appearance of a man. * * * And an angel said to me,
this is the Son of Man, who has justice * * * and all the treasures
of secrecy he reveals." Ch. 46.
"And I saw the Head of Days as he sat upon the throne of
his glory and the books of the living were opened before him."
Ch. 47.
"And that Son of Man was called near (pardkletos) the Lord
of the spirits, and his name before the Head of days. And be
fore the sun and the zodiac were created, before the stars of
heaven were made, his name was called before the Lord of the
spirits. * * * He will be the Light of the nations. * * * For
this purpose he was chosen and hidden before him before the
world was created. * * * And on the day of their (sinners')
trouble * * * there will be none to lift them, because they denied
the Lord of the spirits and his Anointed." Ch. 48.
"And on the day of trouble, evil will gather over the sinners,
but the Just Ones will overcome thiough the name of the Lord of
Spirits." * * * Ch.jo.
"And in those days the earth will return what is entrusted to
¦ it, and Sheol will return that entrusted to it, and hell will return
what it owes. And he will choose the Just Ones and Saints from
among them; for the day of their salvation is come. And the
Chosen One in those days will sit upon his throne, and all the
secrets of wisdom will proceed from his mouth. * * * Their
faces will shine in gladness, because the Chosen One has arisen
(or been lifted up) in those days, and the earth will rejoice, and
the fust Ones will live thereon, and the Chosen Ones will walk
thereon." Ch.ji.

154 Man and His Divine Father
After this view of the apocalyptical system, the
question remains, Was it a product of inspiration from
God, and so, in some degree, a revelation? Of the
system as a product of logic, this question
Wss the
Apocalyptical cannot prima facie be answered, until a
system satisfactory definition of the nature of in-
inspired? ... _
spiration is attained. But it was not a
product of logic alone. Its makers saw it as an illu
mination of the oldest, and, as they believed, well
certified revelations in their Scriptures. They saw it
like threads of light throughout their Bible. It came
to them on scores and hundreds of lines of statement
or suggestion in the revered books. It was the prod
uct of the life, that we call spiritual, in reverent souls
enlightened by whatever the wise and elevating influ
ence in human spirits is.
Next it must be recognized that the apocalyptical
system, its principles, its sequence of ideas, its sym
bols, and its peculiar words and phrases, are brought
into the canonical Scriptures in the book called Daniel,
the book which practically exercises more influence
on the hopes of mankind for immortal life and bliss,
and for confirmation of the Messiah's mission, and for
the formation of diverse sects, than all the rest of The
Old Testament.
The book of Daniel has always been regarded as
the most definite of the biblical prophecies of the king
dom of God on earth, and of the advent of
o^DarieL a Messiah, and the eternal life, with its
rewards and punishments. Here, so far as
the Bible shows, originated the names "Kingdom of
Heaven," "Son of Man," "Advocate," and "The
Anointed One" (Messiah, Christos). Jesus directly

Philosophy in the Old Testament 155
referred to it and approved it, in answering the criti
cal inquiry about his own return. It is largely copied
by The Apocalypse of St. John, and these two books
have had enormous influence on the formation of
Christian doctrine, the encouragement of Christian
hopes, and the constitution of distinct sects. We
therefore must here survey the character of the book
of Daniel, and the nature of its inspiration as a reve
lation. Many men of the most eminent piety, scholarship
and conservatism, believe that Daniel was written, by
an unknown author, between 160 and 150 B. C, and
that it is wholly a series of allegories, or parables. It
is a newer book than Enoch, and epitomizes parts
of it. The first parable is chapters I and II. It sets up
an imaginary Daniel for a type of the Son of Man as
a revealer of secrets. The king's dream is imaginary,
and exhibits in figures the whole apocalyptical system.
The second parable is chapter III. It exhibits sin
and irreligion as an image erected by idolaters. The
half-seven is represented by three men and the "Son
of the Gods" in a furnace. The restored men, and
the king's proclamation symbolise many of the apoca
lyptical ideas.
The third parable is chapter IV. It exhibits Daniel
as revealer of secrets. Strong and idolatrous sin is
first a tree, which is a common idea in apocalyptical
books. Then it is exhibited as becoming beastly.
This is an apocalyptical principle, and the important
word Watchers, in verses 17 and 23, is taken from
Enoch. The last part of the chapter exhibits the last'
part of the apocalyptical system.

156 Man and His Divine Father
The fourth parable is chapter V. It exhibits both
gross and idolatrous sin as arrayed to dishonor God.
Daniel is again the revealer of secrets. The half-
seven is introduced as four words mene, mene, tekel,
peres, which mean a portion, a portion, a part, and a
half. Dean Farrar has suggested that they may mean,
"A mina (a Greek coin), a mina, a shekel, and a half."
The apocalyptical ideas are all here represented, but
the historical truth of the chapter is denied in many
features by scholars. There never was a Darius the
Mede, but his imaginary sixty-two years may have
the same symbolism that the same number has in ix,
25, 26.
The fifth parable is chapter VI. It exhibits gross
and idolatrous sin arrayed against God. The un
changeable decree of a Medo-Persian King meets the
eternal decree of God. The forces of sin are again
symbolized as lions. The last part of the chapter is
the last half of the apocalyptical ideas.
The sixth parable is chapter VII. It exhibits gross
sin as three beasts which become four. One has seven
heads and ten horns. According to the methods of
Philo and others these beasts, and their parts, are
symbols of kinds of sin and of the faculties of men
that can sin. Philo makes many divisions of these
into threes and fours. His seven is made up of the
five senses with speech and sexuality (see page 247).
His ten sins are those of the ten commandments. The
biblical division of the faculties that can honor or
dishonor God, is mind, soul and might, as a triad,
and mind, intellect, soul and might, as four.
"The little horn," that uproots three, is a faculty
that perverts three others; It sins by its mouth and

Philosophy in the Old Testament 157
its doctrines. St. John, in copying Daniel calls it
"The* False Prophet," of which idea Balaam is a
symbol. If these figures were in Philo's books, the
little horn would be logismo's, the reason that is im
mortal, and which normally is the seat of virtue but
may go astray.
Verses 9 to 14 are an epitome of that part of Enoch
which is quoted on pages 153, 154. The last part of
the chapter presents the last half of the apocalyptical
system. The words "Time, times and half a time"
are a half-seven, and symbolize the presence of The
Son of Man, and his toleration of sin for only a pre
pared end.
The seventh parable is chapter VIII. It exhibits
both gross and intellectual sin, in figures as the his
tory of Syria to the time of Antiochus Epiphanes, and
as symbolical beasts. In verse 17 there is a kind of
double symbol of The Son of Man. Daniel is there
as typical Son of Man and receiver of secrets, and an
Angel is there as a revealer. In verses 12 and 13 the
"Continual victim" is a suggestion of The Paraklete:
and in verse 14, the "Unto evening-morning 2300,"
is a symbol of seven divided into two halves. "Even
ing-morning" is as strange in Hebrew as in English.
It suggests looking at a line of 2300 days from its two
ends. Such a line would be written in those times by
seven letters representing 500 + 500+100 + 100 + 100 +
500+500. The two views, in meeting, would divide
the lines at the middle letter or number.
The eighth parable is chapter IX. It exhibits all
the apocalyptical ideas and many of the figures of the
system. In verse 2, it suggests the symbolism of
eternity, in the number seventy. Then Daniel is made

158 Man and His Divine Father
a type of The Paraklete intercessor. He utters a
prayer which is much like one in a similar positon in
Enoch. Verse 21 makes the same double symbol that
is in viii, 17, and the Angel-man Gabriel, the Revealer
of secrets, mentions both "The Beginning," and the
time of offering the Paraklete lamb.
The figures in this chapter are the common symbols
(see page 149), like Philo's. Seventy sevens is the
entire scope of eternity, including time. One seven
(or week) is time as related to the world and to The
Word of God. The half-week, in verse 27, is the
half-seven as the symbol of Messiah's presence. It
symbolizes not his birth as a man, but his being "The
Lamb slain before the creation of the world." In
verse 26, the Syriac version says "He shall be killed,"
instead of "Shall be cutoff." In verse 27, "He shall
cause the sacrifices to cease," is another reference to
the Paraklete Lamb.
In verses 25 and 26, seven weeks are a symbol of
the eternity in eternity, during which the idea of a
creation is conceived as inchoate: and sixty-two
sevens (weeks) are the remainder of eternity, in which
God is conceived as not having even thought of creat
ing. The whole is a metaphysical figure of Infinite
God creating a finite world and time.
The ninth parable is chapters X, XI, and XII. This
also uses Syrian history for symbols of the war of sin
and righteousness. Again Daniel and the angel are
the double symbol of The Revealer of secrets. Again,
in x, 12, the beginning in eternity is suggested, and
also the beginning as an intercession.
Chapter XII is an epitome of Enoch's last chapters,

Philosophy in the Old Testament 159
and is explicable by that. The figures in this chapter
are symbols of eternal time and the half-seven. In
verse 7, "A time, times and a half-time" are a half-
seven. Opinions may differ as to which half of time
is declared ; but probably most persons will agree that
here it means the whole time of earthly duration till
the judgment. In verse n, the twelve hundred and
ninety days are a half-seven, being three and a half
years, or forty-two months of thirty days each, with
the intercallary month, which was customarily added
once in five years.
In verse 12, the 1335 days added to the 1290 make
2625 days, which are seventy more than seven years
of 365 days. The common Hebrew phrase for the
utmost idea of future duration was 'olam and ad, or
"Ever and still." Olam is symbolized by seven. Ad
is symbolized by seven multiplied by the best of im
perfect numbers, ten. (See page 149.)
We have now surveyed, as much as may be best
here, the product of the best Hebrew philosophical,
logical, scriptural and spiritual thought.
We have found it complete in a system of f™™^*
ideas which, except as to the person of
Jesus, is essentially the Christian, and the best modern
system. We have found this system with its words,
phrases, and symbolisms, brought into the canonical
Scriptures. But was this system truth? And was it a revelation
by inspiration? At least this much may be said: It
is the most logical, coherent, and philosophical system
of doctrine, and the most reasonable and most har
monious with all that is best, pure, and beneficent,

160 Man and His Divine Father
that has ever been devised. If, as we may" well be
glad to believe, a rational and psychical evolution of
moral knowledge, and divine spiritual action, runs
parallel with the development of scientific and logical
thought, and with the operation of the Creator in
Nature, the Jewish system may at least be welcomed,
applauded and cherished.
It could never have been developed by Greek,
Roman or Gothic minds. No mind but the Hebrew
and its followers has received the idea of a personal
Creator of matter, or sought to develop what is con
tained in that idea. It could not have been developed
without the other primal doctrine of human likeness to
God, and human reception of light, life and help from
the Divine Spirit. Not until these had declared the
nature of men as children of God, having intellect and
spirit, with consciousness, conscience and conviction,
could any rational or spiritual psychology be possible.
And these were not possible until there were souls
developed in spiritual habits, quickened in spiritual
conceptions, tastes, and sentiments, living in spiritual
communion with the Spirit of God, and devoted to
personal love and service of The Creator.
The Old Testament compels the recognition that
revelation, or discovery, of spiritual truth is not alone
a great illumination of selected persons, but also pro
ceeds by the enlightenment, instruction, training, and
discipline, of churches, groups, and schools of men.

John the Baptist 409
It is, however, equally true that John's doctrine is
the apocalyptical system, which has been exhibited in
preceding pages. The following abridged comparison
will show this identity.

The Apocalyptical System.
1. The beginning is in God in
eternity.
2. "The Anointed One,"
"Son of Man," and "Son
of God," is the Paraklete
Lamb before creation.
3. The kingdom of the God
of Heaven will be a king
dom of the righteous and
the penitent.
4. Seductive spirits were fig
ured as serpents and
beasts.
5. Violent wicked men are
figured as beasts, and bad
trees.
6. False religion is like beasts,
or parts of beasts.
7. "The Anointed One," The
Dividing Word, will be
the revealed "Advocate,"
the "Revealer of Secrets,"
and Son of God.
8. The righteous live forever
f, with God.
9. The kingdom is extended
by fidelity and testimony.
10. The kingdom will include
all races.

11. Sin and tribulation will con
tinue till the judgment.
12. The Messiah will come
again for judgment.

John.
The Creator and Father was
preached.
John proclaimed Jesus "Son of
God," and the "Lamb of
God."
John proclaimed "The King
dom of Heaven," and sum
moned its subjects to re
pentance.
John compared the parents of
sinners to vipers.
Wicked men are "Offspring of
vipers," and trees that are to
be cut down.
Hypocrites and bad Jews are
"Offspring of vipers."
John proclaimed Jesus the
"Anointed One," and "The
Son of God," and "The great
Witness."
John said "He will gather the
wheat into his granary."
John said much about witness
ing.
John said "All flesh shall see
God's salvation." "God can
raise children of Abraham
from stones."

John implies this, but does not
emphasize it.
John said "He will cleanse his
threshing floor." "The Father
hath given all things into his

2IO

Man and His Divine Father

13. The wicked will be pun
ished forever.
14. The righteous will be hap
py forever.

Unfruitful trees will be felled.
Chaff will be burned.
John called Jesus the Bride
groom. He said "He that
believeth on the Son hath
eternal life."

The apocalyptical system seemed now to have
reached its limits, unless it should be reinforced by
new confirmations of its divine origin in the canonical
Scriptures, and new assurances that it was a revelation
from God.
If there had been no Jesus of Nazareth, John the
Baptist might have been "A reed shaken by the
wind," leaving the system of ideas confused in its
uncertainties of the time, the personal agencies, and
the means, of instituting the "kingdom of Heaven"
(or God), as a success in the reign of righteousness.
But John marks a new epoch. The theories
entered into a new era, and rose with a world-lifting
power, when The Baptist said, "I saw, and bore wit
ness, that this is The Son of God." Now the theory
became a life, the dogma became a force, and the
ideas became persons and vitalities. John became
the most honored of the prophets; but, even so, was
less than the souls that should see the King come to*
his kingdom, or should receive from above the mes
sages and influence of The Paraklete.

Philosophy in the New Testament 221
The survey of the spiritual nature of God and man,
and of the modes of their intercommunication, as ex
hibited in both the Old and the New Testaments,
belongs and is made in preceding and following pages.
(See Index, Spirit, and Inspiration.) Here we can
allow ourselves space only for a survey of the general
character of the system of truth which the New Testa
ment affirms, and its theory of the sources and assur
ances of that system.
In preceding pages, it has been shown that the
Jews had fully formulated a complete system of doc
trines, with a peculiar set of names, words, phrases,
and figurative symbols, which was elaborated in the
book of Enoch, was brought into the Bible in the book
of Daniel, and was the system of doctrines and phrases
preached by The Baptist, except as he supplemented
it by declaring Jesus of Nazareth to be the "Word and
Son of God," and "The Anointed One," and "The
Lamb of God," in that system.
It may now be affirmed, and is easily proven, that
the New Testament approves, quotes, adopts, and
exalts that more ancient apocalyptical system; and,
in so doing, honors and commends its sources and
modes of formation, as authentic revelations from
God, and true inspiration of human spirits.
Jesus, and the Evangelists and Apostles, not only
made no pretension that the body of the New Testament
was new doctrine, but they, in simple and natural meth
ods, indicated that their doctrine was the already ap
proved revelation, carried on to its legitimate and nor
mal finish by the presence and teachings of The Word
Son of God and The Spirit of God, in the world, and in
spirits, and among men, and in the church of Christ.

121 Man and His Divine Father
Naturally we turn first to the teachings and words
of Jesus himself. And we see him honoring and teach-
jesus teach- ing the apocalyptical system, with all its
lng th.e .. , words and phrases. First, the position
apocalyptical r ' r
system. which Jesus assumed before the world, and
all its names and titles, are out of that apocalyptical
system, in which they are the chief constructive ele
ments. The names "Word of God," "Son of God,"
"The Anointed," (Messiah, Christ), "The Light,"
and "The Son of Man," are names that originated in
the apocalyptical system.
For example, of himself as Son of Man, Jesus says:
"He shall send out his angels" (Matt, xiii, 41); "shall
come in the glory of his Father" (Matt, xvi, 27); "shall
sit in the throne of his glory" (Matt, xix, 28); "shall
sit at the right hand of power" (Matt, xxvi, 64); "to
whom all judgment is committed" (John v, 22-27);
and all of these, and more, are old features of the
book of Enoch.
Two discourses of Jesus contain and proclaim the
apocalyptical system, not only in its essential features,
but in its normal sequence of ideas, and with very
many of its phrases and symbolisms. These two dis
courses are Matt. xiii and Matt, xxiv, xxv. The first
of these is the rhetorical masterpiece in seven parables,
each of which is about "The kingdom of heaven," and
exhibits one or many ' features of the apocalyptical
system. The parable of "The Tares," exhibits the
whole system. The parable of "The Hidden Treas
ure" exhibits the Son of Man hidden before creation
as the book of Enoch describes him (see page 153).
The parable of "The Pearl Merchant" exhibits the
Son of Man in his presence "In the midst of the week"

Philosophy in the New Testament 223
(Dan. ix, 2f), The most of the discourse is an exhi
bition of the apocalyptical principles from the seventh
to the eleventh (see page 151). The direct intention
to approve the apocalyptical system is shown in verses
35 and 52. "I will utter things hidden from the foun
dation of the world," and "Every writer instructed
as to the kingdom of heaven is like a householder who
brings out of his treasury things new and old."
The second discourse is professedly and distinctly
a reiteration of the apocalyptical system, and espe
cially of the words of Daniel. If we select certain
verses which have always been regarded as special
prophecies by Jesus, these will be found to be old
principles in the old system. For instance, xxiv, 14
says, "This gospel of the kingdom shall be preached
in the whole world for a testimony unto all the nations,
and then shall the end come"; and xxiv, 36, says, "Of
that day and hour knoweth no one (how to give a
description), not even the angels of heaven, neither
the Son, but the Father only"; and xxiv, 34, says,
"This generation shall not pass away till all these
things shall be fulfilled." These words are state
ments of the eleventh apocalyptical principle (see
page 151) that "Sin and trouble will continue on
earth until the end of time. " Verse 36 seems to mean
that the time of the end is not susceptible of statement
in terms of human time, and is not one time for all
souls; and verse 34 uses the word generation (gened) in
its proper signification of kind of people (the wicked),
but not for a set of people living at one time.
When a reader familiar with the apocalyptical sys
tem surveys the words of the Evangelists and Apostles,
he finds them not only full of that system's ideas, but

224 Man and His Divine Father
also teeming with suggestions, and almost quotations,
of the book of Enoch, which is mentioned and quoted
by St. Jude, and is apparently referred to, if not
quoted by Jesus.
Compare Jude 6, with Enoch vi, vii, xii, etc.
" 12, " " lxxxix, 56, 74; xc, 25.
" " 13, " " xviii, 13, 15; xxi, 4, 6, 10.
14, 1, 9.
Matt xiii, 41, suggests Enoch c, 4.

tt

xix,

28,

l(

((

li, 3; lxix, 26, 27; lxi, 8.

"

xviii,

10,

(I

"

c, 5; (see Luke xii, 8; xv, 10).

"

xxiv,

31.

((

"

1, li, etc.

tt

xxiv,

22,

tt

(1

Ixxx, 2.

It

xxiv,

35.

((

(I

xci, 1 6.

It

xxviii,

18,

((

((

li, i; lxi, 5; lxix, 27. (See
John v, 22, 27).

Luke

x,

20,

tt

tt

civ, 1.

ii

xiv,

14,

II

it

lxii, 15.

Mark

iii,

29.

tt

tt

xxviii, 10; cviii, 6.

John

v, 22,

27.

tt

a

lxix, 27.

n

xi\

', 8,

It

tt

xlv, 5, 6.

Enoch is also suggested, if not referred to, by John
the Baptist,* St. Peter, f St. Paul, J St. John, || and
others. If all the repetitions in the New Testament
of the peculiar words and phrases of Enoch are counted,
the number will be found very large. E. G. The
names "Chosen One," "The Most High," "The Just
(or Righteous) One," "The Chosen Ones," "The
Righteous Ones," are words of Enoch, but not com
mon elsewhere in sacred literature. More than forty
of the most peculiar ideas and phrases of St. John's
Apocalypse are features of the book of Enoch. All the
*Matt. iii, 10, suggests Enoch xci, 8, li.
Matt, iii, 12, suggests Enoch x, 6, 14; viii, 15.
"("Acts iii, 14, suggests Enoch xcviii, 6, etc.
J Acts xx, 29, 30, suggests Enoch lxxxix, 65; xc, 13, 17, 22.
Acts xvii, 31, suggests Enoch xlvi, 3, etc.
|| John i, 5, and viii, 12, suggests Enoch xii, 8; 1, 1 ; lviii, 6, etc.

Philosophy in the New Testament 225
discourse of John the Baptist in John iii, 27 to 36 is
the apocalyptical system and phrases centred on Jesus.
All the following quotations of the New Testament
are ideas of the apocalyptical system or of Philo, and
are primarily ideas of things before creation, and are
largely in the words of the Jewish writers; but they
are applied to Jesus.
"In the beginning was The Word, and The Word
was in relations with § The God,** and The Word was
God. The same was in the beginning with God. All
things were made by him, and without him was not
anything made that hath been made. In him was life ;
and the life was the light of men. * * * There was
the true light which lighteth every man, coming into
the world. He was in the world, and the world was
made by him. * * * He came unto his own * * * to
as many as received him, to them gave he the right
to become children of God. * * * And The Word
became flesh and dwelt among us, and we beheld his
glory, glory as of an only one * from the Father, full
of grace and truth. * * * No man hath seen God at
§The Greek which we translate "In relations with," is pros
followed by the accusative case. It means much more than with.
Pros ti is the technical Greek term for the catergory relation.
Philo says "There are three kinds of Life. The first is in rela
tion with (pros) God, the second is pros creation, and the third
is intermediate and mixed. * * * Moses brings forward as
best the life that is pros God" On The Heir of Divine Things,
ch. p.
** Philo, in the essay On Dreams Being Sent From God, ch.
3Q, makes the same distinction between "The God," ("The One
God,") and "The Word" who was "God."
* The Greek word used here monogenis implies nothing of
begetting. See Timaios Locrus, who says "The universe is
monogenis (only becoming), but is ungenerated (agennetos)."
See also the end of Plato's Timaios.

226 Man and His Divine Father
any time. The Only Son, who is in the bosom of the
Father, he hath declared him. ' ' John i, i to 18.
"God having of old time spoken unto the fathers
in the prophets by divers portions and in divers man
ners, hath at the end of these days spoken unto us in
his (or a) Son, through whom also he made the worlds
(aiones), who being the effulgence (apaugasma) of his
glory, and the very image (charakter) of his substance
(hypostasis), and upholding all things by the word of
his power (or his powerful Word), when he had made
purification of sins, sat down on the right hand of the
Majesty on high, having become so much better than
the angels, as he hath inherited a more excellent name
than they. ' ' Heb. i, i to 4.
And so the writer continues through seven chapters,
the application to Christ of the old ideas being gradu
ally increased. More than sixty words and phrases of
apocalyptical literature are used.
"Ye were redeemed * * * with precious blood, as
of a lamb without blemish and without spot, an
Anointed One's, foreknown before the foundation of
the world, but manifested at the end of the time for
your sake. ' ' /. Pet. i, 18 to 20.
"If God spared not angels when they sinned, but
cast them down to hell, and committed them to pits
of darkness, to be reserved unto judgment. * * *"
II. Pet. ii, 4.
"They wilfully forget that there were heavens from
of old, and an earth consisting (sunestosa, holding
together) out of water, and amidst water, by The Word
of God * * * but the heavens that now are, and the
earth, by the same Word, have been stored up for fire,
being reserved against the Day of Judgment and de-

Philosophy in the New Testament 227
struction of ungodly men. * * * What manner of
persons ought ye to be in holy living and godliness,
looking for and earnestly desiring the coming of the
Day of God, by reason of which the heavens, being
on fire, shall be dissolved, and the elements shall melt
with fervent heat? But, according to his promise, we
look for new heavens." II. Pet. iii, 5 to 13.
Indeed both of the Epistles of St. Peter are crowded
with ideas and phrases of the apocalyptical system,
and which refer to the Personal Creator, the eternal
purposes, the Lamb slain before creation, the kingdom,
the Anointed One, the conflicts, the immortal life, the
judgment, the rewards, and the punishments. And in
these are many sentences which seem to be direct
references to the book of Enoch. E.G. "Which things
angels desire to look into," (/. i, 12) is like Enoch lxix,
14, etc. "And this (wicked angel) said to the holy
Michael, that he should show them the secret name."
"In which also he went and preached unto the
spirits in prison, which aforetime were disobedient,
when the long suffering of God waited in the days of
Noah," etc. (/. Pet. iii, ig), is something elaborated
in Enoch.* A very large number of sentences in St. Paul's
Epistles must be understood as primarily references
to the old apocalyptical system, and secondarily as
adjustments of these to Jesus and to Christianity.
The Epistle To The Ephesians has more than fifty words
and phrases of the apocalyptical literature, and has, in
clear connection, the fourteen principles, although it
does not use any of the symbolical figures. The First
Epistle To The Thessalonians (iv, 13 to v, if) has the
* See Enoch x, 12; xii, 4; xv, 2 ; xvi; xviii, 13, 13; xxi, 10.

228 Man and His Divine Father
same schedule of ideas as Daniel. The first chapter
of The Epistle To The Colossians in ideas and phrases
is the apocalyptical system applied to Jesus, as "Son
of God," "Firstborn of all creation," "Image of In
visible God," "Creator," "Bond of all things," "The
Head," "The Beginning," and "The Mystery of
God." Finally, in surveying the New Testament's theory
of inspiration, and its body of revelation, we come to
St. John's the book called The Apocalypse or The Reve-
Apocaiypse. lation. This book has exercised an im
measurable influence on Christianity. It has been
regarded as the chief revelation of the character of
the invisible world, and the chief prophecy of events
purposed by God. More than all other books, it has
created the Christian conceptions of heaven and hell,
and of another advent, or presence, of Christ. More
than all other books it has divided Christians into
peculiar sects. More than all other books it has been
regarded as descriptive of the actual facts of God, and
heaven, and the spirits. And yet, all scholars are
substantially agreed that it is a book of profound
mystery, for which no satisfactory key or solution has
ever been found.
In all this mysteriousness, The Apocalypse, more
than all other books, gives us occasion to note how
slight misconceptions, trivial prejudices, and neglect
of opportunities, may obscure or veil the grandest
truth, and affect for ages the history of mankind.
The Christian world scorned and buried the Jewish
literature. That was a fearful crime. It assumed
that The Revelation stood apart and solitary, as St.
John's revelation of divine truths. That was a fearful

Philosophy in the New Testament 229
blunder, for the book professes to be Jesus' Apoca
lypse, or revelation, of the divine truths.
The Apocalypse is the masterpiece of theology, and
of revelation, and of composition. It is the most
artistic of all compositions. It is the book that, for
perfect rhetoric, for superhuman conceptions, and for
skilful construction, stands unique, in exalted gran
deur, and that, for mysteriousness blended with an
assurance of truthfulness and wisdom, has no like.
And yet, in a sense, it is a simple book; for the
keys to its construction and meaning lie at hand, and
are largely in the book itself.
The Apocalypse contains, in its second and third
chapters, a plain guide to its plan of structure, although
the author probably neither designed it for The
such, nor supposed that a key was neces- letters are a
sary. These two chapters are seven letters ey'
to seven so-called "Churches." In substance, each
of them is made up of ideas, phrases, or figures, drawn
from some other part of the book ; and so each one
serves to give a new turn, color, or application, to a
certain part of the book; and each one serves as a
section-marker, indicating that the part of the book
to which it corresponds is a distinct section.
With this clue, it becomes evident that the body of
the book is made of seven sections, to which the seven letters
correspond in reverse order. Each of the letters also
contains ideas and phrases out of the first chapter;
and that chapter is made up of conceptions and fig
ures out of the old apocalyptical literature and system.
With this light, it becomes evident that the seven sec
tions are identical in general character, and that each
one is a statement of the old apocalyptical system.

230 Man and His Divine Father
The Apocalypse is, with these lights, found to be a
seven-fold repetition of the apocalyptical system.
Without some small parts at the end, and the first
three chapters, it would not differ essentially from
Daniel and Enoch, and books of Philo ; but these few
verses and the three chapters convert the whole to a
Christian book and a glorification of Jesus.
The Apocalypse is a thoughtfully planned, and care
fully constructed book. Its rhetoric is new, chaste,
beautiful, and above all criticism. By the seven-fold
repetition, the author has been able to vary the promi
nence and emphasis of different principles of the
apocalyptical system, and to throw different lights
and colors on the relation of Jesus to that system.
The first three chapters and the closing verses are in
fact the supreme elements of the book as Christian.
The rest is, chiefly, rhetorical and imaginative drapery
of a familiar Jewish philosophical theology; the pre
tension of visions and voices being, like the whole
book, allegorical, and the pretension of prophetic
forecasts being caused chiefly by the fact that the
author has set the point of view, for himself and the
readers, back in the eternity before creation.
About forty of the most remarkable phrases and
figures had already been familiar in the book of Enoch.
These are as follows: The Judgment, Enoch i, 9; x, 12.
Lions and horses from the east, Rev. ix, 14; Enoch lvi,3. The
blood of The Paraklete, Rev. v, 9; xii, 11; Enoch xlvii, 4;
xlviii,3. The abyss, Rev. ix, 11 ; Enoch xviii, 11, etc. The title
"King of Kings," Rev. xix, 16; Enoch Ixiii, 2, 7 ; Ixxxiv, 2. The
Son of Man on God's throne, Rev, iii, 21 ; vii, 13, 17 ; Enoch Iv, 4;
lxi, 8; lxii,2,3. Denying Messiah's name, Rev. iii, 8; xi,i8;
Enoch xlviii, 10. The prayers of the dead for justice, Rev. vi,
9, etc.; Enoch xi, etc. The sword before the face of the Son of
Man, Rev. ii, 13; xix, 13 ; Enoch, Ixii, 2; Ixiii, 11. The secret
name, Rev. ii, 17 ; iii, 12; Enoch lxix, 14. The name "First and

I

Philosophy in the New Testament 23 1
Last," Rev. ii, 8, etc.; Enoch Ix, ii. Eating and dwelling with
the Son of Man, Rev. ii, 7 ; iii, 20; Enoch Ixii, 8, 14; Ixxi, 17.
Overcoming (conquering), Rev. ii, 7, 11, 17, 26; iii, 3, 12, 21 ;
Enoch I, 2. A new heaven, Rev. xxi, I ; Enoch xci, 16. A
volcanic hell, Rev. xix, 20; Enoch x, 13 ; xc, 23, etc. A cessa
tion of darkness, Rev. xxii, 3; Enoch lviii,3. The book of life,
Rev. iii, 3; xiii, 8, etc.; Enoch xlvii, 3 ; cviii, 13. The Chosen
Ones, Rev. xvii, 14; Enoch x xxviii, 2, 4, etc. Saints on thrones,
Rev. iii, 21 ; v, 10; Enoch cviii, 12. The Son of Man's White
hair, Rev. i, 14; Enoch cvi, 2. The Son of Man's flaming eyes,
Rev. i, 14; xix, 12; Enoch cvi, 2. Prayers of the wicked to
natural objects, Rev. vi., 13 ; Enoch Ixxx, 1. Horse's breast
deep in blood, Rev. xiv, 20; Enoch 0,3. Cherubim (see page
141, Rev. iv, 7, 8; Enoch xiv, 11 ; xx, 7. Angels gathering souls
01 the judgment, Rev. xiv, 18 ; xix, 17 ; Enoch, c, 4. The tree
of life, Rev. ii, 7 ; xxii, 2; Enoch xxv, 4,3, 6. Water of life, Rev.
xxii, 1; Enoch xvii, 4. Paradise, Rev. ii, 7 ; xxii, 2; Enoch
xx, 7 ; Ix, 23, etc. Shame of rich sinners, Rev. iii, 17 ; vi, 13 ;
Enoch Ixiii, 10. The root, rod, or plant of God, Rev. v,3 ; xxii,
16; Enoch xciii, 10. The moon changed, Rev. vi, 12 ; Enoch
Ixxx, 4. Sending out spirits, Rev. vii, viii, xii, 7 ; Enoch often.
A star fallen, as an angel becoming a king of sin, Rev. ix, 1, 11 ;
Enoch xviii, 13 ; Ixxxvi, I, etc. Angels in prison, Rev. xix,
20; xx, 17; Enoch x, 13 ; xxii, 4, etc. Sheol and Hell giving
up the dead, Rev. xx, 13 ; Enoch li, I. The Word of God, Rev.
i, 2 ; xix, 13 ; Enoch xiv, 14. The serpent, Rev. xii, 9 ; xx, I ;
Enoch xx, 7. The Lord God of the spirits, Rev. xxii, 6 ; Enoch's
Third Section.
By the first three chapters, St. John, rhetorically
and imaginatively, erects the figure of Jesus in the
position and characters occupied by "The Word of
God" in the old apocalyptical system. These chap
ters are St. John's declaration of the Christian faith.
They are the expression of his adoration, his love, and
his enthusiasm for his Lord.
We now make a very brief and condensed analysis
of The Apocalypse.
Chapter i. First is made a declaration that the
substance of the book is Jesus Christ's Apocalypse
(uncovering) of great truths.
Verses 4 to 18 are a declaration that Jesus Christ is
the Person of The Word of God who holds the central

232 Man and His Divine Father
place in the apocalyptical system. Almost every
phrase by which Jesus is described is a common one
in Daniel, Enoch, or Philo's books. The words throne,
witness, clouds, glory, mourn, book, mystery, Son of Man,
white hair, flaming eyes, shining face, sword, and mouth,
are common in Enoch. The phrases ''''First born,"
He that loveth us (see page 170), Priest, Lord God,
Father of the Word, "The Son of Man in the midst of
the seven golden candlesticks," "The Living One,"
are common in Philo. The words ' ' The Anointed One, ' '
kingdom, book, dominion, clouds, tribes, Son of Man,
white hair, are features in Daniel.
In verse 10, St. John may be understood to say, "I
was, in my spirit, in the sovereign (kuriake) day,"
meaning that in his spiritual conceptions he was occu
pied with the contemplation of the future Day of The
Lord. Then he immediately begins an allegorical
figure of Jesus, according to the apocalyptical system,
as The Word of God, The Divider, The Revealer, The
Beginning and End, The Bond, The Son of Man, The
Judge, and He who (before creation) was dead.
The chapter closes with an allegorical figure, by
which the sevenfold allegorical figures of the prin
ciples of the apocalyptical system, which St. John is
about to exhibit, are represented as a sevenfold Word,
personified in seven stars, which are seven lamps in
seven lampstands, and are a figure of seven spirits of
God, or angels. The reader must compare this with
Philo's words on page 149.
In verse 9, St. John seems to say that he went to
Patmos for the purpose of communion, in his spirit,
with The Word of God, and truth as it is in Jesus.
Chapters ii, iii. The seven letters in these two

Philosophy in the New Testament 233
chapters are nominally addressed to the seven nearest
cities in Asia Minor as churches. Nothing known as
history indicates or confirms any special propriety in
the addresses to the respective churches. On the
contrary, the discriptive elements in the letters are
features derived from the respective sections to which
the letters correspond, and from apocalyptical ele
ments in Chapter i. Consequently many are repeated
from two to six times.
Each letter is nominally dictated for, not to, an
angel (or spirit) : each is a call to repentance and to a
conquest; and each has a promise which is derived
from the closing words of its correspondent sec
tion. The seven letters are thus made to serve, not only
as St. John's adaptation of the apocalyptical schedule
to Jesus, but as an adaptation of the book to the souls
of all men, exhorting them to the third and ninth
apocalyptical principles (see page 150), viz., repent
ance, obedience, and conquest. All this, again, is
common in the apocalyptical literature; repentance
being a constant demand of Philo, and conquer being
a common word in Enoch.
The First Section is Chapters iv to viii 1. First, in
Chapter iv are allegorical figures of the first apoca
lyptical principle. The Creator is conceived as in the
midst of symbols of his power and glory, physical,
spiritual, and heavenly. Angels, cherubim, and eld
ers worship him. The descriptions of the throne are
much like those in Daniel and Enoch. The Spirit of
God is figured as Seven Spirits (iv, 3) and these (v, 6)
are the eyes of The Word, The Son of God.
Chapter iv closes by figures representing and sug-

234 Man and His Divine Father
gesting the apocalyptical conception that the will and
decrees of God are from eternity.
Chapter v carries the view to the next principle of
the apocalyptical system (see page 150). The eternal
purposes of God are mysteries in a book, as in Daniel.
Then (v, J to 14), in rhetorical figures new and
striking, yet not differing essentially in idea from
those of Enoch and Daniel, the second principle of
the apocalyptical system is introduced, viz., the Para
klete Lamb, slain before the foundation of the world;
for to this principle, rather than to the cruc'fixion,
verses 6, 9, and 12 must refer.
Chapters vi, vii, figure the decrees of God as seven
sealed books. These are successively opened, but
represent seven phases of divine purposes, and not
seven successive events. The seven phases repesented
by the seals are the apocalyptical ideas from the
eighth to the fourteenth. The first four seals figure
the forms of wickedness as beasts, which are horses
and riders. The figures differ from Daniel's, but the
ideas are the same.
Chapter vi, g to 11, exhibits the eighth apocalyptical
principle (see page 151), figuring the deceased saints as
near to God and his sanctuary, clothed in white and
resting. The prayer of the saints for divine justice
on sinners is a marked feature in Enoch. It was an
idea derived in part from Gen. iv, 10, and "The voice
of Abel's blood," of which Philo says much. The
opening of the fourth seal had figured (v, 8) the intro
duction of death and the grave (hades). These phrases
suggest here Cain, who, in subsequent sections, is
made a symbol of that wickedness which is figured by
the fourth seal and the fifth apocalyptical principle.

Philosophy in the New Testament 235
Chapter vi, 12 to 17, figures the ninth, tenth, and
eleventh apocalyptical principles, the conflicts of sin
and righteousness, continuing till the judgment, and
the self-condemnation of the wicked, to whom The
Paraklete Lamb is not a Saviour, but a condemnation.*
Chapter vii is an exhibition, in allegorical symbols,
of the last three principles of the apocalyptical sys
tem, viz., the approach of the judgment day, the
triumph of Christ's kingdom, and the bliss of the
saved souls in heaven.
Chapter viii, 1, by the silence which followed the
opening of the seventh seal, continues the allegorical
conception of the consummation of the plan of God.
It reminds of the Sabbath of the Creator, whose Word
was silent after six creative speakings. It uses the
number seven as the symbol of the end of time. The
silence of the Word of God, like the quotation from
Philo on page 147, seems to idicate that it had been
made a prominent feature in the apocalyptical litera
ture. At vii, ij begin the promises which indicate the
ending of the section, and which correspond to the
last of the letters to the churches.
Rev. iii, 14 to 22.
Verse 14. Christ is The
Amen (faithful one). He is
The Beginning.

13, 16. Souls lukewarm are
rejected. 17. Souls that think them
selves rich, are poor and mis
erable. Are advised to get white
garments. ?See quotations from Philo on p. 147,

Rev. vii, 12. Angels call
Christ "Amen."
vii, 18. He is "The Lamb,"
who is "The Word of God."

vi, 9, 10, 11; vn, 13, 11.
Faithful saints are rewarded.
vi, 13, 16. Consciences are
awakened. Mighty men are
humbled, and want to be cov
ered. The saints wear white.

236

Man and His Divine Father

18. Souls are advised to
try to see.
19. "As many as I love I
reprove and chasten."
19. Repentance enjoined.

20. "I stand at the door
and knock." "I will come to
him."

20. "I will sup with him,
and he with me."
21. "I will give to him to
sit with me on my throne, as I
sat with my Father on his
throne."

21. "I also conquered."

vi, 13. The wicked do not
want to see The Lamb.
vi, 9, 11; vii, 14. The re
deemed pass through tribula
tion. vii, 14. The redeemed wash
their robes in the blood of The
Lamb. vii, 13. "They serve him in
his temple."
vii, 17. "The Lamb shall
guide them."
vii, 16, 17. "The Lamb shall
feed them."
vii, 13, 17 (v, 6, 13). The
Lamb's throne is seen, and the
redeemed are near it. "He that
sitteth on the throne shall
spread his tent over them."
v,3. "The lion of Judah
has conquered."

The Second Section is Chapters viii, 1 to xi.
Chapter viii reiterates, in new figures, the first few
apocalyptical principles. It recommences with the
view of The Creator in heaven, at the beginning
of all things; but with the future history of the
world fore-known and decreed. The seven angels
who, as in v, 6, symbolise God's Spirit, are con
ceived as introducing seven views of seven phases
of the divine facts and principles, by sounding
seven trumpets. The first four trumpets introduce
views of the enormity of sin and its effect. The
consequent miseries are represented by figurative con
vulsions of Nature.
Chapter ix continues the series of principles. The
Causer of wickedness is represented, as in Enoch, as
a fallen star. As in Enoch, he has been shut up in an

Philosophy in the New Testament 237
abyss of fire. His work is figured as unimaginable
beasts, combining the powers of horses, scorpions,
locusts, lions, and men. He is an angel, and his
name is Abaddon, a. name which means both abyss and
destruction, and is a common word in the Syriac New
Testament and in Enoch.
The last half of the chapter repeats, in new figures,
the fifth apocalyptical principle (see page 151), the
war of sin and righteousness. The wickedness of men
is figured in forms of violence; and the sixth principle
(sins by speech) is symbolized by saying, "With their
mouths do they hurt, casting out fire and brimstone."
They lead men to worship of devils, and to idolatry
and great wickedness.*
Chapter x figures the decreed purposes of God, as
having come to a consummation. The sealing of the
mystery (verse 4) is like Enoch's representation of it as
a mystery, about which angels vainly inquired. A
scriptural basis of this conception is Ezek. ii, 10; iii,
r, 2, 3.
The final principles of the apocalyptical system are
figured in Chapter xi. The bliss and safety of the
saints are figured as a temple and a city. The pres
ence of Messiah is figured by forty-two months, and
twelve hundred and sixty days, and three days and a
half, which are three symbols of half-seven. (See
page 148.)
The presence of The Word of God as a Witness is
symbolized as two trees, which yet have mouths.
*Philo also figures wickedness as horses and riders. The
horses are four passions, and the rider is the human mind. He
derives it partly from Gen. xlix, 17, and Ex. xv, 1. He says
they are thrown into a bottomless pit. Allegories of The Sacred
Laws, ii, 25.

238

Man and His Divine Father

The Apostle has combined here many apocalyptical
figures. He has brought two olive trees, which yet
are lampstands from Zechariah iv, 3, 11-14. It
may be what Daniel ix, 27, expresses in the phrases
"In the midst of the week," and "Cause the oblation
and sacrifice to cease."
The ideas that men are fighting against God, and
that The Advocate Word stands in the midst, as Judge,
Witness and Divider, rejected by man, but honored
in heaven, and coming again at the Judgment, are
what is vividly figured in verses 3 to 12.
Since Zee. iv, 6 explains the lampstand-witness,
by saying "Not by might, nor by power, but by
my Spirit, saith The Lord of Hosts," and since
St. John (Rev. v, 6) figures God's Spirit as Eyes
of The Lamb, and is preparing the way for his
great declaration, "The testimony of Jesus is the
spirit of prophecy" (Rev. xix, 10), it seems possible
that the whole figure is an expression of the same
ideas that Jesus expressed (John xiv, xv, xvi) in
the promise of two Parakletes, who are Himself and
The Spirit.
At verse 13 the last three of the apocalyptical prin
ciples are figured. The set time of judgment has
arrived: the wicked are overwhelmed, and saints are
blessed forever. Here occur the figures and phrases
which indicate the end of the section, and correspond
to the sixth letter to the churches.

Chapter iii.
7. Christ has David's key.
8. "I have set an open door."
8. Thou didst keep my word.

Chapter viii to xi.
xi, 1, 19. The temple is open.
xi, 18. Faithful witnesses are
rewarded.

Philosophy in the New Testament 239

8. 'Thou hast a little power
from God."
9. False Jews are condemned.
9. False Jews are Satan's
congregation.
9. "I will make them worship
before thy feet."
10. 'The hour of trial."
11. "I come swiftly."
12. "I will make him a pillar
in the temple."
12. "I will write upon him the
name of my God, . . .
and my new name."*

xi, 17. "The Lord has assumed
his great power (in his peo
ple) and has reigned. "

xi,

8. Jerusalem
with Sodom.

is classed

fallen angel is a

xi, 7. The
king.
xi, 18. "The time came to re
ward the saints."
xi, 18. "The time of the dead
to be judged."

xi, 13. "The kinj
come our Lon

;domi's."

is be-

xi, 1. "Measure the temple
and the worshippers."
xi, 19. "The ark was seen."
The ark contained the
stones inscribed with the
law and the name Jehovah.

The Third Section is Chapters xii, xiii, xiv.
The first principles of the apocalyptical system are
displayed in Chapter xii. The scene is again in
heaven before creation; The creating power or the
Spirit of God is represented as a woman arrayed with
the sun and the constellations of the Zodiac. This
is concordant with Gen. i, 2, where, in the Hebrew,
the word moved is feminine, although the noun spirit,
with which it should agree, is neuter. The eternal
decrees are figured as the pangs and expectations of a
woman. The rebellion in heaven, before creation, is
figured as acts of a dragon having, like the beast in
*The secret name is a feature of the apocalyptical system.
A quotation from Enoch is given on page 227. Philo also has
much to say of it. E. G. "The third law is about that name
which has not yet reached his creatures." (On Who Is Heir of
Divine Things, ch. xxxv.) See also On The Change of Scrip
ture Names, ch. ii.

240 Man and His Divine Father
Daniel, seven heads and ten horns, which are explained
on page 156.
The Son of Man in eternity, and his appointed king
dom, are figured as the male child of the woman.
The idea of a Paraklete, as in Enoch (see page 153),
is figured as a carrying of The Son of Man to God's
throne. The principle that the Son of Man was the
Lamb slain before creation is figured in xii, 11, where,
in anticipation, the saints (as yet unborn) are said to
conquer "Because of the blood of The Lamb." It is
also referred to in xiii, 8.
The presence of the Dividing Word of God is again
figured in the symbolical half -seven, which in xii, 6 is
twelve hundred and sixty days (forty-two Jewish
months), and in xii, 14, is three times and a half.
These half-sevens seem to figure either the presence
of Christ in heaven before creation, or else the half of
earthly time before the birth of Jesus.
The war in heaven, and Michael as God's warrior
(xii, 7), are common ideas in Enoch.
The last verse of Chapter xii presents the fourth
apocalyptical principle, viz., Satan's incitation of men
to wickedness. The fifth and sixth apocalyptical principles are the
substance of Chapter xiii (see page 151). Again the
wickedness of men is figured as a beast having seven
heads and ten horns, as in Dan. vii, but the three beasts
(see page 156) of Daniel are all combined in one by
St. John.
The symbolical meaning of this beast is indicated
by St. John in several ways. He says that the let
ters of its name make the number 666, at the same
time that they make the name of a man, and the name

Philosophy in the New Testament 241
of a harmful living creature. The shortest way of
writing 666 in Greek letters in a word is xaiev> and
this is the exact reproduction in Greek letters of the
Hebrew name Cain. The next shortest word making
the number 666 is a^tSva (achidnd), which is the Asi
atic Greek form of the word l%iSva. (echidna), which
is the Greek word for viper, which is the word which
Jesus and The Baptist used for the symbol of wicked
ness. The symbolical meaning of the beast, and its
identity with the symbolism in the name Cain, is also
indicated in xiii, 3, 12, 14, where the beast is said to
receive a deadly wound and yet live. This is a com
mon matter in Philo's books. Philo repeatedly,* and
at great length, presents Cain as a symbol 't of sin, and
of vain opinion, speaks of him as a philosophical leader
in sin, says much about his incurring death, but being
spared, calls his life a living, perpetual, death; compares
him to the multiform monster Scylla and to one who
has been turned into the nature of a beast; and com
ments on the mark put on Cain, which he regards as
a symbol that sin is a living death.
The sixth apocalyptical principle is presented in
xiii, 11 to 17, in the figure of a second beast, which
joins the first in serving Satan, pretends to perform
miracles, and pesuades people to sin and to receive
Cain's mark. In the next sections (xvi, 13; xix, 20)
this beast is called the Pseudo Prophet, and in the
corresponding letter he is called Balaam. The pecu-
*On Cain and His Birth, 17 to 20 ; Sacrifices of Abel and
Cain, 1,2,13; The Worse Against The Better, 14, 46; On
Cain's Posterity, 11 ; Questions and Solutions, i, 75, 76.
f'Cain, the symbol of wickedness, will not die." On Fugi
tives, 12.

242 Man and His Divine Father
liar words of xiii, 10 show that St. John here has in
mind Balaam as a symbol of false religion producing
gross wickedness ending in the destruction of the sin
ner. These say, "If any man is for captivity, into
captivity he goes. If any man shall kill with the
sword, with the sword must he be killed."
The story of Balaam, as told in Numbers, xxii,
xxiii, xxxi, 8; Joshua xiii, 22, was held by the Jews
as of great importance and significance. Balaam
became a typical name for false religion that leads to
gross sin and ruin ; and the name was abhorred.
At the Christian era a large number of perverting
philosophers held that the doctrines of the Jews were
the opposite of the truth, that Jehovah was an en
slaver of men, and Satan was their deliverer, that
Adam in sinning attained moral character, and that
Cain should be honored. The holders of these doc
trines were called Cainites and Balaamites. The
name Balaam (or Bilgham) means either "Vain Peo
ple," or "Ruinous People." In the latter sense it is
nearly the same as the Greek word Nikolaos, and so
the name Nikolaitan became synonymous with Balaam-
ito. In the Hebrew ideas, Cainites and Balaamites,
or Nikolaitans, were joined together, and both Cain
and Balaam were regarded as types of false philoso
phies joined to gross sin.
All of this is fully shown by Philo. E. G. The
conception that Cain was a philosopher he shows in
such words as these, "You philosophers say you have
been admirably instructed by your guide and teacher
Cain, who advised you to honor the nearest forces, in
preference to The Cause, who was remote." * "Cain
*On Cain's Posterity, xi.

Philosophy in the New Testament 243
is a symbol of opinion which refers all things to the
mind."f The habit of associating Cain and Balaam
as similar characters, Philo shows in many para
graphs, J E. G. "Balaam, a symbol of a Vain Crowd
(bilg-gam) of contradictory opinions, * * * Every
self-lover, by surname Cain, etc." Here he also calls
Balaam's sophistries "Base coinage. " || Referring to
Ex. xxi, 14, Philo says, "If any one attacks his
neighbors, wishing to slay them by treachery, thou
shalt arrest him to put him to death." In the same
connection he says, "The soothsayer Balaam perished
amid the heaps of the wounded because he tried to put
the mark of the soothsayer's sophistries on the divinely
inspired prophesies." §
The last principles of the apocalyptical system are
repeated in Chapter xiv. The Word of God, as
Paraklete Lamb, is also seen as Judge and as Distrib
uter of blessings.
Comparing this third section, with the fifth letter
to a church, we find the correspondence as following:

Chapter iii, I to 6.
i. The speaker has the
seven spirits of God.
i. 'Thou hast a name that
thou livest, and art dead."
2. "Be watchful."
3. Strengthen the things
that are ready to perish.
| Sacrifices of Cain and Abel, i.
%On The Worse Against The Better, ch. xxi. See also Sac
rifices of Cain and Abel, xii; On Cherubim, x ; On Abraham's
Migration, xx.
\On The Confusion Of Tongues, xxxi.
%On The Changes Of Scripture Names, xxxvii.

Chapters xii to xiv.
xiv, 6, 8, 9, 13, 13, 17, 18.
Seven spirits are sent out.
xiii, 3, 14,13. Wickedness
is a living death, like Cain's
life. xiii, 4, 7, 8. The beasts
conquer many.
xiii, 3, 4, 12. Many accept
a living death.

244

Man and His Divine Father

3. "I have found no works
of thine perfect before my
God." 3. "Remember how thou
hast received, and didst hear,
and keep it."
4. "I will come as a thief."

4. "Thou hast a few names
which did not defile their gar
ments. They are worthy."
4. "They shall walk with
me in white."
3. He that conquers shall
be arrayed in white.
3. "I will in no wise blot
his name out of the book of
life." 3. "I will confess his name
before my Father, and before
his angels."

xiv, 13. The works of those
that die in the Lord follow them.

xii, 11. Saints conquer be
cause of the word of their tes
timony. xiv, 1, 2. "The hour of his
judgment is come."
18. "The grapes of the
earth are ripe."
xiv, 4, 3. "These were not
defiled. They are without
blemish." xiv, 1. The 144,000 are in
white. (See vii, 9.)

xiii, 8. Some names are
not in the book of life of The
Lamb. xiv, 4. "These follow the
Lamb. These were purchased
for firstfruits unto God, and
unto the Lamb."

The Fourth Section is Chapters xv to xix, 13.
In this section, St. John introduces the first prin
ciples only by songs of praise, and then exhibits all
the others by drawing his conceptions, and many of
his phrases of this section and of the fifth, from a
selected section of Isaiah, which is Chapters xi to
xiv. He recalls the figures of the beast and the
pseudo-prophet, and fits them into his new descriptions.
The section begins (xv, 2) with a figure and words
drawn from Ex. xv, where the children of Israel are
represented as gathered on the shore of the Red Sea,
and singing "The Song of Moses." This reference
to Ex. xv is, however, part of his use of Isaiah; for
Is. xii quotes and uses parts of Ex. xv; and these

Philosophy in the New Testament 245
three sections of Exodus, Isaiah, and The Apocalypsg
are closely alike in ideas and style. The pure waters
seem to be a common feature in Ex. xv, 23; Is. xii, 3,
and Ps. xxiii, 2, 3.
"The Song of Moses" celebrates the overthrow of
hostile horsemen. St. John adapts it to the victory
of the saints over the beasts. He also says that they
sing "The Song of The Lamb." This we may be
sure is Ps. xxiii. We learn this from Philo, who re
peatedly mentions these two psalms * together as con
nected. He represents that the horses and riders are
appetites and passions; mentions God's Word as the
Saviour, and conceives the twenty-third psalm to be
an utterance of The Lamb before creation.
By a few words in verses throughout Chapter xv,
St. John suggests the first apocalyptical principles, by
mentioning heaven, God's works and ways, his king
ship over the ages, his purposes, and the delay in
opening the temple.
The eighth apocalyptical principle, viz., the state
and prayer of the blessed dead, is presented in xv, 3, 4,
and again in xvi, 6.
The ninth, tenth, and eleventh apocalyptical prin
ciples, the contests of God and his people with wicked
men, are the subjects of Chapters xvi, xvii.
From Daniel ix is drawn a figure of God (by the
seven spirits) pouring wrath upon the wicked. The
spirits are connected with "The Word of God" by
issuing from The Tabernacle (xv, 3) where was .the
*On The Allegories Of The Sacred Laws, ii, 23 ; On Dreams,
i, 41, 42; On Noah's Plantation, 12 to 24; On The World, 7;
On Cain's Posterity, 43; On Drunkenness, 29; On Seeking In-
struction, 29.

246 Man and His Divine Father
seven branched lampstand, and by mention of "A
great voice" (xvi, 1).
The apocalyptical doctrine that sin is a living death
is a feature of several sections of The Apocalypse (vi,
16; ix, 6; xiii, 3, etc.). Here it is suggested in xvi,
p, and again in xvii, 8, 11.
The symbolical exhibition of the nature of intel
lectual irreligion (the sixth apocalyptical principle) is
completed in xvi, 13, 14, by the figure of three unclean
frog-like spirits issuing from the mouths of the dragon,
the beast and the false prophet (the second beast).
The latter apocalyptical principles, the conflicts of
God and good men with wicked men, and the defeat
of the wicked, and the approach of the day of judg
ment, are symbolized in xvi, 14, 13, by a figure from
Judges iv, 6; v, 10; Josh, xii, 21 ; II. Chron. xxxv,
24, 23; Zech. xii, 11, 12, where is described an over
throw of thirty-two kings, and again the death of
Josiah, King of Israel, both of which occasioned
famous wailings in the Valley of Mageddon, on the
edge of Jezreel. Here St. John uses this name and
history to symbolize the unavailing assaults of sinners
on God's plans.
Chapters xvii, xviii, are additional figures of the lat
ter apocalyptical principles, the efforts and the defeat
of wickedness. Here St. John draws his figures
largely from the general ideas of Is. xiii, xiv, where
Babylon is made a symbol of gross and seductive
wickedness. Yet the figures used here are chiefly
common apocalyptical ones.
The seductive wickedness is also figured as a wan
ton woman, riding a scarlet beast, that has seven
heads and ten horns. This seems to be the same

Philosophy in the New Testament 247
symbolism as that of the beasts in Daniel (see page
156), or the beast is one of the "Images of the beast"
that are spoken of in Rev. xiii, 14, 13.
St. John uses very mysterious language in xvii, 8,
p, 11, 12. "The beast that thou sawest was, and is
not, and is about to come up out of the abyss (abad-
don), and to go into perdition (abaddon) (see page 237)
* * * The heads are seven kings ; five are fallen ; one
is; the other is not yet come * * * And the beast
that was and is not is himself an eighth, and is of the
seven, and he goeth into perdition." All this is some
thing that is common in the apocalyptical ideas and
symbols. Philo says,* "As our soul consists of eight
portions, being divided into the rational and irrational
individuality, and as this last is divided into seven
parts, viz., five senses, speech and sexuality, so these
seven parts are among the causes of wickedness,
wherefore they fall under the judgment. But death
of the mind is its wickedness. Whoever, therefore,
slays the mind, mingling folly in.it, will dissolve (or
paralyze) also the seven irrational parts."
In another place Philo says almost the same, but
instead of saying "Slays the mind," he says, "If any
one slays the eighth, that is to say Cain, the ruler of
them all, he will paralyze (or dissolve) all the seven." f
The peculiar phrases of xvii, 8, 11 are the allegori
cal figures of sin as a living death (see page 241).
Chapter xix closes the section at verse 15. It
exhibits the conflict with sin as continuing till the
judgment day. The idea of the end as a marriage of
The Lamb may be derived from Is. xlix, 18; liv, 3;
?Questions and Solutions, i, 75.
\On The Worse Against The Better, 46.

248 Man and His Divine Father
lxi, 10; lxii,3; or from Ps. xxiii, 3, "Thou preparest
a table before me."
Verses 10 and n figure the presence of The Word
of God as The Witness, The Faithful and True.
While this is closely in the lines of the apocalyptical
system, it is here a new version of Is. xi, 2 to 3. The
conception that he wars and destroys (verse 11) is also
an epitome of Is, xi, 4, etc.
The idea that the eyes of The Word are as flames
(verse 13) is one that Enoch also exhibits. The idea
is that the eyes search the darkness, and illuminate
souls. These words are part of a long and most inter
esting part of the apocalyptical literature.
Gen. i, 2 brought forward the ideas that God's
Word is Light, and is the Divider of. light. It also
says that The Word breathed into Adam a breath
(nishmdh, spirit) which made him a soul. Later the
apocalyptical writers made much use of the idea that
the nishmdh was an illumination and a continual pres
ence of The Word, as a Paraklete and a wisdom.
They connected this with Gen. xv, g to 17, which say,
"When it was dark, a smoking furnace and a flaming
torch passed between the pieces of Abraham's sacri
fices." About this Philo says, "The divisions (of Abra
ham's sacrifices) became six, so that The Word which
divided them made up the number seven. And some
thing like this seems to be exhibited in the matter of
the sacred candlestick * * * because the number six
is divided into two triads by The Word, which itself
makes the seventh, and is placed in the midst of
them." *
*Who Is Heir Of Divine Things? ch. 43. See p. 149.

Philosophy in the New Testament 249
These ideas further, in Philo's books, became de
scriptions of The Word of God as the Divider of light,
and as "The Conviction" (Elenchos) who aroused and
enlightened the consciences of men,* and who is alle-
gorically like a sharp sword issuing from a mouth.
These ideas passed into the canonical Scriptures in
Prov. xx, 27, where it is said "A flame (or lamp) of
Jehovah is the nishmdh of a man, searching all the
innermost parts of the body.
In the book of Enoch this became a description of
The Son of Man as having eyes like a flame (Enoch cvi,
2) and a sword before his face (Enoch Ixii, 2; Ixiii, 11).
Finally these ideas are used by St. John, who says
in Rev. i, 12, "I saw in the midst of the candlesticks
one like The Son of Man, * * * and his eyes were
like a flame of fire." In using Is. xi, 2 to 3, he finds
there the words, "The spirit of Jehovah shall rest
upon him, the spirit of wisdom and understanding.
* * * With righteousness shall he judge the poor, and
reprove with equity. * * * And righteousness shall
be the girdle of his loins, and faithfulness the girdle
of his reins." This St. John brings into this fourth
section of The Apocalypse, and in xix, 10 to 13, he
blends it with Is. xi 2 to 3, and describes The Word of
God as having flaming eyes, and a sword before his
mouth; and describes him as "The Faithful and
True"; and says, "The testimony of Jesus is the
spirit of prophecy."
The phrases of xix, 13 are an expression of almost
all of the apocalyptical system; but they are also de
rived from Is. xi to xiv. "A rod of iron" is "The rod
of his mouth" (Is. xi, 4).
*Who Is Heir Of Divine Things? ch. 26.

250

Man and His Divine Father

In xix, 1 to 13 occur the phrases corresponding
with the fourth letter, as follows :

Rev. ii.
18. The Son of God has
flaming eyes.
23. I will give according
to your deeds.

20, 23. A pseudo-prophet
ess is denounced.
23. "I will kill her child
ren." 23. "I am he who searches
reins and hearts."
24. Some know not (or do
not approve) Satan's darkness.
24. "I cast on you no other
burden."

23. "Hold till I come."
26, 27. "He shall rule them
with a rod of iron ... as I also
received from my Father."
28. "I will give him the
morning star."

Rev. xix.
12. The Faithful and True
has flaming eyes.
7, 8. The Bride is in fine
linen. The fine linen is the
righteous deeds of the saints.
2,3. A seductive woman,
called Babylon, is judged.
Is. xiii, 16; xiv, 21, 22
make the same idea.

2. The woman who serves
Satan corrupts the world.
Ex. xv, 23, 26. "I will put
none of the plagues upon thee
which I have put upon the
Egyptians." 7. The marriage is coming.
13. "He shall rule them
with a rod of iron."

See below.

Rev. xxii, 16, says "I am the root and offspring of David, the
bright, the morning star." This sends us directly to Is. xi, 1.
Then that section of Isaiah proceeds to say (xi, 12 ; xiii, 2),
"The Lord will set up an ensign." It goes on to say of Babylon
(xiv, 12), "How art thou fallen from heaven, O day star, Son of
the morning." The promise is that the saints will have glory and
leadership greater than Babylon's.
In such sentences St. John is teaching us how to
read the book of Isaiah, and indicating that Isaiah is
the source of much of the apocalyptical system.
Isaiah, from Chapter xi to the end, is of the char
acter of a commentary, a paraphrase, and an enlarge
ment of Chapters xi to xiv. E. G., Ixiii (which may

Philosophy in the New Testament 251
have suggested, in Rev. xix, 13, the figure of gar
ments dipped in blood) hints, in verse 11, at some
recognized connection between Ex. xv and Ps. xxiii;
for it says, "Where is he that brought them up out
of the sea with the shepherd of his flock?"
Every element of the apocalyptical system is seen
repeatedly in the last twenty-seven chapters of Isaiah ;
whether it be the recognition of the Creator (xliii, 1)
or "The Word" and the decrees (xl, 10; Iv, 11), or
the "Son of Man" before creation (Ixvi, 7), or the
preordained church (Ixvi, 8, g), or "The Anointed
One" (xiv, 1), etc.
The Fifth Section is Chapter xix, 16 to 21.
This section, on a first reading, may appear to be
only a continuation of the consummation spectacles
and promises that conclude the fourth section. But
St. John has indicated by the third letter that (in con
nection with Chapters xv to xix) it is a distinct section.
In fact it is as rich as the others in the light which it
throws on the sources, methods, and spirit of the
apocalyptical system.
Like the preceding section and its correspondent
letter, this one is based on the conceptions and
phrases of Is. xi to xiv and Ex. xv, with suggestions
from later chapters of Isaiah.
In verses 11, 12, and 16, the names of The Word
of God, ' ' King of Kings, and Lord of Lords, ' ' although
primarily derived from Dent, x, 17, are common to the
apocalyptical system, and are used by the book of
Enoch. Philo also speaks often of a great and mys
terious name of God. Since the last half of Isaiah is
such a repository of the apocalyptical system, the
"Name which no one knoweth but he himself" (Rev.

252 Man and His Divine Father
xix, 12) may be perhaps found there, where the com
mon name is "Lord of Hosts"; and where it is said,
"I am Jehovah thy God, the Holy One of Israel, thy
Saviour" (xliii, 3 and often), and "The God of the
whole earth shall he be named" (liv, 3). Here, how
ever, St. John may be following the lead of Is. xii, 4,
which says "Call upon his name! Make mention that
his name is exalted"; which again is associated with
Ex. xv, 3, which says, "Jehovah is his name."
In verse 17, St. John presents an angel standing in
the sun, calling on carrion birds to feast on slaught
ered kings and mighty men. This is primarily in line
with Is. xiii, where the heavens, and stars, and con
stellations, and the sun and moon are figured as dis
turbed by sin, which ends in a great destruction of the
wicked, over whom wild beasts revel, and whom
ostriches succeed. This again is in line with Ex. xv,
which is a rejoicing over the drowning of Pharaoh's
host. Probably also it is derived in part from Ezek.
xxxix, 17, etc., and is much influenced by Is. xxxiv.
In verse 20 the lake of fire and brimstone is the
common idea in Enoch, but here it seems to be sug
gested by Is. xiv, g, "Sheol from beneath is moved
for thee, to meet thee at thy coming." In verse 20
St. John resumes the common apocalyptical ideas and
figures. For the second time he calls the second
beast (of xiii, 11 to 17; xvi, 13, 14) a Pseudo-Prophet.
By this name he calls up the sixth apocalyptical prin
ciple, and joins the condemnation of false doctrine to
the condemnation of gross sin symbolized by Babylon.
In this he prepares a correspondence with the third
letter, in which the followers of the Pseudo-Prophet
are called Balaam and Nikolaitans

Philosophy in the New Testament 253
Turning now to the corresponding letter to a
church, that of Pergamun (Rev. ii, 12 to 17), a few
observations are necessary before comparing it with
the section.
This church is said to dwell "Where Satan's throne
is. " This might be said of any place, but is especially
appropriate here, because the section has described
Babylon and Kings destroyed for serving Satan, and
this is derived from Is. xi to xiv, where xiv, 13 espe
cially speaks of the boastful throne of Babylon.
The name Antipas in Rev. ii, 13, is evidently a cor
ruption of the text for autoptos. The Greek text is
declared by scholars to be uncertain. The Syriac
text, however, says "My truth was seen (In Greek
this might be autoptos), He my Witness, my Faithful
One, He that was killed among you." The corre
spondence with ch. xix shows that this was Jesus.
The saying "Was slain among you" seems to be
like St. Paul's words to the Galatians. "Before
whose eyes Jesus Christ was openly set forth crucified. "
This letter, like the one with the preceding section,
has many of its correspondences with Is. xi to xiv, and
especially with xiii, g, which says, "The day of
Jehovah cometh, cruel, with wrath, and fierce anger."
Comparing the fifth section with the third letter,
there are the following correspondences.

Chapter ii.
12. "The sharp two-edged
sword." 13. "Satan's throne."

13. "Thou didst not deny
my truth."

Chapter xxi.
21. "The sword that issued
from his mouth."
/p. Babylon's throne
claimed to be exalted above the
stars. Is. xiv, 13.
20. The Pseudo Prophet is
condemned.

254

Man and His Divine Father

13. The Witness (Christ) is
seen. 14, 13. Balaamites and
Nikolaitans are condemned.
(See page 242.)
16. "Repent, or I cpme," etc.
16. "I will make war with
the sword of my mouth."
17. "I will give of the hid
den manna." (Fiom the ark in
the sanctuary.)

17. "I will give him a clean
stone, and on the stone a new
name," . . .
17. " — which no one know-
eth but he that receiveth it."

11. The Word is 'The,
Faithful and True."
20. The Pseudo Prophet
and the beast are condemned.
13 to 20. The scenes are of
the judgment.
21. The rest were killed
with the sword which came out
of his mouth.
xv, 5. The tabernacle was
opened. xix, 18. The supper of the
Lamb is announced.
Ps. xxiii, 3. "Thou pre
parest a table before me."
The ark also contained the
stone-tables of the law, with the
name Jehovah.
xix, 16. "He is King of
Kings and Lord of Lords."

The mysteriousness and greatness of the names of
the Word of God are great and central features in the
apocalyptical system. On page 151 it has been
shown how many these names were, and how great
and important were the conceptions for which they
stood. Philo, besides mentioning other names, says,
"God's Firstborn Word, is the great Archangel of
many names. He is called The Beginning, and The
Name of God, and The Word, and Man after God's
likeness." (On The Confusion Of Tongues, ch. 38.)
The book of Enoch says that the fallen angels
asked to "See the secret name, * * * and might
tremble before that name" (Enoch lxix, 14).
The Sixth Section is Chapter xx.
This section exhibits only the consummation scenes

Philosophy in the New Testament 255
of the last struggles of wickedness, the judgment, and
the state of the dead.
It figures the immortal life as two resurrections.
The first is the life of saints with God before the
judgment. It figures it under the indefinite symbol
of a thousand years. The state is the same that is
exhibited in other figures in other sections (v, 10; vi,
g to 11 j xiv, 4; xix, 1 to 6). It is said that the
wicked "Lived not," but this can only mean that
their kind of life, like Cain's, is not to be called life.
During the thousand years, Satan is bound, as re
spects the righteous dead, but on earth is deceiving
the nations. The loosing of Satan seems to be only a
figurative statement that Satan's influence on earth
will continue till the judgment, and that then he will
contend against the bliss of the saints.
In verse 8, "Gog and Magog" is the common
Hebrew and Arabic name for the Scythians, the Sla
vonic and Tartan tribes of Asia and Europe. They
were greatly feared, and are therefore here a
good symbol of fierce and devastating wickedness.
Much is said of Gog and Magog, in Ezekiel xxxviii,
xxxix. This section is, in almost all its features, very like
Enoch's allegories in its chapters xii to xxvii, which say
that he goes into the presence of "The Majestic and
Honored One," and sees there the blessed saints. He
is sent to the spirits, who are bound in an abyss of
fire. He sees the wicked spirits also on earth waging
battle. He says, "Their bodies will be destroyed till
the day of the great judgment." He also mentions
"The Blasphemers," as Rev. xx, 10, mentions The
Pseudo Prophet.

256

Man and His Divine Father

Comparing this section with the second letter, the
correspondence is as follows:

Chapter ii.
8. Christ is "The First and
the Last."
i, 18. Names this same
name, and adds, "I have the
keys of death and Hades."
9. "I know thy tribulation
and poverty; but thou art rich."
9. Blasphemy of Satan's
congregation is mentioned.
10. "The Devil is about to
cast some of you into prison,
that ye may be tried. Ye shall
have tribulation ten days."
10. "Be faithful unto death.
I will give the crown of life."
11. "He shall not be hurt
by the second death."

Chapter xx.
1. An angel unlocks the
abyss, and relocks it.
13. Death and Hades give
up the dead.
4. Saints were beheaded
for Christ, but went to bliss.
8, 10. The Pseudo Prophet
is with Satan.
3,7. "Satan must be loosed
a little time . . . and shall de
ceive." 12. "They were judged ac
cording to their deeds."
4. Saints beheaded for
Christ reign with him.
14. "This is the second
death, the lake of fire."

The Seventh Section is Chapters xxi and xxii, 1 to 3.
In this section, art, rhetoric, and philosophy use
infinite resources to portray the consummation of the
purposes of God. The canonical Scriptures, and the
apocalyptical literature are made to contribute many
of their most significant and most cherished elements,
to show the bliss of the redeemed, and to describe him
who was The Beginning, The Alpha, and The Lamb,
as now glorying in the names End, Lord, Bridegroom,
and Omega.
From Genesis are brought the "Coming down from
God," The first light, The sun and moon ,The night,
The first heaven and the first earth, The name Lord
God, The Spirit, The Beginning, The water of life,
The paradise, The river, The tree of life, The curse,

Philosophy in the New Testament 257
and Death. And, instead of the rebellious woman of
Eden, is the Wife of Christ.
From Isaiah are brought such conceptions as Jeru
salem, The Holy City, The Temple, The Husband
and Wife, The First and the Last, Thirst, Water,
Light, Tears, The root and offspring of David, The
walls and gates of the Holy City, and The Lamb.
Enoch had already made familiar to the Jews the
phrases, The beginning and the end, Eating and dwel
ling with the Son of Man, Conquering, A new heaven,
The tree of life, A paradise, Light, The root, rod, or
plant of God, The sitter on the throne, Sheol and Hades
giving up the dead, Water of life, and The lake of fire.
The twelfth chapter of Daniel, which is itself very
much like Enoch's last chapters, had made familiar
many phrases of Rev. xxii, 1 to 3.
Comparing this seventh section with the first letter
to the churches, the correspondence is as follows:

Chapter ii.
1. ''These things saith he
that holdeth the seven stars, he
that walketh in the midst of the
seven golden lampstands."
2,3. "I know thy works,
and thy toil and patience," etc.
2. "Thou canst not bear
evil men, and didst try them
which call themselves apostles
and are not."
3. "Or I will move thy
lampstand out of its place."
6. "Thou hatest the deeds
of Nikolaitans, which I also
hate."

Chapters xxi, xxii.
xxi, 3. The tabernacle of
God is with men.
xxii, I. "The throne of
The Lamb." (See i, 13.)
xxii, 3. His servants shall
do him service.
xxi, 27. "There shall in no
wise enter into it anything un
clean, or he that maketh an
abomination and a lie."
xxi, 23. "The Lamb is the
lamp." (Compare i, 13, 16, 20,
and see page 249.)
xxi, 8. "For the abomin
able, and murderers, and for
nicators, and sorcerers, and
idolators, and all liars, their
part shall be," etc.

258

Man and His Divine Father

7. "The tree of life which
is in God's Paradise (park)."

xxii, 2. "On this side of
the river, and on that, was the
tree of life."

The Peroration. Chapter xxii, 6 to 21.
At verse 6 St. John seems to resume the lines of
conception and of expression which he had used in
Chapters i, ii, iii. He alternates between conceived
words of Jesus and of an angel and words of his own
responsive spirit. What was, in the first chapters, the
opening of a door, is here the view that fills the eye of
a spirit within the palace, and before the throne. He
writes with the enthusiasm of a soul confident of the
truth and value of his words, and with a rapture strong
indeed, but sober and temperate.

Summary On Inspiration.
The preceding exhibit of the apocalyptical litera
ture has served the double purpose of displaying part
Apostolical of the philosophy of the New Testament,
inspiration. and 0f indicating the apostolical theory of
inspiration. This apostolical theory accepts as from God's
Word, both the ancient canonical Hebrew Bible, and
a large part of the apocalyptical system and literature.
In doing this it adopts that theory of inspiration (see
page 160) which had made that system dear to Jews.
It affirms that there are selected men, to whom the
Spirit of God, from above, comes with special revela
tions of truth, and special gifts of apprehension of that
truth ; and there are, or have been, some to whom it
has been given to utter truths greater than the men's
minds or apprehensions, great fundamental truths.
It admits, also, in inspired writers, the exercise of

Philosophy in the New Testament 259
memory, trained powers, logic, use of ideas of other
men, taste, imagination, and rhetorical skill.
It approves the doctrine that God's Spirit, acting
on the multitude of believers, on churches and schools,
perhaps in slow and long continued processes, pre
pares the world to open, explain, and formulate truth.
The New Testament, with the authority of Jesus
and the Apostles, clarifies and completes this theory
by the declaration that The Holy Spirit (see page 273)
illuminates believers, helps them to know and formu
late the truth and will of God, moves them, individu
ally and as a church, forward in the apprehension of
the Word of God and Christian truth, and brings
them onward in Christian character. Multitudes, in
deed, have but a vague notion of what they mean
while talking of the "Gift of the Holy Spirit," or of
his guidance; but, when understood, it is the Christian
recognition of the philosophy that finds God's truth
in the faith of the enlightened Hebrews.
Probably many persons invert and pervert one chief
element in the philosophy of inspiration. They erect
the doctrine that the inspired Apostles and Evangel
ists are the guarantors of the Divinity and Divine
Truth of Jesus. This is not apostolical doctrine. To
the Apostles, Jesus is the source of truth, and is The
Word of God. They do not accept him on account of
the apocalyptical prophecies, but they value those
prophecies because his wisdom, his character, his life,
and his acts, have shown their imperishable glory.

INDEX OF TOPICS

Abaddon, 237, 247.
Abba, 310.
Abel's blood, 121, 122, 230,
234-
Above, see anothen.
Abraham's offering, 147, 248.
Abstraction, 37, 38, 73.
Abyss, 148, 230, 237, 255.
Achidna, ii^\.
Activities of beings, 19, 21, 25,
29. 38, 39. 48, 73. 82, 163,
188, 208, 305, 307.
Activities of God, 76, 83, 121,
163, 173, 208. 220, 293, 301.
Ad, 159.
Adaptations to experience, 71,
73-
to relation, 71,71.
Adona (Lord), 114.
Adoption of God's children 339.
Adoration of God, 59, 73.
Advents of Messiah. (See Pres
ence).
Advocate, 144, 145, 146, 150,
151, 238, 278, 279, 280.
Aether, 78, 82.
Agennetos, 225.
Agnosticism, 66, 85, 86.
Agnostds Theds, 202.
Aidios, 90, 176.
Aion, 90, 148, 149, 176, 226.
Aition, 164, 166.
Alpha.Allegories, 147.
Alternative law, 102.
Altruism, 73.
Amen, 236.
Ambition of Eve, 118.
Anastasis. (See Resurrection).
Ancient of Days, 153.

Angels, 147, 170; 227, 231, 237.
fallen, 151, 231, 237, 254.
Anointed One, 151,153,227,232.
Anothen, 142, 178, 183, 184, 185,
286, 341.
Anthropomorphism, 86.
Antipas, 253.
Apocalypsis, 231, 310, 346.
Apocalyptic literature, 140, 221,
226, 259.
system, 140,150,209,210,221,
225, 228, 230, 233, 250, 251,
259.
A priori ideas, 28, 33, 44, 45.
Arbitrator, 144, 146, 280.
Aristotle, 26, 27, 31, 33, 39, 291,
304.
Architypal man, 144, 145, 150,
170.
Ark of testimony, 239, 254.
Armageddon, 246.
Assistance, 73.
Association of ideas, 42, 43, 73.
Astronomy of Jacob, 193.
Atoms, 78, 109.
Atonement, 132, 150, 208, 318
t0 339-
Attention, 42, 73.
Attraction, 78.
Authority, 56, 58, 59, 90, 92, 130,
216, 263.
Autoptos, 253.
Axioms of intuition, 71, 72, 73.
Babylon a symbol, 246, 250, 253,
346.
Balaam, Balaamites, 147, 151,
157,242,243,252,254.
Baptism, 204, 214.
of Jesus, 206, 207.

349

35°

Index of Topics

Baptism of Spirit, 275.
with fire, 275.
for dead bodies, 296.
Baptist, John the, 203.
Bard (to create), 109.
Basis of Moral Science, 54 to
58, 115, 136, 164, 168.
Bearing sin, 145, 322, 324, 329,
339-
Blaspheming the Spirit, 274,
277.
Beasts, The apocalyptical, 147,
151, 155, 156, 157, 209, 234,
240, 242, 245, 247, 252.
Beastliness, 27, 151, 155, 156,
241, 247.
Beast's number (666), 241.
Before creation, 145, 149, 226,
240.
Beginnings, 146, 158, 170.
and end, 104, 145, 146, 148,
149. 150,317.318.
Being, 22, 25, 33, 37, 38, 39, 47,
48, 64, 66, 72, 88, 89, 90, 93,
164, 272, 291 to 293.
Beneficence of God, 51, 57, 58,
59,67,91, 101, 102.
Birth from above (see ano
then), 285, 286, 341.
from spirit, 283, 285, 287.
from water, 181, 283, 287.
new, 341.
Blaspheming the Spirit, 277.
Bliss of saints, 151, 342.
Blood of men, 181, 283, 284.
of the Just One, 230.
of the Lamb, 236, 240.
of Jesus, 285, 326 to 331.
and water, 285.
Its voice, 121.
Body, 59, 282, 308 to 311.
Bond, The (The Word of God),
143, 145, 146, 148, 150, 171,
228, 232.
Book of life, 153, 231, 244, 346.
Breastplate of Judgment, 133,
145, 146, 177, 197.280.
Breath of God, 138, 179, 248,
284.

Bride of Christ, 250,257, 346.
Brimstone, 148, 237, 347.
Cain, a symbol of sin, 147, 151,
234, 241,243, 248.
his number (666), 241.
Cainites, 242, 254.
Candlestick, the sacred, 149,
232, 238, 248, 249, 257. 347.
Categories of knowledge, 32.
of Aristotle, 33, 44, 90.
of Kant, 33.
of Philo, 188.
of Man, 69 to 73.
Cause, The First, 55, 74 to 86,
92,93,99,115,163,164, 166,
190, 270.
Causal relation, 28, 54, 80, 92, 99.
Causation, 28, 36, 49, 56, 73 to
83, 86, 91, 92, 94, 163, 164,
190, 292, 299, 305, 322.
in Moral Science, 54 to 61, 74,
92, 299.
Character, 22, 59, 89, 92, 100,
277, 299, 301, 302, 307.
Cherubs, 120, 231.
Children of God, 59, 67, 147,
164, 167, 192, 219.
Chosen One, 151.
Ones, 153, 224, 231.
Christds (see Anointed).
Church, The Jews', Qahal, 195.
Classification, 37, 42.
Coherence, 72, 78, 89.
Comforter, 280.
Combination, 73, 76, 78, 89.
Common sense, 17, 51, 212.
Community, 68, 270, 322, 323.
Conceptions, 37, 49, 53 to 61, 73.
Conductive philosophy, 5, 14 to
20, 24, 25, 47, 52, 55, 67, 68,
69, 76, 77, 83, 90, 91, 96, 102
to 107, 164, 168, 187, 190,
212, 217, 295, 299, 301, 302,
322.
Conquering, 231, 233, 236, 244,
257.
Conscience, 59, 61 to 64, 72, 73,
75. 91. 93. 99. 102, 103, 105,

Index of Topics

351

116, 119, 134, 142,147. 190.
192,205, 213,214,215, 269,
305, 336.
Consciousness, 16, 18, 19,36, 37,
39,41, 42, 45 to 52, 57 to 64,
67, 70, 72, 84, 86, 91, 93, 102,
134, 142, 190, 212, 213, 214,
216, 305.
Conscientiousness, 62.
Conservation of forces, 78, 80.
Continuity, 24, 72, 103, 104.
Conviction, 67, 144, 145, 147,
191, 205, 213, 215, 249, 279.
Correlation, 73, 76, 80, 90.
Cosmos, 90, 146, 165.
Cosmical philosophy, 79, 212,
216.
Cosmological law, 80.
Cosmological argument, 77.
Creation, 78, 108, no, 115, 158,
313-
Creation of atoms, 78, 83, 165.
Creator, 49 to 52, 56, 58 to 63,
74 to 78, 83, 86, 88 to 95, 97,
115, 126, 150, 164, 228,233,
236, 345-
Creed of Christianity, 330.
Crime, The first, 121.
Crisis of the world, 200.
Daimones, 174.
Daniel, Book of, 154.
Darius the Mede, 156.
Day of judgment, 151, 153, 227,
228, 231, 239, 244, 246, 254.
Days (1 260 1 240.
(1290) 159.
(2300) 157.
(1335) 159-
(3^)237.
Days, Ancient, or Head of, 153.
Dead, The state of the, 151,255.
Death, 117, 119.
the second, 256.
the living, 241,242, 247, 255.
Death of Jesus, 331 to 334.
Decrees of God, 135, 143, 145,
234-
Deeds (see Activities).

Defense, 22.
Deification of law and force,
79-
Deity, 164.
Demiourgds, 164.
Desert, 111, 103.
Design, 51, 55, 58, 75, 76, 91.
Devils, 150.
Dianoia, 27, 30, 167, 185, 213,
3'3-
Dimension, 143.
Divine Person, 74.
Spirit, 135, 269 to 295.
Word, 171.
Division, 143, 145, 172.
by Logos, 143, 145, 148, 149,
150, 172, 178, 198,215, 232,
248.
Doings of persons, 21, 30, 38 to
46,49.62,72,78,95-
Dominus, 114.
Doubt, 15, 85.
Dove, as a symbol, 207.
Dragon, 239, 246, 347.
Duty, 56 to 61, 99, 102, 103, 321.
Echidna, 241.
Education of Jews, 113, 124 to
133. 283.
Education of conscience, 63,
116.
Eide (Plato's Ideas), 90.
El, Elo'h, Elohim, no, 114,
115, 136, 167.
Elect (see Chosen).
Elements of matter, 78, 81.
Elenchos (see Conviction).
Emotions, 22, 62, 63.
Empirical thought, 71, 73.
End of world, 151.
Endor, Witch of, 140.
Ends of life, 55 to 58, 62, 67, 76,
91, 219, 299.
Ends, God's, 146, 148, 149, 299,
317.
Energy, 27, 38, 78, 80, 164, 304.
Enoch, Book of, 152, 153, 157,
222, 224, 227, 231, 232.
Enthusiasm of humanity, 60, 73.

35*

Index of Topics

Entity, 48, 72.
Eperotema, 214.
Equation, The personal, 40,
72.
Ergazomai, 313.
Essence (ousia), 26, 33, 48, 165,
291, 295.
Essinis (the breastplate), 145.
Essenes (Jewish sect), 134, 196.
Eternity, 148, 158, 159.
Ethics, 218.
Eve's sin, 118.
Evening-morning, 157.
Evolution in Nature, 80.
of doctrine, 144, 160.
Exclusiveness of Deity, 86.
Experience, 72, 126, 342.
Expiation, 339.
Faculties of persons, 24 to 52,
187.
Fall of man, 118, 119.
Fallen angels, 147, 151.
False prophet (Balaam), 151,
157-
theology, 151.
Family relation, 59.
Fatherhood of God, 59, 60, 67,
68,93, 96, 101, 107, 115, 123,
137, 146, 147, 164, 167, 192,
219, 270, 288, 293, 300, 306,
313, 340, 343.
Femininity of God's Spirit, in,
207, 239.
Fiery pit or lake, 148, 231, 345.
Fmnament, no.
First and last, 145, 231, 257, 346.
Firstborn Son, 144, 146, 170,
176, 232.
First Cause, 55, 74, 77, 92, 97,
115,149-
Force, 78, 80, 291.
Forces indestructible, 78, 80.
Foreordination, 143, 147, 150,
234,251, 311,319,320.
Freedom, 60, 101, 130, 135, 306,
310, 312.
Freedom of conscience, 60.
of will, 23, 24, 54, 57, 72, 98, 99,

101, 104 to 106, 130, 135, 188,
300, 315, 316.
Fulfill, 206, 300.
Gabriel, 157, 158.
Genesis, Book of, 108.
Ghost (see Spirit), 139.
Ghostism, 139, 140, 282.
Gnosis, 27, 201, 213.
Gnostics, 201, 213.
Gog and Magog, 255.
Goodness (see Right).
Platonic, 168.
of God, 168.
Grace, 130, 150, 338.
Groanings of Spirit, 286,310.
Habit, in morality, 125, 126.
Hades, 139, 153, 234, 256.
Haiah (to be) , 114.
Half -seven, Half -week, 148,
151, 155. 156, 157, 158, 159,
240.
Hallelujah, 114.
Halves, Philo's doctrine of, 146.
Happiness, 53, 300, 306, 342.
Heart (in John vii. 38), 289.
Heaven, 228.
a new, 231.
Hebrew philosophy, 140, 141,
142, 162 to 192, 195 to 202,
213 to 220.
Hebrew training, 124 to 135,
140 to 213.
Heirs of God, 294.
Hell, 139, 228.
Help from God, 135, 141.
Hen (unit), 48.
Heraclitus, 146.
High Priest, 144, 145, 147, 192,
215.
Hina, with Subjunctive mood,
297.
Holiness, 92, 103, 127, 128, 301.
Holy Spirit, 273 to 280.
Homologia, 214, 215.
Hoshen Mishpat, 133, 134, 145,
197, 280.
Hope, 122, 130, 147, 330.

Index of Topics

353

Horn of the beast, 156, 240.
Horses in blood, 231.
Huiothesia, 340.
Human person, 20 to 73, 281.
Humanity of Jesus, 284, 324,
325. 326.
Hypostasis, 33.
Iakach, 144, 280.
Iaveh, 114.
Idealism, 18, 80, 84.
Ideal humanity, 68, 307 to 315.
Ikareth, He shall be cut off, 158.
Image of God, 68, in, 137 167,
170, 171, 176, 191.
Images of the beast, 247.
Immanence of God, 82, 83.
Immortality, 68, 94, 97, 137 to
1 40, 1 5 1 , 295 , 296 to 298, 346.
Incarnation of God, 325, 328,
329-
Indestructibility of matter and
forces, 78 to 82.
Indignations of God, 102, 104,
128.
Ineffable God, 116, 165, 167, 170,
202.
Infinity, 87, 89.
Influence of Spirit, 274, 337,
341-
Inherited wealth, 60.
Insanity, 51.
Inspiration, 141 to 159, 174, 220
to 259.
Installation of moral relations,
115.
of God's children, 310, 339.
Instruction about God, 124, 129
283.
Intellect, 24 to 52, 83 (see Di
dnoia).
Intelligence.29, 51, 55, 76, 83, 93,
Involution, 81.
lah, fahoh, Jehovah, 114, 115
116, 121, 126, 127, 136, 167
Jesus, 203, 260, 263, 314 to 337.
Jezebel, 250.
John the Baptist, 203.

Judge, The, 145, 147, 151, 296.
Judgment day, 226, 227, 231,
239. 244, 246, 255, 347.
Just One, 151.
Ones, 153.
Justice, 55, 61,92, 102, 103, 145,
347-
Kairos (see Times).
Kant, Immanuel, 27, 28, 29, 33,
34, 35, 75. 77, 93-
Kingdom of God, 150, 151, 209,
210, 239.
Knowledge, 32, 35, 39, 40, 41.
is of activities, 20, 37, 38, 46,
48, 76, 77, 78.
is of concretes, 37, 50, 52, 57,
58-
is of relations, 40, 41, 49, 50,
77, 84, 86, 89.
of God, 75 to 107,
145. 151.219-
Kosmical philosophy and the
ology, 75 to 83.
Kosmos Noetos, 171.
/Curios, 114, 167.
Kuriake hemera, 232.
Lamb of God, 145, 158, 208, 227,
236, 257, 347.
as Paraklete, 144, 158, 234.
Lampstands, The sacred, 149,
238, 249.
Law (lex, logos), 79, 80, 135, 143,
145, 175-
Philo's definition, 175.
the moral, 58, 104, 113, 118.
is God's Will, 52, 57, 59, 62,
101, 113, 126; 299 to 305.
is its Maker's Obligation, 98,
103, 106.
alternative (or punitive), 102,
104, 129.
deified, 79.
Laws are facts, 80.
Lego, 31, 135, I43, 172, 178, 198.
Letters to seven churches, 229,
233-
Lex, 135.

354

Index of Topics

Liban, 290.
Life, 13.
the future (see Immortality).
Light (God), 147, 151, 153, 248,
346.
Living water, 172, 289.
death, 241, 243, 255.
Logic, 15, 31.
Logion, Logeion, 133, 135, 145,
146, 177, 197, 198, 280.
LogismSs, 157, 167, 185, 186,
213.
Logos, 31, 32, 135, 143, 169, 174,
187, 198.
Lord, 114, 122, 149.
"Lord of the Spirits," 153.
Love, 22, 55, 59, 67, 72, 101, 102,
106, 313.
Loves of God, 51 to 59, 62, 93,
101, 102, 127, 313.
Man, 20, 69, 72, 180, 281.
the Archetypal, 144, 150.
Man-child (Rev. XII), 240.
Mar (Lord), 13, 114.
Marriage supper of the Lamb,
236, 254.
Materialism, 79, 82, 165, 177,
283, 290, 291.
Mathematics, 45.
Matter, 78, 83, 109, 165.
Mediation (see Paraklete), 144,
146, 147, 150, 158, 280, 318
to 337-
Medium (Mesos), 147.
Mageddon, 246, 347.
Memory, 42, 43.
Mene, tekel, and phras, 1 56.
Messiah (Anointed), 151, 153.
Metaphysics of the Bible, 108,
141, 212 to 220.
Mind, 64, 65, 167, 184.
Millennium, 151, 255.
Miracles, 126, 263.
Mishpdt, 134, 145.
Modality, 34, 70 to 73, 295.
Monism, 18, 69, 81, 82, 88, 93,
290.
Monogenes, 225.

Months, (42,) 237, 240,
Moral character, 73, 92, 100.
death, 117.
law, 52, 57, 68, 10:, 102, 118,
129.
maxims, 94, 123, 125.
nature, 55, 61, 67, 71, 72, 90,
99, 101, 116.
relations, 54, 58, 68, 70, 77, 91 ,
99, 103, 116, 121,307.
sentiments, 55, 63, 101, 125,
343-
science, 52, 57, 68, 71, 91, 99,
117.
system, 61, 93, 97, 115, 269,
322.
Morality, 51, 263.
Mosaic education, 124 to 128.
Motion, 38, 78.
Mutuality in relations, 68, 77,
84, 99, 103, 269, 270, 321.
Name, The sacred one, 153, 227,
239, 252, 254.
Names of God, 77, 83, 87, 93,
96, 99, 170, 252, 254, 260.
of the Word of God, 145, 150,
151,231,255,345.
of Jesus, 208, 222, 228, 231,
257. 319-
Natural Religion, 104.
Nature, 56, 80, 90, 91, 98, 104,
113, 118, 119, 143, 164, 220,
265, 300, 301, 307, 329.
Necromancy, 138, 139.
Neo-Platonism, 201, 213.
Nikolaos is Balaam, 242.
Nikolaitans, 243, 252, 254, 258.
Nishmdh, 248, 249.
Nobility, 59, 72, 306.
Noe'o, 30.
Nous (mind), 27, 167, 184.
Numbers as symbols, 148, 149,
237, 247-
Numerical letters, 194.
Obedience, 51, 52, 59, 72, 118,
150, 208. 301, 302, 304, 307,
312, 343-

Index of Topics

355

Obligation, 56, 57, 58, 98, 99, 103.
of the Creator, 98, 101, 103,
106.
Olam, 159.
Omnipotence, 88.
On (, Being), 48.
One (see Unit).
Only begotten, (see Monoge-
nes).
Ontology, 22 to 38, 68, 88, 92,
94, 95, 108, 322.
Ouranos (Heaven), no.
Ousia, 32, 33, 35, 39, 48, 88, 165.
Overcoming (Conquering), 153.
Ownership, 54, 58, 6i, 92, 96,
98,99.
Pantheism, 69, 82, 290, 291.
Parables, 222.
Paradise, 148, 231, 258.
Paraklete, 134, 144, 145, 147,
150, 153, 157, 158,205,235,
238, 240, 243, 278, 279, 280.
Parakletor, 280.
Parakalon, 280.
Pardon, 105, 325.
Parousia (see Presence).
Past life permanent, 104.
Pergamos, Letter to, 253.
Perceive, 30.
Perception, 36, 41.
Persecution of Jesus, 161, 194.
Personality, 20, 25, 50, 64, 92.
Divine, 74 to 96, 109 to 122,
125, 129, 150, 299.
Human, 20, 281, 306.
Personal God, 20, 92, 93, 109 to
122, 125, 129, 150, 183, 299.
equation, 40, 70, 72, 192.
influence, 105, 319, 320, 337.
Persistent relation, 97, 98, 104.
Pharis, 145, I97.
Pharisees, 197.
Philo Judseus, 161.
quoted, 122, 146, 147, 149, 161,
to 192, 225, 232, 237, 239,
241, 242, 243, 245, 247, 248,
249, 254.
Philosophy, 5, 13, 15, 202, 281.

Philosophy, Conductive (see
Conductive).
Remedial, 143.
of Jews, 113, 147, 195, 202.
Phras, 145, 197.
Physical man, 59, 282, 289, 308
to 311.
Plato, 25, 31, 84, 90, 168, 291.
Pleasure, 22.
PUro, 206.
Plural consciousness, 19, 47, 51,
52, 58, 63, 72, 76.
Plurality of God, 94, 105, in.
Pneumatical man, 66.
Poetry, Hebrew, in, 113.
Potentiality, 80, 88.
Powers of God, 88, 167, 170.
Prayer, 98, 263, 343.
Players of the dead, 151, 231.
Presence of the Word, 148, 149,
157, 158, 228, 346.
Priest, The High, 144, 145, 232.
Priesthood, 131, 135.334,335.346-
Prison of spirits, 227.
Proof, 15.
Property, 54, 56, 60, 164.
Pros, 32, 215, 225.
Prosphero, (Bring near), 144.
Providence, 98.
Psalm, xxiii, 245.
of Moses, 245.
of the Lamb, 245.
Pseudo-prophet, 147, 151, 157,
242, 244, 246, 252, 254.
Psyche", 182, 283.
Psychical man, 72, 289.
Psychology, 21 to 73, 272, 274.
Punitive law, 102, 103, 129.
Punishment, 103, 151.
Purification, 131, 335.
Purity, 59, 131.
Purpose, 51, 55, 59,75, 91.
Purposes of God, 55 to 59, 63,
92, 96, 101, 106.
Pure Reason, 28, 29, 30.
Understanding, 71.
Quality, 34, 48, 50 to 58, 70, 72,
100, 295, 301.

356

Index of Topics

Quantity, 34, 44, 70, 72.
Qardb, 144, 153.
Qahdl (Church), 195.
Reason, 16, 28, 30,32 to 73, 185.
Reciprocity in relations, 61, 68,
77, 84, 99, 103, 269, 270, 321.
Reconciliation with God, 104,
132, 318.
Reformation, 104, 143, 147, 339.
Regeneration, 318.
Relation, 32, 57, 72, 77, 225, 295.
Relations of persons, 31, 33, 34,
49. 54, 59, 60, 68, 77, 84, 86,
91- 94, 97, 98. 99. 143. 191,
269, 273, 274, 307, 321, 330.
Relativity, 70, 73, 77, 86, 89, 91,
92 to 97, 99, 143, 269, 270,
273. 3°7-
Remedy of sin (see Atonement,
and Salvation).
Repentance, 150, 236, 254.
Repulsion, 78.
Resurrection, 255, 297.
Revealer, The, 143, 145, 146,
151,153,158,169.
Revelation of God, 141, 142,
145, 157, 219, 220.
The Book of (see Apoca
lypse).
Right, 52, 56, 58, 63, 92, 145, 298.
Rights, 54, 56, 57, 60, 61, 90, 92.
101, 313.
of the Creator, 54,58,61/92
to 99, 101, 113, 126, 301.
Righteousness, 59, 63, 92, 123,
150, 298, 301, 303, 306.
Right Reason of Nature, 31,
168, 175, 176, 186, 189, 190.
Rights of men, 69.
Root and Rod of God, 231, 250,
257. 346.
and Rod of David, 250.
Rod of iron, 250.
Ruler (God), 92, 97, no, 114.
Sabbath, 127.
Sacrifices, 131.
Sadducees, 198.

Saints, 234.
Salvation, 104, 107, 114, 132,
135, 137, 147,205,206, 315,
to 339.
Sanctification, 104, 132, 277.
Sanctuary in Eden, 120.
Satan worshippers, 242.
Science, 13, 38, 108, 265.
and theology, 78, 265.
Scylla, 241.
Second God (Philo's), 169, 176.
Secret Name, 227, 231, 239.
Self, Selfness, Selfhood, 5, 13,
16, 18 to 73.
Self-causation, 77, 79, 84, 93, 95.
Self-consciousness, 18, 104.
Self-defense, 22.
Self-expression, 20 to 24, ioi,
102, 103.
Sensation, 35, 37.
Sense, Common, 51.
Sense-perception, 36, 41.
Sense of value, 57.
Sentiments, 22, 62, 63, 73, 92,
102, 169, 269, 272.
Serpent, 209, 347.
Seven, as a symbol, 148, 149,
158, 240.
heads (sins), 156, 241.
half of, 148, 151, 156, 158,
159,240.
Sheol, 139, 153, 231, 234, 252,
257.
Shining saints, 235.
Silent Lamb (Word of God),
147, 235-
Sin, 99, 100, 118, 129, 135, 156,
308, 316.
is death, 117, 204, 278.
bearing, 145, 322, 324, 329,
339-
Six as a symbol, 148.
hundred and sixty-six, 241.
Sixty-two, 156, 158.
Skepticism, 15, 21, 76, 85, 200.
Skill, 51.
Society, 59, 60, 61, 119, 121, 314.
Son of God, 144, 145, 146, 173,
226, 240.

Index of Topics

357

Son of Man, 145, 153, 157, 222,
232, 240.
Song of Moses, 245.
of the Lamb, 245.
of Solomon, 290.
Soul, 64, 182, 248, 283.
Space, 45.
Speech (logos), 187, 304n.
Spirit, 66, 69, 94, m, 136, 142,
178, 183, 220, 269, 271, 285,
288, 293, 306, 312.
of God, 94, 96, 107, in, 135,
136, 142, 177, 218, 220,269,
280,293, 312, 345-
of God as feminine, 239.
The Divine, 179, 183, 233.
The Holy, 271, 275 to 280, 288.
of truth, 278.
as aether (Philo), 178.
as a dove, 207.
as created (Philo), 178.
as influence, 274, 276, 337, 341.
Spirits in prison, 227.
Spiritual agency, 66, 69, 72, 73,
142, 220, 233.
life, 288, 306, 341.
Spiritualism (Ghostism), 139,
140.
Stars as angels, 231.
Star, The Morning, 250.
Stones, Inscribed, 254, 347.
Subjective idealism, 81.
Substance (ousia), 33, 66, 79, 88,
89, 93, 97, 269, 291, 295.
Suneidesis, Suneidds, 91, 167,
190, 192, 213, 214.
Sunestosa, 226.
Superiority of man over ani
mals, 42, 49, 50, 52, 64 to 69,
83, 84.
Supernature, 98, 217.
Sword (Word of God), 172, 178,
198,215,231,249, 250, 254,
346.
The flaming, 120, 249.
Symbolization, 44, 73.
Symbols in Apocalyptical sys
tem, 147, 148, 156.
in Daniel, 156, 158.

Symbols in Enoch, 152.
Synagog, 195, 198.
Syria, 193.
System of God, 56, 58, 61, 69,
80, 89, 137, 300, 304, 315,
320, 322.
the Apocalyptical 139, 142,
moral, 61, 97,115, 269, 320,
323-
of infinity, 80, 89.
of Nature, 55, 56, 58, 80, no.
Tabernacle and temple, 131.
Taste, 23.
Teleolosy, 55, 93.
Testimony of Jesus, 249, 253.
Theodicy, 101, 103, 106.
Theology precedes philosophy,
90.
Therapeutae, 198.
Thousand years (Rev. xx), 151,
255.
Three and a half (see Half-
seven).
Throne of God, 153, 231, 233.
Thrones of saints, 231.
Throne of Son of Man, 222, 231,
236, 257.
Thummim (see Hoshen), 133.
Time, 45, 46, 149.
Times and a half, 157, 240.
To Hen, 48, 90 (see Unity), 149,
166.
To On (The Living God), 48,
90, 149, 166.
Training in morality, 112, 124
to 133.
Transcendentalism, 29.
Tree of life, 117, 138, 256, 258.
Trees, two,. 1 17, 119,237, 347.
Trial (see Judgment).
Tribulation of saints, 151.
Trinity, 94, 270, 320, 324.
Truth, 15, 37, 142, 143, 191.
Types, 130.
Unit, 39, 99, 148, 149, 164, 166,
171.
Unity, 69, 89, 92, 93, 94, 166, 171.

35*

Index of Topics

Unitism (see Monism).
Unknowable God, 95, 116.
Urim (see Hoshen), 133,
Utility, 55, 63, 168, 269.
Values of life, 50, 51, 52, 55 to
59, 62, 67, 68, 92, 96, 102,
269.
Vibrations in life, 46.
Vicariousness, 145, 321 to 324,
328 to 337.
Viper's number (666), and sym
bolism, 241.
Virtue (see Right), 63, 168.
Vital quantity and quality, 72,
80.
Water, 180, 282.
of life, 180, 231, 257, 289.
in baptism, 206, 282.
and spirit, 180, 276, 285, 289,
345-
and blood, 285.
Week (see Seven).

Week, Half (see Half-seven).
White raiment, 244.
Will, 23,72, 88, 92, 96, 101,315.
of God as law, 59, 63, 80, 82,
92, 99, 100, lot, 113, 117,
118, 126, 127, 128, 129, 2ig,
301 to 308.
Woman (Symbol of God's Spir
it), 239.
as symbol of sin, 246, 250.
Witness of God, 145, 238, 248.
Witch of Endor, 140.
Word of God, 112, 142, 143, 146,
150, 169,248.
(Son) of God, 112, 150, 170,
173, 226, 232.
The Divine, 171, 173, 176.
as a sword, 172, 198, 215.
Worth (see Values).
Wrath of God, 102, 246.
Zero is Syrian letter I, 194.
Zodiac and Jacob's children,
193-

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