The following exhortation is taken from Brother Thomas’ exposition in Eureka of the words of Christ: “Behold, I
come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame”.
These words of our Lord, though spoken nearly two thousand years ago, were given particularly for us, his servants
living to witness the events that bring the sixth vial to its fulfilment. It is our wisdom to deeply reflect therefore
upon his exhortation.

They who are truly “watching and keeping their garments” are blessed in that they see “the Sign of the Son of Man in the heaven,” by which they are warned to trim their lamps with “the knowledge of the Deity’s will, in all wisdom and spiritual understanding,” that, when his arrival is announced, they may go forth to meet him with all confidence and joy. They are “blessed” in being able thus to stand before the Judgment Seat of Christ, in the wilderness of Teman; but more blessed still will they be when the account they are able truthfully to render of themselves is accepted and approved; and they are pronounced by the Judge to be the blessed of his Father (Matt 25:34); and are exalted to be sharers with him in his joy (Matt 25:21). In this exaltation they will have attained to that perfected blessedness to which they were called in the gospel of invitation to “the marriage supper of the Lamb” (Rev 19:9). Being adopted, by the transforming power of the Spirit, as constituents of the Perfect Man, they are “blessed and holy:” not blessed only, but holy likewise. “Be ye holy in all manner of conduct: because it is written, Be ye holy for I am holy.” This was their character in the days of their flesh; but, being now participants of the Perfect Man, they are the holy, in the sense of the incorruptible and immortal “Firstfruits” of the resurrection. On them, the Second Death will have no power; but they shall be priests of the Deity and the Christ, and shall reign with him a thousand years (Rev 20:6).

Such is the blessedness which results from doing the commandments of “the Alpha and the Omega, the Beginning and the End, the First and the Last”. By obedience to his institutions, they obtain “the right,” which, not being forfeited by misconduct, is realized in “the adoption, to wit, the redemption of the body of us,” “who are kept by the power of the Deity through faith for salvation, ready to be apocalypsed in the last time”. As the blessed constituents of the Perfect Man, they are the Tree of Life, and the Great City, the holy Jerusalem, into which they have entered, and whose name is written upon each (Rev 3:12). The door is yet open to all who aspire to so great and exalted a destiny; as it is written in Revelation 22:14, “Blessed they who do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city”.

 The penalty incurred by neglecting to watch and keep the garments, is expressed in the words, “that he walk not naked, and they see his shame”. When a body comes out of the dust of the ground, and there is impressed or written upon its organization a character previously developed in a former state, if that character be bad, such a person is said to “walk naked”, even though he might be abundantly supplied with clothes. He is morally naked, and certain to be put to shame. Being morally naked, he will continue to walk naked, in the sense of not being “clothed upon with the house which is from heaven;” that is, his earthy body will not be transformed into an identity with the spirit-body of the Lord Jesus. He will be dealt with judicially after the example of the first man, who, after receiving sentence of death, was “driven” with shame from the Divine Presence, to live awhile in sorrow and pain, and then to die and rot in the dust from whence he came (Gen 3:24). Such is the unhappy future of those “who profess to know God, but in works deny him;” and who, being “in Christ Jesus, walk after the flesh”. After this order, “they come forth into a resurrection of condemnation,” in which they reap of the flesh the corruption due to what they have thereunto sown.

But, the first man of the earth was put to shame before a plurality of Divine Personages. This is evident from the narrative, which records the saying of the Judge, who remarked, “Behold the man is as one of us, knowing good and evil”. The “us” is indicative of the associates of the speaker, styled by Moses Yahweh Elohim. These it was who, in the language of our text, “saw his shame”. This Court of Assize in Eden, which condemned the man of the earth to remain earthy unto death because of one offence, is the type, or example, of the future Court of Assize in Teman, where his earthy representatives, who come forth from the dust as he, will be tried, or scrutinized, and justified or condemned, “according to their works”. As in the case of the first human pair, this justification and condemnation will be pronounced and carried into effect before a plurality of dignitaries. In relation to the condemned, this is indicated in the word bleposi They see” his shame. If it be inquired, who are the “they”, it must be admitted, that the words of Revelation 16:15, do not inform us. The exposition, however, I have given, will supply this lack. The man of the earth condemned to walk naked in his shame, will stand in the presence of the Lord Jesus, of the angels of his power, and of the justified constituents of the Perfect Man, all of whom will be embodiments of the power or spirit of the Eternal Father. This “I” who comes “as a thief” upon the sons of night, is the “they” who see the shame of the earthborns, who are sentenced to condemnation with the world. And this interpretation is in harmony with the words of Jesus, who saith in Luke 12:8, “whosoever shall confess me before men, him shall the Son of Man also confess before the angels of the Deity, and before my Father who is in heaven;” and “whosoever shall be ashamed of me, and of my words, of him shall the Son of Man be ashamed when he shall come in his own glory, and the Father’s, and of the Holy Angels” (Luke 9:26): “I will deny him before my Father” (Matt 10:33). So that what we confess, or deny, and do in the present state, will define our moral standing at the bar of the Divine Court of Teman; where “they who have been accounted worthy to obtain of that aion (the Resurrection-Aion) and of the resurrection from among the dead (which gives entrance into it) are equal to the angels:” all else are repudiated, or denied, and put to shame before all “his servants, both small and great,” whether angels, or constituents of the Perfect Man.