AND
JERUSALEM THE SEAT OF
GOVERNMENT
By HENRY SULLEY
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introduction...
In the year 1885, Brother Henry Sulley, of Nottingham, after about seven years of close and critical study in which his training as an architect greatly helped him, discovered reasons for concluding that the Temple of Ezekiel’s Prophecy comprised a huge, inner, circular building surrounded by vast four-square outer courts covering a space not less than one mile square. These outer courts alone included, according to his calculations, 17,776 large rooms, suitable for the reception of millions of worshippers, who would yearly assemble at Jerusalem for worship in the Age to Come.
The result of Brother Sulley’s labors was the book, The Temple of Ezekiel’s Prophecy. A condensed version of that exposition is to be found in his smaller work, A House of Prayer for All Nations, which is reproduced in the following pages.
PART ONE
A HOUSE OF PRAYER FOR ALL
PEOPLE
-
A Place Chosen from the
Mosaic Ages
- Universal Worship
- Suitable Provision for the Great Congregation
- Beyond Human Skill
- The Tabernacle and Solomon’s Temple
- The Analogy
- Deity again Specifies
-
Re-division of the Land
and the Land’s Portion
-
The Gates
- The Buildings in the Outer Court
- The Corner Courts
- One Use of the Outer Court
- Light in the Place of Darkness
- The Inner Court
- A righteous priesthood appointed in consequence of the rejection of the house of Eli
- The Covenant with David and the New Order
- The Branch promised
- An immortal prince and priest
- Numerous co-workers, a chosen generation, a royal priesthood, an holy nation, Sons of Zadok, and sons of The Just One
- Living Waters
- Some interesting coincidences
PART TWO
JERUSALEM
THE SEAT OF GOVERNMENT IN THE AGE TO COME
SOME INTERESTING FEATURES IN
THE STATE RELIGION
OF THAT ERA
- Mount Zion, the joy of the whole earth
- “Yet have I set my king upon my holy hill of Zion”
- Where is David’s throne?
- The terms of the Davidic covenant
- One center of administration
-
Provision equal to the necessity of the case
-
Additional details
-
The Cherubim in the
Inner Temple
-
Thrones of Judgment
- The “tent” and the “Temple”
- The covering of the tent
-
The Glory, and those
through whom it is manifested
-
Coming Physical Changes
in Palestine
- A Notable Sign
- The Water and the Blood
UNTIL IT BE FULFILLED IN THE KINGDOM OF GOD
- General evidence
- Positive evidence
- The exposition in harmony with many passages of Scripture which are elucidated thereby
ILLUSTRATIONS
MAP
ILLUSTRATING THE RESETTLEMENT OF THE TRIBES OF ISRAEL, ACCORDING TO EZEKIEL
LARGE
SCALE MAP OF THE HOLY OBLATION
PLAN
AND ELEVATION OF THE GATE
PLAN
OF THE SANCTUARY
EXTERNAL VIEW OF THE INNER TEMPLE
VIEW OF THE SANCTUARY
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All People
“It is written”
APART from the crucifixion, probably the most dramatic incident in the public career of Jesus was the occasion when he expelled the merchants from the Temple. Armed with the symbol of authority, he overturned the tables of the moneychangers, saying: “Is it not written, My house shall be called a house of prayer for all nations? but ye have made it a den of thieves” (see margin, Mark 11: 17).
These words are a quotation from the fifty-sixth chapter of Isaiah, a prophecy, therefore, to which Jesus gave divine sanction and which speaks of the time when the house of the Lord will be a house of prayer for Gentiles as well as for Jews.
The great purpose of the Deity unfolded in this prophecy is not suspected by the general reader; nor is the import of the action of the Lord Jesus when he drove out the moneychangers generally understood. Zeal for the sanctity of the Temple is all that some Bible readers see in the cleansing of the Temple by Jesus, whereas much more is involved, namely, the recognition by him of the universal use of the Temple of the Lord in the future.
It may be objected that the building in which Jesus demonstrated his authority has long since disappeared, and, therefore, an ulterior meaning cannot appertain to his words or his actions. It must be remembered, however, that the prophecy deals not so much with the future of that particular building in which Jesus chastised the desecrators thereof as with the place in which the Temple was erected. This fact becomes apparent when we look at other prophecies that appertain to the same subject. For instance, during the rebuilding of the Temple, after the return from Babylon, great sorrow and mourning arose because in comparison with the first the second Temple was inferior. Some of the old men who had seen the former house wept with a loud voice when the foundation of the latter was laid. In the midst of their grief the words of the Lord came to Haggai, saying: “Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? The glory of this latter house shall be greater than of the former, saith the Lord of hosts and in this place will I give peace” (Hag. 2: 3, 9).
The intelligent reader will perceive that the prophet speaks of the old and the new as one, using the phrase, “This house in her first glory”; whereas the first Temple was destroyed and the foundation of the new but recently laid. By parity of reason any new creation, on the site of the second Temple, since destroyed, may he spoken of as “this latter house”, thus connecting the whole historically and prophetically. This interpretation is consistent with the meaning of the Hebrew word translated “house”, which has a wider significance than the English word by which it is translated.
The Place
Chosen of God from the Mosaic Ages
This place or house chosen of God, is the place mentioned by Moses, who told the children of Israel that God would choose” a place out of all your tribes to put his name there” (Deut. 12: 5). This divine purpose was so important that we find Moses speaking of it five times in the same chapter, twice in the fourteenth chapter, and thrice in the sixteenth.
The place chosen was “Jerusalem, the city which the Lord chose out of all the tribes of Israel to put his name there for ever” (1 Kings 14: 21; 2 Chron. 33: 4), where the first and the second temples were erected, and where a greater temple will adorn the same site. In view of the fact that the buildings erected upon the site of Solomon’s Temple after the captivity were not superior to the first Temple, we must look for a future fulfillment of the prophecy.
It is worthy of note that Haggai’s prophecy indicates an era of universal peace, following widespread tribulation, contemporaneous with the future glory of the house of God. Thus we read: “For thus saith the Lord of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all the nations. And in this place will I give peace” (2: 6, 7, 9).
The era of universal trouble is nearly upon us. Peace is sure to come after the passing storms of the latter days, although now universal peace is shrouded in the womb of the future.
Isaiah foretells that universal peace will bring universal worship “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord” (66: 23). Zechariah shows that this worship will be rendered at Jerusalem “Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord” (8: 22). “One Lord, and his name one” (14: 9).
A glorious development truly, distinguishing this future age from the present or the past, when a multitude of discordant voices rend the atmosphere religious. “One name” means one religion, and the abolition of all sects and denominations, of which there are now several hundreds, each promulgating its own particular dogma.
In the future age man will not be allowed to “worship God according to the dictates of his conscience”. He will be compelled to conform to the divine requirements. One feature of that worship is foretold by the prophet Zechariah. Speaking of the new order which is to obtain after the great crisis which ushers in the era of peace, Zechariah thus testifies “It shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles” (14: 16).
None will be exempt from this law. It will be just as obligatory as any of those enjoined upon the children of Israel at Mount Horeb. Its promulgation will be accompanied by such demonstrations of divine power that none will be able to resist it or disregard it for any lengthened period. Insubordination is to be suppressed by an irresistible ordinance. Zechariah, in the chapter already referred to, foretells the process of coercion thus “And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain” (14: 17).
This is a very simple and effective means of compulsion. Should any nation determine to conduct worship in its own fashion, or hold a conventicle of its own construction, the effort would be futile. In the face of a divinely-imposed famine the people would soon be brought to their knees, and would be led to seek mercy at the hands of the administrator of such a law. It might be objected that this means of compulsion would be ineffective in Egypt; but even this contingency is provided against, for the prophet continues:
“And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles” (14: 18, 19).
Suitable Provision for the Great Congregation
Reverting again to the testimony of Haggai which shows that peace will come in connection with a magnificent temple, it should also be noted that the prophet Micah speaks of the same thing: “In the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem” (4: 1, 2).
In view of the above testimonies it will be readily granted that one center of worship for all mankind involves suitable provision. If all the chapels and churches in the world were rolled into one, less the wasted areas, a very large building would be the result. A vast structure of that kind will be required for a center of universal worship.
The provision of such a building would be beyond ordinary human power or wisdom to conceive. However strange it may appear, it is nevertheless true, that the Creator, who is perfect in all His works, has also taken note of the necessity which will arise for providing a suitable building when all mankind assembles at Jerusalem for worship. There is nothing strange or new in this, for be it observed that God provided a tabernacle for Israel when they came into possession of Canaan and also during their journey thither.
This fact has important bearing on the subject we are considering.
The
Tabernacle and Solomon’s Temple
The construction of the tent used during the sojourn in the wilderness, and the erection of the Temple when Israel rested in “the land of promise”, was specified by God. The materials that composed the tabernacle, from the boards to the fastenings of the curtains, and the implements used at the altar of sacrifice, were carefully described. “According to all that I shew thee after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it”, was the command received by Moses. “And look that thou make them after their pattern, which was shewed thee in the mount” (Exod. 25: 9, 40).
Concerning the Temple erected by Solomon and the implements used therein it is testified that the specification was given to David by the spirit from God, and that David gave to his son the divine pattern. “Then David gave to Solomon his son the pattern of the porch, and of the house thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercy seat. And the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things. . . . He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also, for all instruments of silver by weight, for all instruments of every kind of service. . . . All this the Lord made me understand in writing by his hand upon me, even all the works of this pattern” (1 Chron. 28: 11, 12, 14, 19).
Now if Deity so carefully specified the structure which was to be used for worship when the children of Israel occupied the land of Palestine under the law, how much more necessary to furnish the design for that building which is to be used for universal worship in the day of Israel’s glory!
Further, since the Temple of Solomon was provided for the use of a small people occupying a small tract of land, it must be admitted that the requirements of those who come from the ends of the earth to pray at Jerusalem will be unprecedented and extraordinary. The question then is, shall we look for a specification to drop out of heaven for this new building, or may we expect to find it recorded in the Bible ready to hand? The latter alternative would much enhance the interest of such a subject; inferentially, therefore, we may expect that Deity has already revealed His intentions in this respect.
The last nine chapters of Ezekiel foretell the ample provision, which is to be made for future worship. That the arrangements therein described have not yet come into existence is admitted by all.
Re-division
of the Land and the “Lord’s Portion”
Ezekiel commences his description by saying that he was taken (in vision) into the land of Israel after the city of Jerusalem was smitten. He also describes a re-settlement of the tribes of Israel upon the land, in a form which has not yet obtained. The land is to be divided into parallel cantons, extending the full width of the land from the east side to the west side thereof, a large central portion about fifty miles wide being devoted for administrative purposes, called the Holy Oblation.
The first division of the land at the extreme north is for Dan, then Asher, Naphtali, Manasseh, Ephraim*, Reuben, and Judah; seven divisions of the land, each extending from the east side to the west side. Then the Holy Oblation, next Benjamin, Simeon, Thachar, Zebulun, and Gad occupy five more portions to the south, making thirteen divisions in all (48 :1, 29. See Plate II).
* A glance at the map of divisions of the land should help to show that the professed “British Israel” theory identifying Britain and America with the latter-day Ephraim and Manasseh is absurd. If Britain and America are Ephraim and Manasseh they must return to the land of Israel and occupy less than a sixth portion of the land. Comment is superfluous.
The Holy Oblation is divided into three parts. The central portion forms a square, which is again subdivided into three sections; the northernmost division is set apart for the sons of Zadok; the center for “the priests the Levites”; and the southernmost division is for the “possession of the city” (45: 1, 7; 48: 8, 22. See Plate III). This holy square nearly covers the ancient portion of Judah, concerning which Zechariah testifies that “The Lord shall inherit Judah, his portion in the holy land” (2: 12).
In the midst of the Holy Oblation a sanctuary is to be erected, while the new city to the south is called “Jehovah Shammah” (Ezek. 48: 35). Jehovah Shammah literally means, “The Lord from thence”. This city, with its suburbs, will be over ten miles square if the cubit and hand breadth equal twenty-four British inches, truly an enormous city, unequaled in size by any previous erection; but our chief interest is centered on the smaller structure called the sanctuary.
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This building must be of ample dimensions, because, when first seen by Ezekiel, the appearance was “as the frame of a city” (40: 2). Now ancient cities differed very much in appearance from modern cities. Instead of acres of buildings which at a distance look like fields sown with bricks and mortar, the aspect presented by an ancient city was more like that of a fortified enclosure, after the manner of primeval or medieval cities such as Babylon or the city of Chester. Here were large buildings and open areas, surrounded by high walls several miles in circuit, flanked by towers. Such would be the aspect of the sanctuary seen from a distance (see Frontispiece, Plate I).
If should be carefully noted that all the features of the building described by Ezekiel are represented as actually existing or in process of construction, although in reality only seen by him in vision. They are represented as existing, because it is the purpose of Deity to cause the buildings which Ezekiel described to be erected, thus illustrating the principle upon which prophecy is often given, namely, “God, who quickeneth the dead, calleth those things which be not as though they were” (Rom. 4: 17).
After viewing this building at a distance, Ezekiel is taken to the gates of the city, in which he observes a man holding a measuring staff and a line of flax in his hand.
A very interesting chapter might be written upon the symbolical meaning of the figure which Ezekiel saw standing in the gate and the injunction mentioned in the fourth verse, but the limits of this work forbid. This man, for convenience hereafter, will be called “the measuring angel”. He is represented as conducting Ezekiel through the building, the exact dimensions of which are so clearly given that it is possible to construct a drawing to correspond. The reader, therefore, is invited to follow Ezekiel and the angel through the building, just as though actually accompanying them in their peregrinations.
The Initial Measure. —Concerning the measuring reed, which the angel used in the delineation of the building, it is stated to be 6 cubits long, each cubit being “a cubit and an hand breadth”. Now while the length of the cubit differs slightly according to the different authorities, it may be agreed, for the purpose of this demonstration, that the cubit and a handbreadth approximately equal twenty-four British inches. Of course it is not very important to know the exact length of the initial measure, as all the several parts bear a proportionate relation one to the other. In the preparation of the diagrams, from which all the plates in this work are reproduced, one reed equals twelve feet. *
* The exact length of the reed, while comparatively unimportant for illustrating the building seen by Ezekiel, is most important in order to set out the several divisions of the land and the size of the Holy Square. Another element of uncertainty appertaining to the delineation of the divisions of the land is the absence of correct topographical information. Some of the boundaries of the land cannot be correctly marked for this reason. The reader must therefore look upon Plates II and III as giving a general idea of the arrangement only. Approximately they show the relative position of the divisions, and also clearly demonstrate the fact that the land has not yet been divided in the new and unique manner foretold by the prophet.
After receiving the injunctions recorded in the opening verses of the Vision, Ezekiel observes a wall of somewhat extraordinary dimensions, “one reed high and one reed broad” (verse 5). The wall therefore would be 12 feet high and 12 feet thick. The length of this wall is described in the forty-second chapter, thus: “Now when he had made an end of measuring the inner house, he brought me forth towards die gate whose prospect is towards the east, and measured it round about” (verse 15). (That is to say, he measured the outside of the house with the wall, after having shown the interior to Ezekiel.) “He measured the east side with the measuring reed 500 reeds. With the measuring reed [he turned] round about, he measured the north side 500 reeds. With the measuring reed [he turned] round about, he measured the south side 500 reeds. With the measuring reed he turned about to the west side, and measured 500 reeds with the measuring reed. He measured it by the four sides [i.e. the house]: it had a wall round about, 500 reeds long and 500 reeds broad.”
It will be seen that these measurements refer to the four sides of the building; that the building was over a statute English mile each way; and that the building, which “looked like the frame of a city”, lieth four square (see Plate I (Frontispiece) and Plate V).
The gates in the enclosing wall form an important integral part of the building. They are approached by a flight of seven steps (verses 6, 22), at the top of which are two thresholds, each 1 reed broad, i.e., the same width as the wall, for a threshold is that space which lies in the front of a door between the jambs thereof, which in this case would be equal to the thickness of the wall (see B and C, Plate IV).
As Ezekiel saw the angel measure two thresholds at the
top of the steps, it must be evident that the gates are divided into two
portions by doors or entrances (compare also 41 23, 24). This is a most important arrangement wherever people assemble in
multitudes. The doors of the gateway are to be 20 feet wide and 26 feet high (verse 11).
Passing from the threshold, the little chambers in the gate are measured, of which there are three on each side (verses 7, 10. See D D D, ground plan, Plate IV).
Each of the chambers in the gate is 1 reed in length and 1 reed in width, or 12 feet square (verse 7). Between the little chambers are suitable pedestals, which measure 5 cubits, or 10 feet, and from the description which follows, palm trees or pillars stand upon the pedestals or posts. From the pillars, arches stretch across the gateway. The altitude of the whole above the threshold would be about 120 feet (see perspective, Plate IV, which presents a general view of the gate)*
* The perforated enclosures to this structure are omitted in one plate in order to show the construction.
Next, the angel measured the width of the inner threshold 1 reed (F), and the porch by the threshold of the gate within 8 cubits and the posts thereof 2 cubits (H and L, Plate IV), the porch in this case occupying an unusual position, inside, beyond the gateway.
Ezekiel’s description is of a gate building rather than what one understands by the term gate.
The length of this gate building is described as 50 cubits and the width 25 cubits, or, according to our initial measure, 100 feet long and 50 feet wide. Truly a magnificent gateway, large enough for a public hall—in fact, larger than most public halls.
One important feature in Ezekiel’s description of the gate may be noted—that is, the way in which the singular noun “chamber” is used with a plural meaning, commonly called a collective noun (i.e. a noun of multitude); just as “man” is used in the singular and the plural sense. This fact does not appear distinctly in the A.V., because of the italicized words which have been inserted by the translators in order to give that which they conceived to be the sense. For illustration, verse seven should read, literally, “And little chamber, one reed long and one reed broad; and between little chamber five cubits”. Even thus one would infer there were more chambers than one in the gate, an inference made absolutely sure by reference to the tenth verse, which describes the little chambers of the gate as three in number on either side of the gate.
The use of a singular noun as a noun of multitude helps one to understand other features in the prophecy and to know that more gates than one give access to the Temple on each side, as will be described hereafter. When, therefore, Ezekiel speaks of “the eastern gate” he refers to all the gates on the east side, and so with every side. This is in harmony with the obvious inference that a building over one mile square would require more than one gate on each side.
The Buildings in the Outer Court
Upon passing through the gateway into the outer court
(A A, Plate V), Ezekiel observes a pavement for the court round about, and
thirty chambers, or rather thirty cellæ, whole
length of the outer wall between the gates, even as the upon the pavement.
These chambers are seen to extend the pavement upon which they stand, with the
exception of the portion occupied by the corner courts (see 40: 17; 46: 21).
Since Ezekiel, in the fortieth chapter, describes the three sides of the square only, it follows that there are ten chambers on each pavement on those three sides. The chambers in the court are formed with pillars and arches, like the gate, each series of arches being divided by the gate into sections called a cella.1 The sections being ten in number on each side, would involve at least nine gates on each side—possibly eleven or twelve are intended. The chambers between the gate buildings also appear to be three stories high.
1 The reason for substituting the word cella for a series of chambers is not philological; but because Ezekiel’s description involves arched rooms in series or blocks, the Latin word cella just defines this kind of construction. There are ten of these cella on each side of the Temple.
Upon passing through the gate into the outer court, Ezekiel saw gates and chambers exactly corresponding with those that he observed immediately adjoining the outer wall, but separated from them by a space of 100 cubits. In this outer court, therefore, Ezekiel would see arches everywhere round about, or, as expressed in the original, “everywhere the eye turned". As 100 cubits equal 200 feet according to our unit of measure, the outer court, therefore, may be described as a magnificent boulevard one mile long, flanked on either side by arched buildings, three stories high, and in the front of the building a continuous terrace formed by “the porches of the court” (see Plate I, Frontispiece).
It will be appropriate here to point out that the several features above described, are laid down mathematically from Ezekiel’s prophecy, for however interesting an explanation may be, such explanation would fail to satisfy unless the measures given by Ezekiel “closed” or “fitted” just as the parts of a puzzle. Hitherto those who have endeavored to explain this prophecy ignore this important element. There is neither “fit” nor fitness in their explanations. Dimensions mentioned by Ezekiel are omitted, and a wrong application of others given. In this case the internal measurements correspond with the external dimensions. For instance, the side of the square is 500 reeds, or 3,000 cubits. The two corner courts occupy a space of 360 cubits, leaving a measure of 2640 cubits for the arches that span the interior between the corner courts. The arches are 25 cubits (the same width as the gateway), the supporting pillars 6 cubits. Now 31 cubits, the distance from center to center of the supports, fit exactly between the towers, allowing for a half column at either end for the springing of the arch abutting on each tower (see Frontispiece).
So much for mathematical proof.
The total number of rooms in the outer court on the four sides according to this delineation is 1776, each in average length 85 feet by 50 feet wide, plus the space between the pillars supporting the arches. The total floor space contained in the chambers that flank the outer court is approximately 60 acres, while the ground floor area of the outer court and outer court buildings equals 66 acres. The rooms will not be open at the end, as shown in the illustrations, but furnished with what the prophet calls, literally, closed openings, a term which implies perforated screens of some kind, perhaps like the charming fretwork of a Hindu temple. In some portions of the temple these screens appear to carry creepers and foliage.
The question naturally arises—For what are these rooms to be used? Certainly the great extent of floor space is not more than would be expected for “a house of prayer for all people”; nevertheless, the particular purpose of this portion of the house is a question of much interest. The description of the corner courts will furnish the clue.
According to 46: 22, the corner courts are 40 reeds long and 30 reeds broad. In this case the length 40 reeds must be taken to signify the height of the building erected over the court; thus the corner courts are 30 reeds square. The reason for arriving at this conclusion is the presence of a Hebrew word in the text that has not been translated in the A.V. This word indicates that the dimensions given apply to all four sides of the square, i.e. 30 reeds for each side and each corner—40 reeds high.
The reader will have some difficulty in realizing the immense size of the towers here specified. The ground floor area of each would equal double the floor space upon which St. Paul’s Cathedral, London, stands, while the height of the building erected over the corner courts would exceed that of any building in the world, excepting such as the Washington Monument, 550 feet high; but that monument would be a mere stick by comparison with the towers described in Ezekiel’s prophecy.
Now these towers are said to have under them “boiling space round about”, and the towers themselves are said to be “the places (or residence) of them that boil, where the ministers of the house shall boil the sacrifice of the people” (verses 23, 24).
These corner courts are marked E E on Plate V, and may be described by the more familiar term, kitchen courts. The provision of kitchens eight times the area of St. Paul’s Cathedral, London, speaks volumes.
Why “boiling places”? Refreshment would be required for the innumerable worshippers who go up from the new city, Jehovah Shammah, some 23 miles to the south (see plan of Holy Oblation, Plate III).
In support of this suggestion, it will be seen, by reference to 40: 41-44, that “slaying blocks” are provided at the northern gate entrance, for dealing with the animals brought up to the Temple by the worshippers (see Plate IV).
The testimony of Zechariah is in accord; thus we read “The nations shall go up from year to year to worship, and to keep the Feast of Tabernacles”; therefore, of necessity, provision must be made for holding such a feast. It may be thought that a feast would not be held in a temple of worship; but with God all His appointments are sacred, and these feasts are not of human devising but are appointed by divine command.
Jesus fed the multitude on the occasion of his first appearing, he will do so again when he appears a second time.
A remarkable prophecy by Isaiah refers directly to this period. Thus we read: “In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (25: 6).
By referring to the previous chapter of Isaiah’s prophecy it will be seen that the mountain which is to be the scene of this divinely appointed feast is Mount Zion in Jerusalem.
Looking at the construction of the buildings in the outer court, and their connection with the corner courts at either end, it seems that the porches of the court, as previously suggested, extend in front of the chambers on either side of the court, and form a continuous terrace extending in front of the chambers from tower to tower. The lower, or basement, portion of the chambers will be admirably suitable for storage purposes; respecting which Ezekiel states, “within were hooks, a hand broad, fastened round about” (40: 43), presumably for hanging up carcasses. The roof of the continuous porch and the terrace will be equally convenient for conveying the food from each gate entrance to the kitchens, and for returning the same on the terrace in front of each chamber.
It may be thought that the conveyance of cooked food for half a mile, i.e. halfway along the outer court, the distance from the kitchen to the center room, would present a difficulty, but in these days of electric transit obstacles of that kind need not be anticipated. A practical illustration of what can be done in this respect is to be seen at Welbeck Abbey, where the late Duke of Portland constructed a subway leading from the kitchen to the dining-hall. All the necessary equipments for a repast are here swiftly conveyed a considerable distance in heated trolley cars from point to point. Thus we have sufficiently strong reasons for suggesting that a portion of the outer court buildings will be devoted to the purpose of feeding those who go up to the Temple to worship. Other portions are reserved for those who minister in the Temple.
Light in the
Place of Darkness
In passing it may here be noticed that the prophecy concerning Mount Zion, which appears in the twenty-fifth chapter of Isaiah, is remarkable not only because of the divinely appointed feast which is to take place at Jerusalem after the restoration, but also because it foretells a great change in the condition of society. Verse 7 continues thus: “He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations”.
What is the veil here mentioned? and how is that veil to be removed? These are interesting and important questions, the answer to which may be obtained by comparing verse eight with the nineteenth verse of the next chapter, which reads: “He will swallow up death in victory. . . .Thy dead shall live, my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead”.
Evidently Isaiah connects the removal of the veil with the resurrection. Inferentially, therefore, the veil, obscuring the mental vision of mankind, is connected with the doctrine of the resurrection. Does the prophet refer to unbelief in the resurrection? or has he in view the prevalence of a doctrine which obscures and makes of none effect that doctrine? Probably he has in view both these blinding influences.
There are several ways in which the doctrine of the resurrection from the dead may be nullified. The apostle Paul mentions one in his second letter to Timothy, speaking of Hymenæus and Philetus: “Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some” (2: 18).
A modern form of the error is to say that resurrection appertains to the mind and character, whereas the apostle Paul insisted that the resurrection will take place beyond the grave, and that it is a physical regeneration and rebuilding of the whole person (see the First Epistle to the Corinthians, 15: 1-8, 35-44).
Another truth-destroying doctrine is the doctrine of the inherent immortality of the soul. If men are naturally immortal, and if the “ego” is a never-dying soul, why a resurrection? If, on the other hand, men are deprived of all consciousness in the death state, resurrection becomes imperative for a future life. This false doctrine concerning man’s nature is spread like a pall before the vision of all people. That dogma will vanish at the return of Jesus Christ as the mist of the morning before the rising sun. This theological error is the great obstacle in the way of correctly dividing the word of truth. The doctrine of eternal torture also is based upon the doctrine of the immortality of the soul, while much of that which is taught in the Scripture is made of none effect because the Bible is read under the influence of this pre-conceived idea. For instance, if it were true that man is a never-dying spirit and goes to heaven at death, what necessity is there for the return of Christ?
After the measuring angel had shown the whole of the east, north, and south sides of the outer court buildings, Ezekiel is taken into the inner court, which is a vast quadrangle formed by the outer court buildings, inside which he observes a magnificent circular structure surrounding a hill. These buildings are called the chambers of “the singers” (40: 44). The method of description is peculiar. They are divided into two sections, made up of numerous rooms, and appear to be subdivided by avenues leading up to the Most Holy. One section is stated to be at the side of the north gate, and the rooms in that section “have their prospect towards the south”; in the other at the side of the east gate, the rooms “have their prospect towards the north” (see Plate V). From evidence hereafter appearing it seems that these chambers are intended to form a circle in no other way can the specifications of verse 44 apply. They appear to be divided into two sections for administrative purposes, for the word translated “singer” has a wider signification with the Hebrews than with us. It was a term applied to certain prominent rulers in connection with the priesthood in the days of Israel’s prosperity. Hence Ezekiel states that those singers who minister in the chamber having a southern prospect are also priests and “keep the charge of the house” (45), and these same priests are said “to teach the people the difference between the holy and the profane, and cause them to discern between the unclean and the clean. In controversy they shall stand to judge” (44: 24). These statements respecting the singers indicate the use of the buildings in the inner court. These buildings are uniform in construction, as are the chambers in the outer court, but their appearance and arrangements differ materially.
From the forty-fifth and forty-sixth verses it will be seen that the chamber (cella, or series of rooms) having a southern prospect is to be used by “the priests, the keepers of the charge of the house. And the chamber whose prospect is towards the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok. . . .which come near to the Lord to minister unto him”.
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It will be appropriate here to speak of the position of the Levites and the sons of Zadok in the restoration. Jeremiah testifies: “Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our Righteousness” (33: 14-16).
Reference to the eighteenth verse of the same chapter shows that one element in “that good thing which God promised to Israel” is connected with priesthood through which only “The Lord our Righteousness” is possible. The incident that led to the bestowal of “the promise” was the vile conduct of the Sons of Levi, which resulted in the rejection of Eli and his house because “he restrained them not”. This exclusion of the house of Levi from the high priesthood was for ever (see I Sam. 3: 13, 14). And the promise of another order of priests to whom would appertain the high priesthood is given in the second chapter of the same book: “And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind, and I will build him a sure house; and he shall walk before mine anointed for ever” (2: 35).
Thus we see by this covenant that Deity intended to select a righteous immortal high priest and priesthood; hence the introduction of the term “The Lord our Righteousness” in the prophecy of Jeremiah.
This “Lord” who is to be the righteousness of His people above referred to is also the subject of prophecy in Isaiah. “There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (11:1, 2).
Thus it was decreed by Deity that He would raise a righteous ruler from Jesse’s root, saying: “There shall be a ruler over mankind, ruling in the righteous precepts of Elohim”1 (2 Sam. 23: 3, 4). Time has failed to bring forth such a ruler by natural generation. How can mortal man be just with God? (Job 4: 17, 19). Neither can he, unaided, manifest righteous judgment for his fellow men. Hence, Deity purposes to provide such a ruler, for “he saw that there was no man, and wondered that there was no intercessor; therefore his arm brought salvation unto him, and his righteousness, it sustained him. For he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke” (Isa. 59: 16, 17).
1 This rendering by Dr. Thomas is in harmony with the marginal notes of the A.V. and R.V.
Comparing the above passages with Rev. 22: 16, it will be seen that the resurrected Jesus speaks of himself as “the root and offspring of David”. He is therefore the “Righteous Branch” which Deity foretold by Isaiah should come forth out of the stem of Jesse. In this connection it will be remembered that Jesus claimed to be the son of David, to whom reference is made so voluminously in the prophets. If this be conceded, it must also be agreed that each of these prophetic utterances above quoted carries a hidden meaning appertaining to the priesthood; for, as will he seen in the sequel, “The Lord our Righteousness” is also a High Priest, and without this qualification he would not be fitted to fulfill the great function of kingly rulership mentioned by Jeremiah in the following passage: “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (23: 5, 6). Here Jeremiah refers to the High Priest of the new order, whereas in the former quotations from chapter 33 he points to multitudinous elements of this Branch, or order of priests, of whom more anon.
Concerning Jesus, he alone of all the sons of Adam can claim the title of the righteous one.
He said: “Which of you convinceth me of sin?” and is represented as the one “who in righteousness doth judge and make war” (Rev. 19: 11). Without question then he may be called “the Just One”. The importance of recognizing this as his title will hereafter appear.
The apostle Paul, speaking of Jesus, designates him “a high priest after the order of Melchizedec “ (Heb. 6: 20), a position to which he has already attained. Accordingly, as Jesus is the “one mediator between God and men” (I Tim. 2: 5; Heb. 7: 17), there cannot be any other high priest, either now or in the future. At his second appearing he is still a High Priest. Now he sitteth at the right hand of his Father in heaven exercising the office of high priest for his household (Heb. 3: 6). Upon his return he will sit upon his own throne, and will perform the same function for all mankind. Thus we read in Zechariah: “Behold the man whose name is THE BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord. Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both” (6: 12, 13).
Jesus is styled “a High Priest after the order of Melchizedec”, therefore, there are subordinate priests of that same order. Who are they? The book of Revelation supplies the answer in that portion which describes the company of the saints in symbol, as saying, “Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests, and we shall reign on the earth” (5: 9, 10).
This same community is represented in the fourteenth chapter as a hundred and forty-four thousand with the Lamb upon Mount Zion, and having the “Father’s name written in their foreheads”. This implies that Jesus and his disciples have an important mission to fulfill in connection with the priesthood when the Lord returns to Mount Zion— the very mountain, it will be remembered, in connection with which the veil of ignorance is to be destroyed.
Many of the brethren who form the community spoken of in the above passages are now sleeping in the dust of the earth, others will follow them to the grave, while some will be alive at the second advent. Concerning those who sleep, it is testified that the Lord Jesus shall descend from heaven with a shout, with a voice of the angels, and with the trump of God, and the dead in Christ shall rise first; then the living are united with them, and after judgment the whole form one glorious galaxy, because they have received the gift of eternal life by a change from mortality to immortality. In this way their union with Christ, who is their head, is complete. They become con-substantial with him (Phil. 3: 21). Peter speaks of the followers of Christ as an holy priesthood, “a chosen generation, a royal priesthood, an holy nation” (I Pet. 2: 5-9). Now since Jesus, their head, is a High Priest after the order of Melchizedec, they must of necessity be members of the same order, and in some way united with him in this high priesthood. They are said “to have washed their robes and made them white in the blood of the Lamb. These are they which follow the Lamb whithersoever he goeth. In their mouth was found no guile, for they are without fault before the throne of God” (Rev. 7: 14; 14: 4, 5). They are said to be with the Lamb “whithersoever he goeth” and therefore partake of his title, honors, and functions. They partake of the righteousness of their head, and with Jesus become “the Lord our Righteousness” in the collective sense because they are one with him.
The reader also will at once surmise that there is some connection between this priesthood and that which exercises the higher priestly office in the Temple mentioned by Ezekiel. These are called “the sons of Zadok”. Now Zadok was the high priest selected by Solomon in the place of Abiathar the last of the house of Eli, who was rejected of God according to the prophecy that came through Samuel. The word Zadok means “just”, therefore the sons of Zadok would mean the sons of the just one. Under these circumstances Zadok became a typical name, representing the coming high priesthood. In the same way Solomon (peace) is typical of the prince of peace. But why should the righteous and antitypical “sons of Zadok” be called “the priests the Levites, the sons of Zadok”? (Ezek. 44: 15). It cannot be that reference is here made to the literal descendants of Zadok, for the Levites by natural descent are excluded from the high priesthood. They are to occupy a subordinate position in the Temple services.
Of that subordinate position Ezekiel speaks thus: “Because they ministered unto them (that is, the nation) before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up my hand against them, saith the Lord God, and they shall bear their iniquity. And they shall not come near me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed. But I will make them keepers of the charge of the house, for all services thereof, and of all that shall be done therein” (Ezek. 44: 12, 14).
From the above it must be evident that those who perform the function of the higher priesthood are called “the Levites, the sons of Zadok”, for another reason other than that of natural descent. Deity promised that the nation of Israel should become “a kingdom of priests, and an holy nation”, if they obeyed His covenant (Exod. 19: 5, 6), but the nation of Israel and their priests fell away from the divine favor because they disregarded God’s word, consequently another nation, a holy nation, not reckoned as priests by natural descent, will, in the restoration, stand in the place which Israel should have occupied. The higher order of priests called “the sons of Zadok” are antitypical Levites just as the disciples of the Lord Jesus Christ are called “the true Israel of God”; for “he is not a Jew who is one outwardly, but he is a Jew who is one inwardly” (Rom. 2: 28, 29). So the higher order of priests in the Temple services are said to be Levites, though not so named by reason of natural descent. Reference to the book of Revelation will confirm this conclusion. There the redeemed are represented as twelve tribes of Israel after the spirit, and a tribe of Levi is found in this enumeration. They are said to have been sealed in the forehead (Rev. 7: 2, 3). That is to say, by knowledge and belief they have been introduced into the Israelitish community, of which Jesus is the head, while those of the house of Israel by natural descent are excluded from this office. Perhaps a selection will be made of certain members of the immortal priests to attend at the altar in the Temple, while others will perform those functions which appertain to the offering of incense (Mal. 1: 11). The former are the priests the Levites, the sons of Zadok, while the latter, howbeit sons of Zadok, minister as members of this Melchizedecan order of priests in every part of the earth where incense is offered.
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As an altar of sacrifice formed an important feature in the Temple erected by Solomon, an altar of sacrifice will be required in the Temple erected by the greater than Solomon. It is of extraordinary dimensions, the details of which, however, need not be considered here. That which is more important to consider is the use of an altar of sacrifice in the Temple of the future age. It may be suggested that animal sacrifices will not be required in the age to come, because Jesus, by one offering, hath perfected for ever those that come unto God through Him. In a question of this kind we must be guided solely by the testimony. “Get your facts, let your theories take care of themselves” must be our motto. What, then, is the divine testimony on the subject? A question of such importance demands a complete answer.
First of all it should be noted that the offering of animal sacrifice is clearly indicated in Ezekiel’s description of the Temple. As Ezekiel passed through the gateway of the Temple, he observed “upon the tables the flesh of the offerings” (40: 43). After receiving the dimensions of the altar the offering of a young bullock for a sin-offering is mentioned. The altar itself is to be cleansed by sprinkling the blood of a young bullock on the four horns of the altar (see 13: 20).
Apart from the prophecy of Ezekiel, we have the following: “Do good in thy pleasure unto Zion: build thou the walls of Jerusalem. Then shalt thou be pleased with the sacrifices of righteousness, with burnt offerings and whole burnt offerings: then shall they offer bullocks upon thine altar” (Psa. 51: 18, 19). Here the Psalmist speaks of the day when the good pleasure of the Deity is performed upon Zion, and when its walls are rebuilt at a time when animal sacrifice will be restored.
Speaking of the advent of the Messiah, Malachi thus testifies: “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple. . . . He shall sit as a refiner and a purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years” (3: 1, 3, 4). This testimony clearly involves the restoration of animal sacrifice, “as in the days of old”.
In the passages in Isaiah already referred to which speak of a “house of prayer for all people”, we read: “The sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord . . . even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called the house of prayer for all people”. Clearly, when the house of God is the house of prayer for all people, offerings and sacrifices by both Jew and Gentile will take place therein.
Speaking of the glory that is to be revealed when the nation of Israelis once again received into the divine favor, Isaiah also testifies: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee (Israel), and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. . . . The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praise of the Lord. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory” (60: 1-3, 6-7). Here Jew and Gentile offer their flocks and herds.
Speaking of the future age, the Psalmist also testifies: “All the earth shall worship thee, and shall sing unto thee; they shall sing unto thy name. . . . I will go into thy house with burnt offerings: I will pay thee my vows” (66: 4, 13).
It will thus be seen that when the Temple is erected and Jerusalem becomes the center of universal worship, animal sacrifice as well as offerings will be presented therein. That animal sacrifices are entirely abolished because Jesus hath died for the sins of men is a mistaken inference. The question remains—Why should such sacrifices be reinstated? While the sacrifice offered under the law did not take away sin, but pointed forward to the sin-bearer in the person of Jesus the Son of God, so in a like manner offerings in the future age will point backwards to that same sin-bearer— Jesus. It cannot he denied that if the blood of a bullock or a goat was a suitable means of teaching the children of Israel by type that the promised Messiah would be offered upon the tree, the same means will be equally efficacious to show that Jesus had already died for sin, and that “neither is there salvation in any other for there is none other name under heaven given among men, whereby we must be saved” (Acts 4: 12).
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An important point is to determine the position of the altar in relation to the house. Ezekiel describes it as “before the house”. Since the house is square and each side exactly alike in configuration, and there are entrances on all sides of the house, one may infer that the altar cannot be facing any one side of the house on the outside, and that the position of the altar is somewhere in the interior. This inference becomes stronger when it is observed that Ezekiel first mentions the altar after he was taken into the inner court, and the dimensions of the altar are given when Ezekiel is in the inner court (43: 5, 13). Looking at the fifteenth verse of chapter 44, in connection with the definition of the duties of the priests, the sons of Zadok, that they shall come “near to minister” and shall “stand before the Lord to offer the fat and blood”, whereas the subordinate priests “shall not come near”, it seems imperative that the altar should be so placed as to be inaccessible to the latter, while easily approached by the former. In the center of the circle all these conditions would obtain, because the center is called the Most Holy. Here the necessary restrictions debarring the mortal priests from approaching the altar would exist, whereas if the altar were placed outside the house such restrictions could not obtain. According to the testimony it will be observed that the Most Holy is a hill in the center of the house. Elevated upon this hill the altar will be a conspicuous object: its position there is unique and appropriate—unique, because of its prominence “before the house” (literally, in the presence of the house), where all the worshippers will be able to see it, and where all the offerings made upon it will be observed by the vast congregations which assemble in the Temple: appropriate, because the altar in the Most Holy is a figure of him through whom all offerings are made and through whom forgiveness comes. Jesus Christ is now in the Most Holy state because immortal, and by a figure he is spoken of as an altar (Heb. 13: 10). The literal altar in the Most Holy in the Temple may therefore be said to represent the Christ Altar.
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The position of the Temple and its altar geographically is also a question of deep interest. Speaking of the time when there shall be one king over all the earth, and when all nations shall go up to Jerusalem to worship, Zechariah testifies: “And it shall be in that day, that living waters shall go out from Jerusalem; half of them towards the former sea, and half of them towards the hinder sea: in summer and in winter shall it be” (14: 8).
Now Ezekiel describes a stream of water issuing from the Temple eastwards; the stream of water becomes a river in volume, and its “waters go out towards the east country, and go down into the desert” (literally, Arabah), which is that depression containing the Salt Sea. Evidently Ezekiel and Zechariah speak of one and the same place from which the waters issued. This testimony is confirmed by others of like kind; accordingly one may conclude that the site of the Temple and the site of Jerusalem are one and the same.
A comparison of Ezekiel’s prophecy with the ordnance survey of Jerusalem will show that the area of the Temple is sufficiently large to include within its limits Mount Zion and Mount Moriah, so that the original place of sacrifice on the mountain, upon which it is believed Abraham offered Isaac, and the mountain upon which the Temple of Solomon was erected, are included within the precincts of this greater Temple.
Another point of interest in this delineation is that the slaughter-blocks on the outside of the northern Temple gate come upon the very site where Jesus was crucified “without the gate” of the ancient city.
Plate: The ground plan reveals a circle within a square. The never-ending circle suggests Eternity; the square is the symbol of Israel (Num. 2; Rev. 21: 16). The spiritual lesson derived from the construction of the Temple suggests the principle that Eternal Life is only possible through the Hope of Israel. Entrance for worshippers is only from north or south (Ezek. 46:9), and whosoever enters by one entrance must go out by the opposite exit, ensuring that the Psalm 48:12 will be literally fulfilled. A stream of living water, emanating from under the altar will flow eastward from the northern and southern gates, so that anybody entering from these directions must go through the water. Baptism will thus find its counterpart in the Age to come for the mortal worshippers.
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GOVERNMENT IN THE AGE TO COME
SOME INTERESTING FEATURES IN THE
STATE RELIGION OF THAT ERA
“Great is the Lord, and greatly to be praised in the city of our God, in
the mountain of his holiness. Beautiful for situation, the joy of the whole
earth, is Mount Zion, on the sides of the north, the city of the great King.”
The above quotation from the forty-eighth psalm speaks of the time when Mount Zion will not only be the city of the great King, but will also be “the joy of the whole earth”.
Up to the present time Mount Zion, so far from having been the joy of the whole earth, has been a source of conflict and turbulence among the nations, for it is also written “Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it” (Zech. 12: 2, 3).
Primarily, in this testimony, the prophet Zechariah refers to that time when all nations are gathered together at Jerusalem to battle. It is nevertheless true that for all past ages those nations that have interfered with the prosperity of Zion have suffered distress. All this turmoil, however, is to end in joy when Mount Zion is again favored by the divine presence.
Concerning that time, the Psalmist speaks: “Yet have I set my king upon my holy hill of Zion” (Psa. 2: 6).
Zion’s king is the son born unto Mary in Judea, and now exalted to the right hand of the majesty in the heavens, as the following testimonies show: “Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psa. 2: 7, 8). This psalm is applied to Christ by the apostle Paul, and is prophetic (see Heb. 1: 5).
The Psalmist also testifies: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth” (110: 1-3). This psalm is also applied to Jesus the Christ by the apostle Paul in his letter to the Hebrews (compare the fourth verse with Heb. 7: 17). Jesus, therefore, according to David, is “to rule in the midst of his enemies”, who will then receive him with acclamations of joy (Matt. 23: 39).
Concerning that time Isaiah speaks thus: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” (9: 6, 7). Unquestionably this prophecy refers to Jesus, for the words spoken by the angel Gabriel to Mary are a reiteration of a portion of the promise. Thus we read “Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1: 31-33).
Much needless darkening of counsel by words without knowledge mystifies this plain testimony. The throne of David is supposed to be translated to heaven, but neither David nor his throne are in heaven, for we read, “David is not ascended into the heavens”. “Of the fruit of thy body will I set upon thy throne. . . . The Lord hath chosen Zion. . . . There he will make the horn of David to bud” (see Acts 2: 34; Psa. 132: 11, 13, 17).
But what is to be understood by the phrase “The Throne of David”? Is it not the polity over which David reigned? The throne of Edward VII involves the supreme kingly dignity and authority appertaining to and exercised over the various races composing the British Empire. So with the phrase “The Throne of David”. The simple meaning of the prophecy is that Jesus shall reign over the same people in the same land and exercise justice from the same city as did David of old. Obviously, then, there can be no throne of David, nor can Jesus the Messiah reign over the house of Jacob, unless the nation of Israel is restored to the land from which they have been expelled.
This misapplication of the testimonies respecting the throne of David leads to another error. The twelve tribes of Israel are supposed to be taken to heaven at death, but Jeremiah defines the exact locality in which the children of Israel will be found in the days when Deity “will raise unto David a righteous branch, and a king shall reign and prosper”. “Behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; but, the Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land” (23: 7, 8).
The above prophecy has not yet been fulfilled; it can only refer to the time when the Israelites are the subjects of that great deliverance mentioned, a deliverance which will so far exceed their exodus from the land of the Pharaohs that men will cease to speak of God as the God who brought forth the Israelites out of Egypt, but as that “God who brought them from the northern countries”, and from the ends of the earth where they now dwell.
Looking at a map of Europe and Syria, placing the finger upon Jerusalem and tracing the meridian northward, it will be seen that the phrase, “the northern country”, describes that portion of the earth in which the Jews chiefly live at the present time. (* written in 1906) Of the known Sons of Israel there are between eleven and twelve millions dwelling in different parts of the earth, but the bulk of the race, between seven and eight millions, dwell chiefly in European Russia and other cities bordering thereon. They are not happy there; they would get away if they could. To remove them to the land of their fathers is a task insuperable apart from divine assistance. This help will come in due course, but the significant point is, that the Israelites are found in that very portion of the earth where prophecy indicates they are to be at the time of the resurrection.
So far from the translation of the twelve tribes from off this sphere taking place, Jesus made a significant promise to the twelve, when Peter asked the nature of their reward, thus: “Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19: 28).
The words of this prophecy leave no doubt whatever that the twelve apostles will occupy tribal thrones when Israel returns to the land of their fathers. Restoration and regeneration will take place in the end, when the “Son of man shall Sit on the throne of his glory”. When will Jesus sit upon the throne of his glory? The answer is supplied by the Psalmist: “When the Lord shall build up Zion, he shall appear in his glory” (Psa. 102: 16).
The restoration of the twelve tribes over whom Jesus is to reign and the rebuilding of Zion follow, and are dependent on, the advent of the Messiah. These marvelous features in God’s future purpose are to be deployed upon the earth. The theory that the thrones of David and the twelve tribes of Israel are translated to heaven nullifies all this.
Speaking of the new era that is to be established at the second advent, the prophet Isaiah testifies: “Behold, a king shall reign in righteousness, and princes shall rule in judgment. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places. . . . For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy” (32: 1, 16-18; 65: 17, 18).
After what has already been said upon the use of figurative language in the Scriptures, it will scarcely be necessary to explain that the new heaven and the new earth comprise a new constitution or polity, established upon the earth. Not only is this new government for the benefit of the nation of Israel, but for the benefit of all the inhabitants of the earth. Therefore the prophet continues “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream” (66: 10, 12). “At that time they shall call Jerusalem the throne of the Lord; and all nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil hearts” (Jer. 3: 17).
Now when all nations are ruled from a common center, the exigencies of the situation necessitate as ample arrangements as those required for universal worship already considered. Provision equal to the necessity of the case will be found in the building described by the prophet Ezekiel.
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On the supposition that the reader has carefully followed the description of the outer court buildings, and noted that the chambers of the singers, or rulers, are in the inner court, it is unnecessary to repeat that the inner court is divided into two portions. Reference to Plate V shows the two divisions. The inner court extends from side to side of the inner temple gates and is much larger than the outer court. The central part of the inner court is called the Most Holy, and the remainder the “Separate Place” (see Plate V, B B, the “Separate Place”, C C, the Most Holy). This division of the inner court is effected by the circular range of buildings hereafter referred to. That part of the court extending between the inner court gates and the Most Holy is not happily described by the words “the separate place”, because both priests and worshippers assemble there. The word translated “separate” literally means cut off. This portion of the house, therefore, is that part of the inner court which is “cut off” from the Most Holy by the range of buildings which surround it. It may be described as comprising the four huge triangles resulting from the form of the Most Holy place in the center of the inner court.
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The buildings that
surround the Most Holy are composed of posts, porches, arches, and magnificent
cellæ. The cella is divided into thirty sections by openings leading up to the
central area (see Plate V). Each section is again sub-divided, and each
sub-division is furnished with a porch that encloses a double flight of steps,
flanked on each side by the base of the columns that form the porch. Between
each flight of steps a cherub or sculptured figure is shown. The head of the
cherub is said to have two faces one, that of a lion, turned to the pillar of
the porch on the one side, and the other, that of a young man, towards the
pillar on the other side and so on throughout the “house” all round the circle.
These cherubim rest upon a base 12 feet high, and appear to be about 40 feet
long, io feet wide, and 24 feet high. The pillars of the porch rise about 40
feet above the floor of the Temple. It may be observed that if this is the
intended arrangement, a more magnificent facade cannot be conceived (see Plate
VI) 1
1 The ornamental dressing to these diagrams will not be taken by the reader as culled from the prophet’s description, excepting that Ezekiel’s description implies a structure ornate in character and of great beauty.
Passing up the steps “between the cherubim”, the doors of the Temple are reached, which open into the divisions of the great hail. These divisions may be likened to the spokes of a wheel with the center cut out. Each section appears to be divided into three portions, which might well serve for anteroom, auditorium, and council chamber. Beyond the third division another set of doors gives access to a Loggia, corresponding with the porch on the outer side, adorned with cherubim and palm trees, but without steps or means of exit from the inner edge of the porch, which is here elevated some 12 feet above the arena, thus barring all access thereto.
The suggestion which inevitably follows from this description is that these sub-sections are suitable for courts of justice, of which there are, according to this delineation, three hundred and eighty-nine, in a continuous series all round the three-mile circle. Since “the throne of the Lord” will be universal in jurisdiction, it will be admitted that a range of courts three miles in circumference is not too large for the center of government.
Here it may be remarked that the dimensions of the rooms and divisions in this great circular cella fit the diameter of the circle as fixed by the dimensions given by the prophet. The mathematical proof, therefore, applies to the buildings of “the inner house” equally as well as to those of the outer court. Certainly a wonderful fact and difficult to explain away, if it be contended that the correct solution of Ezekiel’s enigma has not been found.
The Cherubim in the Inner Temple
If this circular range of buildings is intended for courts of justice, the cherubim which adorn each suite, and which are of such ample dimensions, call for a word of comment. Why are these figures placed so prominently at each entrance between the steps which lead up to the interior? The reason may be inferred, first from the fact that two faces appear on each cherub—one like that of a lion and the other like that of a young man; and, secondly, from one of the titles of the Son of God.
Not only is Jesus represented as the lamb of God, but also as the “Lion of the tribe of Judah” (Rev. 5: 5; 6: 16). In Bible language the lion is representative of executive judgment, while the lamb has always been symbolical of “The Lamb of God which taketh away the sin of the world” (John 1: 29). Is it not in harmony with the fitness of things to select these two symbolical faces of a lion and a man to represent Jesus as judge and deliverer (see I Kings 13: 21-24, 28; 20: 36; Gen. 49: 8-10; Luke 9: 69-73; Acts 17: 31)?
A more impressive way of representing him who is the soul of the new order could scarcely be devised than by the range of symbolic figures standing guard, as it were, at each entrance of the three-mile circle. By these cherubim, those who assembled in the courts for judgment would understand that there, in this place, is the power of life and death, fear and hope.
That which is represented in symbol at the doors of the Temple will be manifested in reality in its precincts. The water of life, of which more anon, will flow from the Temple, while the sentence of death will he carried out upon those who transgress, that all those who go up to worship may see and learn wisdom thereby. Isaiah, speaking of those who ascend to Jerusalem to worship, states that such “shall go forth (i.e. from the Temple), and look upon the carcasses of the men that have transgressed against God, for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” 1 (66: 24).
1 This passage in Isaiah does not give countenance to that dreadful doctrine of eternal torture still current in religious circles. When speaking of “unquenchable fire” the prophet uses words having a common meaning in everyday life. In modern parlance a fire that cannot be “got under” is said to be unquenchable. So the burning here described is a burning after death, from which there will be no escape. In this sense the fire will be unquenchable. For a similar reason the worms are ii ~t immortal, but worms which consume to the end; their work is eternal and unending in its results.
Thrones of Judgment
Joining the Most Holy then, but separated from it by a deep rampart or wall, are the necessary equipments for the administration of the law at the time when all nations shall say, in the words of Isaiah already quoted, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths for out of Zion shall go forth the law, and the word of the Lord from Jerusalem”.
Speaking of this same time, the spirit in David said, “Jerusalem is builded as a city that is compact together: whither the tribes go up, the tribes of the Lord unto the testimony of Israel, to give thanks unto the name of the Lord. For there are set thrones of judgment (i.e. there do sit judges on thrones, see margin), the thrones of the house of David” (Psa. 122: 3, 5). The thoughtful reader will connect this prophecy with the testimony already, showing that the twelve apostles are to occupy twelve tribal thrones in the “regeneration”. In the inner sanctuary there is provision for many thrones. How are the additional seats of jurisdiction filled? According to the promise of the Lord Jesus Christ others will be brought into the covenant which cedes the throne of David to the anointed Jesus. In the Apocalypse the promise is given: “To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father in his throne. . . He that overcometh, and keepeth my words unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron” (Rev. 2: 26, 27).
Thus others, in addition to the apostles, share with Jesus the rulership in the age to come. Hence we read in Isaiah “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David” (55: 1, 3).
The “sure mercies of David “ are connected with the covenant God made with David concerning His son and heir. That covenant is recorded in the seventh chapter of the second book of Samuel, and comprises the following points:
(a) That God promised to David a sure house (verse 11).
(b) That after his decease God would raise up his seed to sit upon his throne (verse 12).
(c) That, once established, this kingdom would stand for ever (verses 13-16).
(d) That God would be the Father of the son promised (verse 14).
(e) And that, withal, David should live again when this promise became realized.
David felt greatly blessed by the terms of this promise, and this wonderful purpose of the Deity became “all his salvation and all his desire”, even though, at that time, he did not see the development of the purpose which God had so graciously revealed. Nevertheless he died in hope of it, and was “sure” of its ultimate fulfillment whatever obstacle the sons of Belial placed in the way of its realization (2 Sam. 23: 1-7). As already shown, Jesus was the son promised to David, through whom the covenant is to be established (Acts 2: 30, 31; 3: 19-21). Moreover, the apostle Paul speaks of the disciples sharing in the mercies of David by the Gospel. “And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13: 34, 38, 39).
Remission of sins, then, in the name of Christ, opens the way for the subject, therefore, to share in the honor of co-rulership with Christ (see also 2 Tim. 2: 12). In what way each individual will take part in the administration of human affairs with Christ in the age to come is not exactly revealed. Myriads of agents will be required to regulate the affairs of the kingdom of God and of Christ: some will bear rule over ten cities, while others will regulate five (Luke 19: 15-19). Possibly the administration of justice in the coming age will be organized upon similar lines to the service ordained by Solomon (who was a type of Christ), so that the central seat of jurisprudence at Jerusalem will be occupied by course by the appointed judges. In this way a continual “ascending and descending upon the Son of man” will take place, as foretold in the gospel by John (John 1: 51). In any case the bestowal of the “sure mercies of David” involves association with the Son of David in the throne and government which became his through the "covenant” God made with David.
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Of the posts of the building which form the outer limits of the inner temple cella, and extend in two concentric circles around the Most Holy, Ezekiel speaks thus: “He brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle” (41: 1)
That is to say, the posts which stand on each side of the Temple building enclose a large circle one mile in diameter. Why should this vast area be called “the tabernacle”? As a matter of fact it is not so designated. In the original the word is O’hel, or “tent”, and is so translated in almost every other instance in the Bible. Careful study of the description of the tabernacle in the wilderness, particularly with the aid of the Revised Version, will show a difference between the tent and the tabernacle. Constant mention is made of “the tent (O’hel) of the tabernacle”. The two terms are by no means identical. This distinction should be borne in mind. The posts of the Temple coincide with, or mark out, the expanse of the tent. A recognition of this fact involves the question— How can a mile enclosure become a tent? a question which does not admit of a satisfactory answer if by the word tent we understand poles, pegs, and canvas. These elements of a modern tent are not necessarily involved in the Hebrew word O’hel, which, strictly speaking, describes the space enclosed by the foresaid materials. We use the English word in a similar sense when we speak of “tenting” anything. Coming to a scriptural illustration, a remarkable instance occurs where reference to the star-spangled expanse above us is made by the prophet Isaiah. “He that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent (O’hel) to dwell in” (40: 22).
Here we have a “tent” (O’hel) without the usual material the heavens en-curtained with floating clouds form a magnificent dome, brilliant stars the while peering from its depth, gloriously rich and beautiful. Here is a “tent” of immense extent without any covering save the boundary between the atmosphere and the expanse. Likewise the central space of one mile diameter may become a “tent” in the Hebraistic sense of the word, if enclosed in any way, even if not after the usual mode. It remains to be shown that a covering will be provided.
Concerning the restoration Isaiah testifies “When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory shall be a defense” (or covering, see margin; 4: 4,5).
This prophecy reminds one of that which existed formerly, when the children of Israel sojourned in the wilderness, the angel of Jehovah accompanying the camp in a cloud that had the aspect of fire at night. The lifting of the cloud that covered the tabernacle when the tribes rested in camp signified that the children of Israel must move on. It may be taken, therefore, that the prophet Isaiah speaks of a similar manifestation of the divine presence in the Temple of Ezekiel, for Ezekiel and Isaiah are speaking of the same period, viz., that of the era of the restoration. According to the prophecy, then, when the Temple is erected a cloud is provided “for a covering” and “for a defense”.
Why a cloud for a covering? and why a cloud for a defense?
In order to answer these questions as affecting the feature under consideration, several points must be noted:
1. A member of the heavenly host, i.e. the angel of Yahweh’s presence, accompanied the children of Israel in their wanderings (Exod. 23: 20, 21). With the angel appeared the glory of the Lord, and whenever the glory flashed forth a cloud enveloped the angel (Exod. 16: 7, 10; 29: 42, 43; 33: 10, 11). A similar manifestation of glory is to exist when the Temple of Ezekiel’s prophecy is erected upon Mount Zion (Ezek. 43: 1, 5).
2. The angel which appeared in the cloud conversed freely with Moses face to face, Moses being specially prepared for these interviews (Exod. 3, 33, 34). No one else was permitted to see the similitude of Yahweh, the enveloping cloud hiding the angel from common view (Exod. 33: 10, 14; Num. 12: 5, 8).
3. The interviews which Moses held with this angel affected the aspect of his countenance so that “the skin of his face shone”, in consequence of which Moses covered his face with a veil in the presence of his people, which he removed when he conversed with the angel (Exod. 34: 29, 30, 33-35; 2 Cor. 3: 13, 14). Again, the apostle Paul saw Jesus after the latter was changed to spirit nature; the result was loss of eyesight for a time (1 Cor. 9: 1; Acts 9: 27, 17-19). The above incidents, therefore, show that those mortals who appear in the presence of immortals receive some mark of such an interview, which in the case of the apostle Paul resulted in physical injury.
4. The glory of the Lord in the past on certain occasions has appeared “as a consuming fire” (Exod. 24: 16, 17; Heb. 12: 29).
In view of the above, Ezekiel’s testimony is deeply significant and interesting. He likens the voice of the God of Israel when the glory of the Lord enters the house to the “noise of many waters” (43: 2). Waters in Scripture signify multitudes (Isa. 8: 7, 8; Rev. 17: 15). Numerous members of the Heavenly Host will enter the Temple, manifesting there “the glory”, for, as Jesus foretold, “the Son of man shall come in the glory of his Father with his angels” (Matt. 16: 27). Also Enoch testifies, “Behold, the Lord cometh with ten thousand of his saints” (Jude 14). These “saints” are immortal. With reason, then, Ezekiel describes the glory of the Lord which entered the house as causing “the earth to shine with his glory” (43: 2), and containing elements injurious to ordinary mortals. If protection from personal injury was provided when one angel appeared in the presence of the children of Israel, how much more necessary when a multitude of the angelic host assemble in the Most Holy in the Temple of Ezekiel’s prophecy? Hence a “defense” is provided in the form of a cloud “covering” that part of the Temple called “the tent”, where the glory of God is to be manifested.
The central area of the Temple, when covered by a dome-shaped cloud, would fulfill all the conditions requisite to justify the description of Ezekiel when he speaks of it as “the tent”, “the place of God’s throne where he will dwell in the midst of the children of Israel for ever” (verse 7).
It remains to point out that in the central area is a hill, and this hill is the Most Holy. Thus we read “This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house” (Ezek. 43: 12).
The Most Holy, therefore, is a hill encircled by the building of the inner temple, up to which the measures given by Ezekiel reach.
The reader will observe, Plate I, a cloud pendant over the hill. It is so shown in order to display the construction of the house, but its normal aspect would be in harmony with the above statements.
Even a cursory perusal of the testimonies indicate that the manifestations of glory in the Temple of Ezekiel’s prophecy are connected with individual intelligences. Who are these? Will the bearers of the glory be the same intelligences who operated through Moses with the children of Israel in the wilderness? Nothing is revealed by Ezekiel on the subject excepting inferentially, and information upon the subject must be sought elsewhere in the Scriptures.
Although it is testified that the nation received the law by the dispensation of angels, the great apostle to the Gentiles declares that these do not bear rulership in the age to come (Acts 7: 53; Heb. 2: 5). If not these, then who? The first and second chapters of the Hebrews supply an answer. “Unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not vet all things put under him” (Heb. 2: 5, 8).
Unquestionably the apostle here refers to Jesus Christ as the ruler of the age to come, when all things are put under him, for” he hath by inheritance obtained a more excellent name than the angels” (Heb. 1: 4). As to the fitness of Jesus to exercise universal power, there can be no question. Of those who are to be his associates in rulership, Jesus said, “They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more; for they are equal unto the angels: and are the children of God, being the children of the resurrection” (Luke 20: 35, 36).
If the resurrected Sons of Deity are equal unto the angels, they will no doubt possess similar attributes, and will manifest a like transcendent glory. Ezekiel inferentially implies all this in the forty-third chapter of his prophecy: he records that when the glory of the Lord entered the house, the spirit “took him up and brought him into the inner court”, and he stood beside the speaker when the representative son of man said, “The place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever”. Ezekiel could not be represented in this position in vision, unless he is to he raised from the dead and immortalized, in order to be actually present when the glory of the Lord enters the house. As the man of sign, he represents the whole community of which Jesus is the head.
The bearers of the glory, then, in the Most Holy are Jesus and his resurrected brethren, whose “voice is like a noise of many waters” and from whose glory the earth shines.
In this connection the words of the sweet Psalmist of Israel acquire a new meaning: “Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psa. 24: 3, 4).
It should be observed that, in the establishment of this foretold agency of government, a greater blessing for mankind could not be conceived than the bestowal of such highly qualified rulers as Jesus and his faithful brethren. Just consider what would be the result, so far as the exercise of jurisdiction is concerned, if the world could only have a number of rulers gifted with angelic power and possessed of the wisdom and prescience such as Jesus manifested even in the days of his weakness, who could read the thoughts of men. His disciples having undergone probation in a previous age, and being perfected, will have like attributes and powers (John 14: 12), and will be equal to any emergency, no matter how complex the question under judgment. In the age to come, long, costly lawsuits would vanish before rulers so fittingly qualified. The apothegm, “law is for the rich and not for the poor”, will cease. Full and complete concord will reign between the King of kings and his co-rulers, and of the coming ruler it is written: “The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isa. 11: 2-5).
These are the benign conditions under which judgment will be administered after the “glory of the God of Israel has entered the house of the Lord at Jerusalem, and after the thrones of judgment are established there.
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This necessary and important feature is described in the forty-seventh chapter. Ezekiel first observes the water coming down out of the hill in the center of the house, and then gushing out from under the threshold of the house in the south side, passing eastwards, and, as a consequence, increasing in volume as each gate opening contributes its quota. Ezekiel is then conducted to the north, and observes a similar stream issuing from under the threshold of the gates on the north side, also passing eastwards. These two streams pour into Arahah (rendered plain in the A.V., i.e. into the Jordan valley) and thence to the Salt Sea.
Coming Physical
Changes in Palestine
The volume of this river is such that the waters of the Salt Sea are healed, with the exception of the salt marshes to the south (47: 8, 11). Here the prophet foretells physical changes of such extraordinary character that credence pauses yet our very hesitation brings an antidote, for if this man were not inspired, or were a deceiver, he would not dare to make an invention which would inevitably discredit his testimony.
Ezekiel is not alone in foretelling physical changes that must come in Palestine. Zechariah makes mention of a certain earthquake which is to occur when one king reigns over all the earth. “His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. . . . And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea in summer and in winter shall it be” (Zech. 14: 4, 8, 9).
The “hinder sea” in this case is the Mediterranean, because “the forefront of the house is towards the east” (Ezek. 47: 1), and the former sea is the Salt Sea. Comparing these testimonies with that of Joel, who declares that “a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim” (3: 18), it will be seen that the stream issuing from the Temple will pass between the cleft peaks of Olivet, go down to the valley of the Jordan (Arabah), and thence, dividing north and south, encompass a portion of the Holy Oblation (see verse 10 of Zechariah’s testimony), all of which is deeply interesting, but cannot here be considered fully, lest the more important features in Ezekiel’s description of the water be neglected.
A Notable Sign
Having shown Ezekiel that the waters issued from the westernmost threshold on the northern side of the Temple, the angel measures 1000 cubits in an easterly direction from the north-west side of the building, and causes Ezekiel to pass through the water, upon which he remarks that the water covered his feet— “waters of the ankles”. Another measure of 1000 cubits; Ezekiel is again caused to pass through the water, which reaches to his knees. Yet another measure of 1000 cubits, and the water reaches to the loins when Ezekiel passes through. Passing further eastward 1000 cubits, the water is seen to have so increased in volume by the contribution from each gate that to pass over one would require to swim.
Now when Ezekiel came out of the water, the measuring angel said: “Son of man, hast thou seen this?” Why such a pointed question? Is it such an extraordinary thing for a stream of water to increase from its source as small additions are made to it that Ezekiel’s attention must be especially directed to the fact? Surely not. Something more important must underlie the description of these measurements, and the thrice-repeated process of passing Ezekiel through the water. A figurative meaning must be sought here. It will be found that the doctrinal aspect of this arrangement transcends all others.
A Marvelous Figure (1 Pet. 3: 21).—First, it should be observed that as Ezekiel saw the water issue from the upper side, or right-hand side, of the northern gate as he stood facing it, no one could go into the Temple on that side without passing through the water. This arrangement will require everyone who enters into the Temple to pass through water, since entrance and exit are by the north and south gates. Thus we read: “When the people of the land shall come before the Lord in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it” (Ezek. 46: 9).
The observance of this law, therefore, will compel the removal of footgear, after the instructions to Moses at the bush, “Remove thy shoes from off thy feet, for the place whereon thou standest is holy ground”. Truly this law, requiring those who enter the Temple to pass through the water, will serve to keep the Temple clean. But this is not all that is “to be seen” in that which the prophet records. Ezekiel was “a man of sign”; passing through the waters three times, therefore, involves a higher meaning. What is the explanation? The title “Son of man”, bestowed upon Ezekiel by the measuring angel, seems to supply the key. “Son of man” is an expression familiar to all readers of the New Testament. This term, which occurs so often in Ezekiel, is frequently applied by Jesus to himself, saying, “The Son of man must suffer” (Luke 9: 22). “The Son of man shall be betrayed” (Matt. 17: 22). Now this “Son of man” sought baptism at the commencement of his public career.
“Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.” John the baptizer objected, saying, “I have need to be baptized of thee, and comest thou to me?” Jesus said, “Suffer it now, for thus it become thus to fulfill all righteousness”. Hence Jesus instituted the ordinance of baptism as the means of salvation, for salvation depends upon righteousness. Jesus submitted himself to the ordinance of baptism upon the ground that righteousness is fulfilled thereby. Much is involved in this highly significant procedure, seeing that Jesus was holy in character and could say, “Which of you convinceth me of sin?” It would seem that Ezekiel, passing through the water, is figurative of that way, which the literal “Son of man” opened up, leading unto righteousness. In the reply of Jesus to John, “Thus it becometh us to fulfill all righteousness”, Jesus and his brethren are shown to walk in the same plane. If baptism was necessary for him, then also for them if their Lord required baptism for righteousness sake, so the disciples. He requires all who would be his disciples to follow him in this respect. Thus it is written, “When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8: 12).
In this way and in no other way can men now become the Sons of God, for the apostle Paul, writing to the Galatians, said: “Ye are all children of God by faith in Jesus Christ. For as many of you as have been baptized into Christ have put on Christ. . . . And if ye be Christ’s, then ye are Abraham’s seed, and heirs according to the promise” (Gal. 3: 26, 27, 29).
The baptism of Jesus received divine public approval and recognition, for, as Jesus went up out of the water, the heavens were opened, the spirit of God descended upon him like a dove, and a voice from heaven said “This is my beloved Son, in whom I am well pleased” (Matt. 3: 13, 17).
Why should men neglect that way which was so dramatically endorsed on the banks of the Jordan? To disregard the example of Jesus is to displease him; to ignore his commands in this particular is to place oneself beyond the reach of that rest which remaineth for the people of God, for Jesus said to Nicodemus “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3: 5).
The above testimony suggests that the example of Jesus
will still be the means of opening up the way of salvation in the age to come.
“Jesus is the same yesterday, to day, and for ever” (Heb. 13: 8). Will the way
of righteousness be changed when the Lord returns? Faith towards God will be
required then as now. It is written, “Abraham believed God”, and that his faith was “accounted to him for
righteousness” (Gal. 3: 6). When the signification of baptism is understood,
it requires a very strong faith to observe it. In the case of the disciples,
the apostle Paul likened it to a burial, for he said: “We are buried with him
by baptism into death; that like as Christ was raised up from the dead by the
glory of the Father, even so we also should walk in newness of life. For if we
have been planted together in the likeness of his death, we shall be also in
the likeness of his resurrection” (Rom. 6: 4, 5).
The act of baptism implies belief in the literal death and resurrection of the Christ, which very few in this age are willing to signify, although Jesus set the example. Evidently Jesus believed that he would be put to death and that he would be raised from the dead. A like faith in the resurrection is required of others at baptism. Can man honor God in any better way than by believing what He has said, and doing what He has commanded?
It seems more than likely that the description of Ezekiel’s passing through the river coming out of the Temple implies a continuance of the ordinance of baptism, for by what other means is faith in the resurrection of Christ to be inculcated in the Temple service? So far as the writer is aware, there is no other way. The offering of animal sacrifices speaks only of death unto sin, while baptism proclaims resurrection.
The two methods of instruction are correlated, as illustrated by the trial of Abraham’s faith. In his case the command to offer his son Isaac for a burnt offering can only be correctly understood by the antitypical sacrifice at Golgotha. Consider the history of “the father of many nations”, how he left the land of his nativity and sojourned “as a stranger in that land which he should afterwards receive for inheritance” (Gen. 12: 1; 13: 14, 15, 17; Heb. 11: 8, 9), how God gave Abraham no inheritance in that land during his lifetime (Acts 7: 5; Heb. 11: 13), and yet promised that Abraham should possess the land with his seed for an everlasting possession (Gen. 13: 15). God promised that this eternal inheritance should come through a son who should be born to him (Gen. 17: 15-21). See that man to whom God gave Isaac, taking his son to be slain for a burnt offering, the very child through whom eternal possession of the land was promised. Apart from resurrection, such a transaction would be inexplicable to Abraham. He evidently understood this, for the apostle Paul says that, “By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said, That in Isaac shall thy seed be called: accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure” (Heb. 11: 17-19). In the offering of animal sacrifice resurrection is not implied, because there does not exist, in connection with it, any promise which involves eternal life, as in the case of the promise of seed to Abraham. Moreover, Jesus the Christ is the seed promised to Abraham, through whom the promises made to him are to be fulfilled (Gal. 3: 16). Isaac was only a type of the sacrifice that God intended to provide for putting away sin, hence Abraham called the place where he built his altar “Yahweh-jireh”: “as it is said to this day, In the mount of the Lord it shall be provided” (Gen. 22: 14, R.V.). The sacrifice of the antitypical Son of God has been made already in this same place. It remains for the whole scope of the promise to Abraham to be fulfilled. By memorial and by figure the sacrifice of Christ and the way to enter eternal life through him will be demonstrated in the service of the Temple which is to be erected, and which covers both mounts Zion and Moriah.
The Water and the Blood
All who assemble at the Temple, in passing through the waters, would be reminded of the fact that Jesus, their King, inaugurated a state of righteousness by passing through the waters of Jordan. The loin-deep portions of the new river would be suited for immersion, while those who have already been immersed would be still reminded of Christ when fording the “ankle-deep” portion of the stream, for Jesus said: “He that is washed needeth not save to wash his feet” (John 13: 10), a saying which, freely interpreted, means that he who hath been baptized after a belief and knowledge of the things concerning the kingdom of God and the name of Jesus Christ only requires to walk in the way of righteousness in order to receive the gift of eternal life.
The blood of slain beasts speaks of judgment against sin, whereas baptism speaks of remission of sins. In the absence of a divinely organized executive power, the element of forgiveness is liable to occupy a larger field of vision in the eyes of men than warranted by Scripture. So much so, that in these days convicts, murderers, and such-like, are considered fit subjects for extreme unction and for a place upon “the jasper floor of the redeemed”, whereas we learn from Holy Writ that no “murderer has eternal life abiding in him” (1 John 3: 15), and there is no more sacrifice for those who sin willfully after receiving the knowledge of the truth, “but a fearful looking for of judgment, and fiery indignation, which shall devour the adversaries “ (Heb. 10: 26-29). In the age to come this aspect of God’s ways toward men in Christ Jesus will he fully brought before the people who see the blood-sprinkled posts as they leave the Temple and pass by the smoldering carcasses of those who willfully transgress God’s law.
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“UNTIL IT BE FULFILLED IN THE KINGDOM OF GOD”
(Luke 22: 16)
When Jesus instituted the Memorial Supper, breaking bread and drinking wine with the disciples, he said: “With desire I have desired to eat this passover with you before I suffer, for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God” (Luke 22: 15, 16).
From this statement we may conclude that when the kingdom of God is established the memorial service will still obtain. It will consist of eating bread and drinking wine. For Jesus said, speaking of the blood of the New Testament: “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Matt. 26: 29).
Unquestionably these testimonies point to a literal fulfillment of the promise which will take place when the kingdom is established and the Temple is erected in Jerusalem.
Ezekiel’s description contains the very interesting feature of a portion of the Temple, the whole of the outer court on the eastern side, set apart for this memorial service.
The idea of a literal fulfillment of the words of Jesus will no doubt appear strange, and perhaps even ridiculous; otherwise it would be indeed remarkable for those who cannot see anything in baptism beyond sprinkling a few drops of water upon the face of an ignorant babe cannot be expected to see much in the statements recorded by Matthew, Mark and Luke respecting the literal observance of this ordinance by Jesus with his disciples in the kingdom upon his return. This aspect of the subject is more fully dealt with in the author’s larger work, The Temple of Ezekiel’s Prophecy. It is thus briefly referred to here in order to further note how the three elements through which the divine requirements are unfolded to the people in the age to come will be strikingly presented to the consideration of those who worship at the Temple, viz., the water, the spirit, and the blood.
The whole arrangement of the Temple buildings, associated as it will be with the visible presence of the spirit, will impress men with the fact of its divine origin. Ezekiel’s description, read by the people of the future age, will also appear as a manifestation of the Spirit Word, by which the Father has formed and disposed all things visible and invisible.
The blood will testify of sin, and the water of baptism will speak of regeneration and deliverance through the Son of God. “This is he that came by water and blood, even Jesus Christ; not in water only, but in water and in blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear witness—the spirit, the water, and the blood and these three agree in one” (1 John 5: 6-8, R.V.).
Before closing this dissertation, the substance of “The Review of the Argument”, appearing in The Temple of Ezekiel’s Prophecy, is here reproduced.
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(Extract from “The Temple of
Ezekiel’s Prophecy”, Section IV)
A. General Evidence in Support
of the Exposition
1. Nearly all expositors recognize the extraordinary character of the prophecy, and admit that it speaks of a building that has not been erected at any time.
2. The prophecy is by general consent regarded as a mysterious one, and one of which a clear exposition has never yet been published.
3. Many attempts have been made to supply such an exposition. The number of books on the subject, and the diversity of theories advanced, prove the unsatisfactory nature of those attempts; they have all been based on the assumption that the building is 500 cubits square, in face of the expressed declaration that its outer measurement is “five hundred reeds”. No wonder that every attempt to expound the vision on the basis of such a radical fallacy should be abortive.
4. No plan of the sanctuary suggested before The Temple of Ezekiel’s Prophecy appeared can claim to he in complete agreement with Ezekiel’s specification. Other expositors omit some measures; others do not “fit”; and, worse than all, some are altered to suit the theory advanced. None of these things can be affirmed of the exposition now submitted.
B. The Positive Evidence
The accuracy of the general plan advanced in this book has been demonstrated in detail in a manner that cannot he successfully confuted. It is confirmed by these considerations:
1. The building seen by Ezekiel from a distance appeared “like the frame of a city”, i.e. like an ancient city (see Frontispiece, Plate I).
2. The buildings looked like “the frame of a city”, although its outside “wall” was but 1 reed high and 1 reed thick, which shows there must be on this wall a superstructure of greater size.
3. The outside of the building must be 500 reeds square if it is to look like a city, and the testimony declares this to be its dimension.
4. If the building is 500 reeds square outside, its internal construction must fill an area in harmony with its external expanse. How this is done has been shown in the course of this explanation; no other exposition pretends to show such a structural occupation of the space enclosed by a 500-reed wall.
5. All the specifications of the vision are harmonized without contorting the evidence.
6. There is a symmetry and a fitness in the elevation of the building suitable and proportionate to the extent of the ground plan.
7. Numerous gateways are a necessity in such an extensive building; the evidence of their existence is, therefore, not surprising.
8. Each gate is perfect in its construction as elaborated from the testimony, and proved to be just such a structure as would be required for such a building. The gates have a common plan; this plan explains difficulties in connection with other parts of the structure, and forms a key with which to unlock other mysteries in the vision.
9. The correctness and unity of construction subsisting between the cellæ and the gates is proved by the mathematical dimensions of various parts of the building as well as by the verbal testimony.
10. The prescribed use of the outer court buildings is shown to be in harmony with their construction, and the whole series in connection with the “corner courts”, a deftly-contrived arrangement for the fulfillment of the promise of the Deity to make a great feast, both literal and spiritual, unto all people, in millennial times.
11. That the Temple should be of such gigantic dimensions appears appropriate, when we consider that a large building will be required for the center of government, when the “Lord is King over all the earth”.
12. The construction of the house is not only unique and unapproached by any building ancient or modern, but is different from any idea which might, on any presupposition, have been formed of it, and is pre-eminently fitted for the use indicated in all the prophecies of the House or Temple of the age to come.
13. A place is found for every dimension given in Ezekiel; and this in a practical form, and not in a fanciful or strained manner.
14. Not only do the dimensions “fit”, but this exposition gives a satisfactory explanation of certain Hebrew words occurring in the text which heretofore have been considered without a definite meaning. One Hebrew scholar said to the writer: “I do not know how you can arrive at a correct understanding of this prophecy, because there are certain words in it which do not convey to our mind (i.e. to the Hebraist’s mind) any meaning”. This same scholar has since confessed that the writer’s explanation is perfectly satisfactory.
15. Doctrinal significances are shown to be associated with the construction of the house. This argument might be carried further. It might be pointed out that the circle called the Most Holy is a symbol of eternity, and therefore a suitable figure for architectural incorporation in the building which is to form the center of God’s worship in the age to come. The circle fittingly represents: first, the eternal Creator; and secondly, eternal life as the realized privilege of those who have been made immortal up to the time of its construction; and thirdly, the everlasting life which will be given to the approved at the end of Christ’s reign upon earth.
16. There is, in fact, perfect architectural and doctrinal harmony throughout, which is an argument sufficient in itself to commend the explanation given.
17. The Temple of Ezekiel’s prophecy, as exhibited in this exposition, could not be the invention of the writer, because its several features are evolved from the testimony against his own pre-conceived idea of the subject. The plan of the house never would have been thought of apart from the evidence contained in the prophecy; and if this be not the true exposition, it is singular that out of the study of it should come the plan of a building, so perfectly suitable for a house of prayer at a time of universal worship and dominion, and so contrary to expectation.
18. Such a building as here described could not be the invention of any human being. Its conception is so vast and bold, and its construction so impracticable from a human point of view, that the theory of human invention is quite out of the question.
19. It is also evident that a dreamer could not evolve such a practical scheme. Whence, then, came the exposition, if it be not an explanation of the divine testimony?
One would think that when Deity sets His hand to build, the thing which He would do must of necessity surpass all human efforts, and dwarf, by its magnificence, all humanly-constructed buildings; and one would also think the design would be unique and the building unprecedented in its constructional features. All these things can be affirmed of the building shown in this exposition.
By the Ezekiel specifications, as elucidated in this exposition, many passages of Scripture hitherto obscure are made plain; and the connection of these passages with the fulfillment of Ezekiel’s Temple prophecy is evidence of the truth of this exposition, so far as the connection involves the different features of the building.
Some of these passages are here appended. Their connection with the vision of Ezekiel is obvious, and will readily be discerned by the reader. They are classed under appropriate descriptive headings:
A. The Hill of Zion is the
future Throne of the Lord.
Psa. 2: 6. — “Yet have I set my king upon my holy hill of Zion.” By general consent this prophecy applies to Christ, and undoubtedly refers to the time when Christ will “reign in Mount Zion, and Jerusalem, and before his ancients gloriously”.
Psa. 102: 13-22. — “Thou shalt arise, and have mercy upon Zion for the time to favor her, yea, the set time, is come. . . . When the Lord shall build up ZION, he shall appear in his glory. . . . To declare the name of the Lord in ZION, and his praise in Jerusalem; when the people are gathered together, and THE KINGDOMS, to serve the Lord.”
Psa. 48: 1, 2, 9. — “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. We have thought of thy lovingkindness, O God, in the midst of thy temple.”
B. The immensity of the
structure may be inferred from this psalm.
Psa. 48: 12-14. — “Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following. For this God is our God for ever and ever: he will be our guide even unto death.”
C. Zion and Jerusalem and the Temple are
one.
Psa. 87: 1-3. — “His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of Elohim.”
Psa. 122. — “I was glad when they said unto me, LET US GO INTO THE HOUSE OF THE LORD. OUR FEET SHALL STAND WITHIN THY GATES, O JERUSALEM. Jerusalem is builded as a city that is compact together: Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. For there are set thrones of judgment, the thrones of the house of David. Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, I will now say, Peace be within thee. Because of the house of the Lord our God I will seek thy good.”
D. The Immortal Race in the Temple and on Mount Zion.
Psa. 133. — “Behold, how good and how pleasant it is for brethren to dwell together in unity It is like the precious ointment upon the head, that ran down upon . . . Aaron’s beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for THERE the Lord commanded the BLESSING, EVEN LIFE FOR EVERMORE.”
Psa. 65: 1, 2, 4. — “Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. O thou that hearest prayer, UNTO THEE SHALL ALL FLESH COME. . . . Blessed is the man whom thou choosest, and causest to approach unto thee, THAT HE MAY DWELL IN THY COURTS: we shall be satisfied with the goodness of thy house, even of thy holy temple.”
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