Ezekiel 40‐48—God’s Temple And River Of Truth
This vision of the prophet Ezekiel depicts the established theocratic Kingdom of God on earth, civil and religious, spiritual and earthly. While the Temple is an architectural possibility, as shown in the accompanying illustrations, (and may be erected at Jerusalem), it, in its various parts, surroundings, rites and worshippers, is a type and symbol of “better things to come,” after the wars, revolutions and anarchy of the period from 1914 to 1925 have passed.
The Time of the establishment of the Kingdom in power is indicated as “in the fourteenth year after that the city (Christendom) was smitten”—or thirteen years after 1918, viz., in 1931.—Ezek. 40:1.
Place.—The Temple was seen in the “land of Israel”—in Palestine. As a place types a condition, the land of Israel is typical of the condition of the whole world of mankind; and the city, at the south side of a very high mountain, is symbolic of the established earthly phase (south) of the Divine Government overshadowed by the autocratic (very high) spiritual phase of the Kingdom (mountain).—Ezek. 40:2.
By Whom.—The one who showed the Temple to the Church, the Elijah class, was “the man in linen”—Pastor Russell. The brass (copper) of vs. 3 represents his justification. In his power (hand) were the Divine standards of measurement—the reed (Word of God) and the “line of flax” (linen, righteousness). His standing was in the east gate of the Sanctuary—in Christ (gate). With the Word he measured the Temple (the Church, and the subsidiary classes) and with the standard of perfect Divine righteousness (flax, linen) he measured the progress of the life‐ giving River of Truth.—Ezek. 40:3; 43:6; 44:4; 47:1‐3.
Purpose.—The vision is important. Those that have eyes to see and ears to hear, must set their heart upon all that the Laodicean steward shows them, “for to the intent that I might show them unto thee, art thou brought hither.” (40:4.) The hearers are to declare all that they see, to professing Christians (house of Israel), that they may be ashamed of former beliefs and practices, and in complete consecration seek to conform themselves to all the Divine standards.—Ezek. 43:10‐12; 44:4‐6; 47:6.
The Measures.—The standards of the Kingdom will be the fulness of the Word of God (the reed of 9 feet of six “great cubits,” each about 18 inches, or of a 15‐inch cubit and a handbreadth) (Ezek. 40:3, 5), and the standard of Divine righteousness.—Ezek. 40:3, 47:3.
An interchangeable decimal system of dry and liquid measures is given, symbolic of just and righteous dealing. An ephah (dry measure) equals a bath (liquid measure), and ten of either is a homer or cor. The homer is about 75 gallons and the ephah and the bath, one tenth of a homer, or 7‐½ gallons each. (Ezek. 45:10‐11).
The measures of volume are to be used chiefly in connection with the sacrifices—so many ephahs of wheat or baths of oil as a meat or drink offering with a bullock, etc.
Symbolisms of Numbers.—Numbers are used as symbols of completeness or perfection, or their opposite. The common conception of the symbolisms of numbers is:
One—Unity, self‐sufficiency.
Two—Duality, couples.
Three—That in itself complete, invisible, infinite.
Four—That in which God reveals Himself completely, as the four cherubim, the four‐sided altar, and the cubic shaped Most Holy.
Five—Used in connection with ten, completeness in the stage, degree, or power attained or ordained; a symbol of Divinity.
Six—Secular completeness, or completeness according to man; imperfection; also full measure of the Word.—Ezek. 40:5.
Seven—The sum of three and four; religious or Divine completeness or perfection; the covenant number. The half of seven (3‐½), the broken number, appears in connection with suffering.
Ten—The natural symbol of perfection, completeness, complete development, a complete and perfect whole.
Twelve—Three times four; the number of the covenant people; completeness of organization; national completeness.
Multiples or powers of these numbers combine or intensify their symbolism.
Symbolism of Directions.—The north points to spiritual things, the south to earthly things, the east to Christ and His ransom sacrifice. The right is the side of favor, the left of less favor, or of disfavor. Higher elevations represent higher planes of being or of power; lower planes the opposite.
Figure 1. The Division Of The Land
The Land and Its Divisions.—As places typify conditions, the land of Canaan, of the children of Israel, types the whole world of mankind. Its division among the twelve tribes, in equal parts varying in nearness to the central sacred portion, suggests, among restored humanity, twelve conditions or degrees of honor in the Kingdom, each individual being accorded a place befitting his loyalty and love during his trial or judgment period. The meaning of the names of the tribes is suggestive, the names being in order of nearness to the central sacred portion. (See Figure 1.)—See Rev. 7.
To the north of the sacred portion: Judah (praise, Gen. 49:8‐12); Reuben (behold a son, Gen. 49:3‐4); Ephraim (doubly fruitful, Gen. 48:15‐20); Manasseh (causing forgetfulness, Gen. 48:15‐20); Naphtali (wrestling, Gen. 49:21); Asher (happy, Gen. 49:20); and at the extreme north, Dan (judge, Gen. 49:16‐18).—Ezek. 48:1‐7.
To the south of the central sacred portion: Benjamin (son of the right hand, Gen. 49:27); Simeon (hearing, Gen. 49:5‐7); Issachar (bearing reward, Gen. 49:14‐15); Zebulun (dwelling, Gen. 49:13); and at the extreme south, Gad (seer, lot, fortune, Gen. 49:19). (Ezek. 48:23‐29.) The name meanings and Jacob’s prophetic blessings are significant of Kingdom conditions.
Figure 1 shows the division of Palestine into the strips assigned to the tribes and the central sacred portion.
The Boundaries of the Land (Ezek. 47:13‐21) are through places whose name‐ meanings are suggestive of Kingdom conditions. On the north side: Hethlon (stronghold), Hamath (defended, walled), Berotha (food), Sibraim (double hill), Hazar‐Hatticon (middle court), Hauran (cave district), Hazar‐enan (court of the fountains) and Damascus (similitude of burning). On the east side: Gilead (strong, rocky), Israel (ruling with God), and Jordan (descender). On the south side: Tamar (palm), and Kadesh (holy). On the west: the Great Sea (peoples and nations).
The land is to be apportioned by lot, symbolizing that the station of Kingdom honor of individuals in the Times of Restitution is not predestinated but the result of the degree of effort and of consecration. (Ezek. 45:1.) Whatever the honor attained, it cannot be taken away. (Ezek. 46:18.) All are to have an equal chance. (Ezek. 47:14.) Former pagan and heathen persons (strangers) are to have the same chance as God’s chosen people, the Jews, as though born to the same honored favor.—Ezek. 47:22‐23.
The Holy Offering of Land.—(Figure 2.) The people are not to occupy all the land, but are to devote as a sacred offering, or “oblation,” a central strip across Palestine, 25,000 reeds or about 42.6 miles wide, to sacred and governmental uses. Figure 2 shows the holy offering of land and its divisions. The two ends of the strip will be for the Prince, typing the condition of the Prince, or Ancient Worthy class. The 25,000‐reeds‐square dimensions of the central section—as powers and multiples of ten and five—combined with the full measure (reed) of the Divine Word as applying to the classes therein represented, suggest the exalted degree of perfection of these classes. The conditions represented are: at the north (spiritual) the Divine nature of the Little Flock (priests); in the middle, the intermediate, lower spirit nature of the Great Company (Levites); at the south, of half the width, of a lesser degree of honor (secular), the perfect human nature of those engaged in the actual government of the world. As in many other types the same antitypes are presented repeatedly in their several phases.—Ezek. 45:1, 4, 7; 48:20.
Land of the Priests.—The northern section, 10,000 reeds wide, of the holy central square, typifies the condition of the Little Flock, of the highest spirit nature, the Divine, (northernmost). This is a “most holy” condition. (Ezek. 48:9‐12.) In it, as appertains to the inheritors of the nature of God, will be the Sanctuary—the entire Temple and its courts—typing the spiritual domain of the ruling Christ over all the affairs of the coming Kingdom of Heaven on earth.—Ezek. 44:28; 45:3‐4; 48:8‐12.
Figure 2. The Holy Offering Of Land
Land of the Levites.—Inferior as to direction, toward the south (toward earthly things), the spiritual condition (land) of the Great Company (Levites) will be, as have been their religious lives—trending from heavenly to earthly throughout the Gospel Age of Divine opportunity. This will be their condition throughout eternity, unchangeable, inalienable—but “holy unto Jehovah.” There will be among them twenty grades of honor—“twenty chambers.”—Ezek. 45:5; 48:13‐14.
Secular Land for the City.—At the extreme south (earthly) of the holy square will be a 5,000‐reed‐wide section which will be “secular for the city.” This represents in miniature the perfect human condition of the visible rulers (city) of the earthly phase of the Kingdom and of all those under that Divine government—the whole world of mankind (Israel). The city will be in the middle of this section, a 4,500‐reed square, which, with a border or suburb 250 reeds wide all around, reaches across the secular land, symbolizing the dominance of the coming world government over the human race. (Ezek. 45:6, 7; 48:15‐20, 35.) So extraordinary and heart‐ satisfying will be the methods of and the blessings from the Divine government (city) that it will appropriately be called “The Wonder of Jehovah.”—E. 46, 43.
Land for Sanctuary.—In the center of the priests’ land will be the land for the Sanctuary, an area 500 cubits, or 750 feet square, surrounded by a 50‐cubit, or 75‐foot, border or “suburb.” In this square will be the walls, courts and structures of the sanctuary. It will type again in miniature, in detail, the conditions of all classes in the Kingdom from the Christ (priests) down, as regards their religious relationship to one another and to God.—Ezek. 45:2‐3.
Land for the Prince.—Both of the ends of the 25,000‐reed‐wide offering of land, east and west of the central holy square, will be given to “the Prince,” typing the perfect human condition of the Ancient Worthies, or overcomers before the Gospel Age, who shall be “Princes in all the earth.” As the Prince’s land will not be inalienable but may be given away by the Prince, so to certain classes it will be given to share in the perfected condition of the Ancient Worthies.—Ezek. 45:7‐8; 46:16‐18; 48:21‐22.
The Classes.—In the Kingdom there will be several distinct classes, according to opportunity and degree of faithfulness in ages preceding establishment of the Kingdom.
The priests will be the glorified Little Flock, faithful unto death, sons of God, the Righteous One (Zadok, righteous), who during the Gospel Age “kept the charge of God’s Sanctuary,” by faithfulness to the Word of God at any cost. They will be “of the Divine nature.”—Ezek. 40:44‐46; 43:18‐27; 44:15‐31; 45:4; 48:10‐12.
The antitypical Levites (Great Company), will have spirit nature akin to the angelic, because though during the Gospel Age they were also begotten of the Spirit, sons of God (Zadok, righteous), they “went astray from God, after their idols;” they ministered unto the people before their idols and caused the house of Israel (Christendom) to fall into iniquity. They shall bear their iniquity.—Ezek. 44:10‐14; 45:5; 48:13‐14.
The Ancient Worthies (the Prince), who in the Jewish Age were faithful unto death amid incredible trials of faith (Heb. 11), will during the 1,000 years be of the perfect human nature, and will be on earth the visible leaders and rulers of mankind.—Ezek. 44:1‐3; 45:7‐17, 21‐25; 46:16‐18; 48:21‐22.
The servants of the city will be of the perfect human nature, and engaged in the multifarious duties of a world wide government. They will be taken from amongst mankind. Some are spoken of as servants and some as sons of the Ancient Worthies.—Ezek. 48:18‐19; 46:16‐18.
The people of the Kingdom will be first the resurrected Hebrews, making progress during the 1,000 years toward human perfection, but who in previous ages had not been consecrated to God and had been far astray from Him. (Romans 1.)—Ezek. 43:7‐9; 44:6‐12, 15, 19, 23‐30; 45:6‐21; 46:1‐3, 9‐10; 47:13‐14; 48:11, 18‐19, 23‐29.
The “strangers” will be the resurrected billions of humanity, not Jews, who gaining the heart circumcision of a conscience cleansed by the blood of Jesus, shall be as though born to the same conditions as the Hebrews. None of them shall have part in the direct service of God.—Ezek. 44:9; 47:22‐23; Zech. 14:20‐21; Numbers 31:47; Joel 3:17; Joshua 9:22‐27; Rev. 21:27.
Sanctuary and Outer Court.—The Sanctuary will be the entire enclosure devoted to the Divine service. According to Ezekiel 45:2 the exterior wall is around a square of 500 cubits, and by 42:16‐20 it is 500 reeds, or 3,000 cubits square; but the latter is translated “cubits” in the Septuagint, and the former agrees minutely with the internal measurements. About the outer court of 500 cubits square will be a border or suburb 50 cubits wide to separate the Sanctuary from the surrounding land. (Ezek. 42:20.) The outer court types the condition of the Ancient Worthies and of the Hebrews and the world of mankind, the former of actually perfect humanity, and the latter of a perfect heart condition and striving toward human perfection. This court will be at an elevation above the surrounding land and will be reached by seven steps, symbolizing the human perfection, actual or heart, of those that enter the court. It will be surrounded by a wall one reed high and a reed thick. The wall types Christ in the Ancient Worthies, who will constitute the embodiment of the Divinely appointed wall of faith about the Sanctuary. The reed indicates the full measure of the Divine Word as regards the human nature.—Ezek. 40:6, 17‐19, 22‐23, 27, 34; 42:1, 7‐9, 14‐20; 43:1‐5; 44:1‐3, 19; 45:1‐2; 46:19‐24.
Figure 3. The Sanctuary
Figure 4. The Temple
Figure 5.
Figure 6. One Of The Outer Court Gates
Figure 7. Section Through Most Holy Across The Sanctuary
Inner Court.—The inner court will be an enclosure toward the rear or west of the outer court, 200 cubits wide by 300 deep. It types the spirit‐born condition of the Great Company (Levites), and is at an elevation of eight steps, symbolizing by one step the change to spirit nature and by seven steps the perfection of that nature—perfect, though not the highest nature. Its wall represents Christ in the Great Company, and the absence of dimensions for the wall represents that “it doth not yet appear” what the spirit nature is like. Both inner and outer courts will be adorned with colonnades of pillars, probably along the inner border of the pavements, typing those on each plane of being who shall be “pillars in the house of Jehovah.”—Ezekiel 40:27, 28, 34, 37, 39‐47; 42:2‐4; 43:4‐5; 44:17‐18, 21, 25‐27; 46:19‐24.
The Temple.—The Temple building (Figure 4) will be toward the rear and reaching to within 50 cubits of the rear of the inner court. It will be on a platform 60 cubits wide by 100 deep. This types the condition of the Little Flock, born from the dead to the nature of God. It will be elevated one reed above the inner court, representing that the Divine nature is the full measure of the Word of God above any other spirit nature, “far above angels, principalities and powers.” Its infinite height above other natures is indicated by the fact that the number of steps up to it is not stated, for it is an immeasurable, infinite elevation. (41:8‐11.) The Temple will be entered by a porch, and will contain “the holy” twenty by forty cubits, and the “Most Holy” or “oracle” twenty cubits square, inside measurement. These rooms type the glorious condition of the Christ, Head and Body, of the nature of God. That the person being shown tills did not enter the Most Holy (Ez. 41:3, 4) suggests that it is not given to know yet “what we shall be,” in that condition where “the glory of Jehovah filled the house.”—Ezek. 41:1‐2, 43:5.
Pavements and Open Ways.—The outer and inner courts will not be simple inclosures, as was the Tabernacle court, but each will include a bordering space, or pavement, 50 cubits wide, occupied by gates, buildings, and passage ways, typing conditions and activities in the condition typed by the inclosure. That embraced by the outer court will be the “lower pavement.” (40:17‐18.) This will contain the east, north and south gates of the outer court, and four corner courts where the Levites will bake and boil the sacrifices of the people. It will also contain 30 chambers, typing that number of conditions or activities among those resurrected and perfected or progressing toward human perfection. Each of the four corner courts upon the lower pavement will be 30 by 40 cubits in size and will be surrounded by a row of structures under which will be the boiling places for the preparation of their sacrifices to be eaten by the people. (Ezek. 46:21‐24.) At the center of the east, north and south lower pavements will be the outer gates, like covered corridors or lobbies extending entirely across the 50‐cubit pavement to the outer court proper, as shown in Figure 3.
The corresponding 50‐cubit pavement of the inner court is not definitely termed a pavement, but the name is inferred from the designation “lower pavement” for the outer court pavement. It will contain the inner court gate, and buildings for certain activities of the priests and the Levites. The inner court 50‐cubit pavement leaves an inner space of 100 cubits square—the inner court proper—facing the Temple and with the brazen altar in the middle. This 100‐cubit‐wide area will extend west about the Temple platform, surrounding it on the north, west and south, with an open space 20 cubits wide, called “the separate place.” On the upper pavement, flanking the Temple north and south, and of the same length—100 cubits—as the Temple, will be two buildings on each side for the priests, called the “priests’ chambers.” These buildings will be separated from each other by a 10‐cubit walk along the center line of the upper pavement. The outer of each of the two pairs of “priests’ chambers” will be 50 cubits long, half the length of the inner buildings. These are located on the upper pavement. At the rear or west end of the upper pavement will be little square courts, similar to the corner courts of the lower pavement, and used by the priests for boiling and baking the sacrifices eaten by the priests.—Ezek. 40:17‐18; 41:10‐15; 42:1‐14; 45:2; 46:19‐24.
The lesser elevation of the plane of these pavements, courts and ways, types the lower plane of Spiritual being of the persons, and their activities type things to be done on that plane.
Chambers and Galleries for Priests.—In the inner court near the north gate will be a chamber (Fig 3, D) with a door looking toward the south, and one near the east gate with its door looking toward the north. These will be for the Priestly singers, the sweet singers in Israel, the Little Flock, singing to God and to the people concerning the Kingdom blessings. These immortal ones will sing the praises of God for His goodness to those in the spirit phase (north) of the Kingdom, and for the blessings flowing from Christ’s ransom altar (east gate) through restitution to those in the earthly (south) phase of the Kingdom.—Ezek. 40:44‐46.
On the north and on the south pavements of the inner court flanking the Temple will be the two pairs of parallel priests’ chambers (Figures 3 and 5), in each pair the inner building 100 cubits long and the outer 50 cubits. They will be three stories high, the top story narrower than the others and leaving galleries facing each other across the 10‐cubit way between them, into which their doors will open one on each side of the way. In these chambers, lighted by narrow windows the priests will lay the most holy things, and eat the most holy things, including the meat, sin and trespass offerings of prince and people in the Millennial Age; humanity having been bought by Christ will make the consecration of themselves and their all to Christ, Head and Body. The Christ (priest) will accept their consecrations (lay them in the priests’ chambers) and appropriate them to themselves (eat the offerings). In the sacred conditions represented by the priests’ chambers the priests will have their feasts of love, as they rejoice over the consecrated efforts of earth’s billions in their progress toward human perfection, and thereafter. When the priests come out to the outer court with the people they will change the holy garments they wore in the priest’s chambers and put on other garments. The holy garments type the promises and Word of God as concerns the Divine immortal nature, and the other garments will be the Word and covenant of God as respects things concerning the people and their restitution hopes and blessings.—Ezek. 42:1‐14; 44:19, 29‐30; 46:19 20.
The Temple will be built with double walls all around, except the porch in front (Figures 3, 4 and 5). This will leave a space within the walls termed the “side chambers,” in three stories reached by winding stairs, and reaching up set quite to the top of the Temple inner wall. Each story will be divided into 30 rooms. The second story rooms will be wider than the first, and the third story wider than the second. This will be accomplished by making the thick walls thinner each story up. The floor beams will rest, not in the walls, but on the recessions of thickness with each story. No function is stated by Ezekiel, but the similar side chambers in Solomon’s Temple were utilized for keeping Temple treasures and vessels. In antitype the Temple is the Church, the Christ, Head and Body, and in the chambers of memory of the Divine Christ will be stored up not only the character treasures of oil and incense and of gold and silver and precious stones laid up in Heaven during the Gospel Age, but also the like treasures offered by mankind throughout the Millennial Age. Only the priests will have access to these treasures and the Little Flock will forever guard these most precious offerings. The three stories, each wider, suggest the character treasures laid up by those on the three planes, Human, Spirit, and Divine.—Ezek. 41:5‐9; 1 Kings 6:5‐10; 2 Chron. 3:9.
The Ezekiel Temple represents God’s finished work. The Holy does not type the spirit‐begotten condition, but rather the memory of it as a Divinely accomplished work—for the experiences of the spirit‐begotten condition will never be lost. The Most Holy types the accomplished Divine nature. No furniture appears in either of these sacred chambers, except in the Holy, an altar of a kind of wood not stated—an altar designated as “This is the table that is before Jehovah.” If it is to be the same as is in Solomon’s Temple it will be cedar—type of immortality, the Divine nature. No mention is made of offerings at this altar, for the time of the Christ’s sacrifice will be past. The interior of both chambers will be sheathed with wood—presumably cedar, type of immortality—up to the narrow windows at the top of the inner wall of the Temple. The interior decorations of palm trees, alternating with two‐faced cherubim, with the faces of a lion and of a man, type that the purpose and concern of God’s glorious Temple will be the administration of the affairs of perfect righteous men (palm trees) under the joint auspices of Divine Justice and Love. If the two‐leaved doors into the Holy and the Most Holy are to be of the same wood as in Solomon’s Temple, they will be of olive, type of the peace of God that passeth understanding for those privileged to enter through the door of Christ.—Ezek. 41:13‐25.
Back of, or west of the rear of the Temple, and separated from it by the twenty cubits of the separate place will be the western building, a structure of inside dimensions 70 by 90 cubits and with walls 5 cubits thick, making the outside dimensions 80 by 100, or including the 20‐cubit separate place, 100 cubits square, indicating the Divine perfection of the class represented by it. This is not connected in any way with the altar or the Holy or Most Holy, and its use is not stated. It answers the description of such a class of beings as the angels.—Ezek. 41:12‐13.
Chambers for the Levites.—Certain chambers will be set apart for the activities of the Levites. Near the outer door of the north gate of the inner court (a work done by the spirit phase of the Kingdom) on the upper pavement will be a chamber where the Levite will wash the burnt offerings of the people. In the porch or lobby of the same gate will be four tables of hewn stone, each 1‐½ cubits square by a cubit high, on which will be laid the instruments for slaying the sacrifices, and whereon the sacrifices will be slain and their flesh laid out. In the outer court outside the inner court gate and beside the steps leading up to the gate, will be the four more tables for slaying the sacrifices, two on each side of the steps. In antitype, the offerers will make or renew the consecration of themselves, under the various required conditions, and will be accepted by the Great Company (Levites) who will act between the people and the Little Flock (priests). The utter consecration of the persons, typed by the death of the animals, will be supervised and directed by the Great Company, and the offerers will endeavor to conform themselves to the character pattern, suggested by the cut stone of the tables and the resting of the flesh and the slaughter instruments upon the tables. Those offering themselves in heartfelt consecration as an expression of their thankfulness to God (burnt offering) will be cleansed in character by the teachings of the Word of God (washed with water) imparted by the Great Company (Levites).—Ezek. 40:39‐43.
Certain of their offerings the people are to eat, figuring their assimilation in their very beings of the consecrations made. This process will not be without fiery trials, ameliorated by the Word of God (hot water), chastenings at the hands of the Great Company (Levites)—typed by the boiling of the sacrifices by the Levites preparatory to their being eaten by the people. This activity of the Great Company is typed in the boiling places at the courts in the corners of the lower pavement.—Ezek. 46:21‐24.
Further activities by the Levites of thirty kinds in behalf of or in cooperation with the people, may be typed in the thirty chambers along the lower pavement of the outer court.—Ezek. 40:17‐18.
Gates, Doors, Porches, etc.—In the Tabernacle the gate, the door and the veil, all facing the east, typed Christ and in a certain sense those in Him. None might enter these holy entrances except those having to do, as actual or probationary, participants in the sin offering. So in the Ezekiel Temple, in connection with the east gate of the outer and inner courts is pictured the entrance of those in previous ages having to do with the fiery sufferings connected with the sin offering—the Little Flock and the Ancient Worthies. The Little Flock is depicted as the glory of God entering by the east gate of the outer court and the east gate of the inner court, and finally into the Temple (Ezek. 43:1‐5), typing the progress of the Christ Body through Christ Jesus, as the way (gate) into imputed human perfection (outer court) through the “change” to the Spirit plane (inner court) and up to the immeasurable exaltation of the nature of God (Temple). After the full entrance of the Body of Christ the outer gate shall be shut, and no one shall enter except the Ancient Worthies, who were privileged to enter their honorable estate by the door of self‐ sacrifice unto death. (Ezek. 44:1‐3.) In the condition of being in Christ, in the mind of Christ, the Ancient Worthies shall “sit”, communing with Christ and with God, assimilating the Word of God (eating), which shall strengthen them for their stupendous task of the government and regeneration of the whole world of mankind.
The eastern gate of the inner court, the way to the Divine nature through sacrifice, will be closed after the entrance of the glory of God, the Body of Christ, in whom God dwells, and no one shall ever enter therein, as pictured in the parable of the foolish virgins. (Z. ’05‐267; Ezek. 46:1). In this gate, in Christ, at the very inner door of the gate, having met all the conditions qualifying for entrance upon the spirit nature, throughout the Millennium, God’s seventh day (the Sabbath), and the day of the New Covenant (new moon), the Ancient Worthies will have their standing. There in intimate communion with the glorified Christ they will make their thankful consecrations of themselves and their vows fulfill (burnt and peace offerings), having their standing in Him Whom they preceded in suffering, and Whom they follow in time and place.—Ezek. 46:1‐8, 12.
Entrance at the north or south gates of the inner or outer courts signifies, not participation in, but benefit from the Sin Offering. The gate looking toward the north (spirit phase) types the looking toward the Divinely provided ransom. It will be where the people will present their sacrifices, and figures their consecrations and their acknowledgment of the altar, the blood of Jesus Christ. The gate looking toward the south will look figuratively toward restitution. Those entering it, too, will acknowledge the blood, for in entering it they will face directly toward the altar. On the solemn feast days, the people and the Prince entering the north gate must not go out by the same gate, but by the south gate, and vice versa. This types that every one entering the plane of actual or heart perfection on the human plane must acknowledge that the restitution (south) blessings were brought by the spiritually (north) provided blood of the Redeemer.—Ezek. 40:20‐31; 44:4‐6; 46:9‐10.
The typical importance of the gates, doors and porches is emphasized in Ezekiel 44:5 “Mark well, and behold with thine eyes (of understanding), and hear with thine ears (of spiritual hearing), all that I shall say (write) unto thee concerning all the ordinances of the house of Jehovah, and the laws thereof, and mark well the entering in of the house, with every going forth of the Sanctuary.”
The court gates (Figure 6) will be hallways crossing the 50‐cubit pavements. The size will be 50 by 25 cubits. The outer court gate will be entered from a flight of seven steps over the outer threshold through a door. The narrow hallway will be flanked by six little chambers projecting out one cubit into the hallway, three in a side, and will end over an inner threshold in a porch or lobby, frequently translated “arch”, from which an inner door will open into the court. The inner court gate will be of identical but reversed construction, the porch or lobby coming first. The interior will be dimly lighted by narrow windows. The walls along the hallway—the posts—will be adorned with palm trees, reminders, antitypically, that the purpose of the entire sanctuary is to promote the glory of God by the restoration of mankind to perfection (palms). The six little chambers type six conditions to be complied with by those actually or at heart on the perfect human plane, the size of the chambers—one reed square—signifying that each of these conditions embraces the full measure of the Word of God (reed)—perfect requirement in that respect.—Ezek. 40:6‐43; 43:1‐4; 44:1‐5; 46:1‐12.
The porch of each gate and of the Temple types Christ, as the resurrection—“I am the resurrection.” In the outer court gates the person entering will pass the little chambers first and the porch afterward, typing that during the Times of Restitution the world of mankind will meet the conditions before being fully resurrected to perfection. In the inner court gates the porch will come first, signifying that the person is first raised to the spirit condition and then is developed. In connection with the Temple porch there will be no little chambers, typing that the Little Flock will have met all the conditions before their exaltation.—Ezek. 40:8‐9, 16, 20‐22, 24‐26, 33‐36, 39‐43, 48‐49; 41:23‐26.
The entrance to the Temple will be through a lofty porch, flanked by two great pillars. These pillars will be suggestively named, as in Solomon’s Temple, the right one, Jachin (He shall establish) and the left one, Boaz (In it is strength). In these inspiring reminders are seen the mighty strength of The Christ, possessors of all power in Heaven and in earth, with which God through them will establish His Kingdom.—1 Kings 7:13‐22.
The priests’ chambers on the upper pavement of the Inner court will be entered by a separate gate and separate stairs from the outer court, suggesting that the entree to the love feasts of the Little Flock will be exclusively for them alone. (Ezek. 46:19). The gates of the city will be twelve in number, three on a side, and each named for one of the twelve tribes.—Ezek. 48:31‐34.
The Altars.—As the entire Plan of salvation centers about the ransom sacrifice of Jesus Christ, so at the mathematical center of the Ezekiel Temple will be the great brazen altar, with its rites, and offerings, and the blood, typing the ransom and the antitypical sin offering. It will be at the center of both the outer court and of the inner court, and of the priests’ land and of the land divided among the tribes, typical of the world. The court gates will all point toward it, and facing it will be the steps, porch, and outer and inner doors of the Temple. The construction and dimensions of the altar are given in Fig. 7. The brazen altar will be 4x12x12 cubits; it will be reached by stairsteps from the east, and will rest upon two borders or “settles,” respectively, 4x14x14 cubits and 2x16x16 cubits, the lower of which will rest upon a bottom or foundation 1x18x18 cubits. The Tabernacle altar was 3x5x5 cubits, the dimensions suggesting incompleteness, as compared with the numerical symbolism of the Ezekiel altar. This altar types the completed work of the Sin Offering and will be seen to be of far greater magnitude and importance than even the eye of faith can now perceive while the suffering work is in process. Its elevation by the bottom and two settles suggests the lofty exaltation of The Christ who participated in the Sin Offering far above the beneficiaries from the blood—the Great Company and the perfected world of humanity. It will be approached by stairs to the height of the base of the altar proper, typing that the evidence of the sacrifices by the offerers will be carried into Heaven itself.—Ezek. 40:44‐47; 43:13‐27; 45:18‐20; 47:1.
The Offerings.—The various offerings typify the following:
A burnt offering will be a thankful prayer to God, acknowledging His mercy, wisdom and love as manifested in the broken Body of the offerer’s great Ransomer.
A peace offering will be the fulfilment of a vow or a willing thank offering; the offerer eating the sacrifice will be his appropriation to himself of the consecration; with it he will eat certain things such as unleavened cakes, oil and anointed wafers, signifying his faith in Christ’s character which he will copy.
A trespass offering signifies reconsecration in connection with restoration for wrong, with recognition of the offerer’s imperfection and the value of the ransom.
A meat offering of fine flour, unleavened cakes, oil, etc., signifies the consecration of the offerer’s all, the sample burned on the altar meaning the consecration’s approval and acceptance by Jehovah.
The sin offering will be an acknowledgment of past sins and of the application of the merit of the Ransom, with repentance and reconsecration of the offerer.
Defilement and Cleansing.—There will be defilement of individuals and the past defilement of the whole world. The general defilements involving all—referring in part to the typical location of the palace of Solomon and the kings, close to the Temple—are Christendom’s defilement of God’s holy name by their erroneous teachings about Him and by the lives of those evil clergy and laity who presumed to bear His name; their “whoredoms,” or unhallowed union of church and state; their permitting of prominent persons—clergy and laity—who were dead in trespasses and sins, to assume elevated places in the worship of God; their conjoining the entrance into the Temple class (a church) with entrance into places of influence; their establishing the same wall of living members of the churches as the wall of business and the state; their encouraging unconsecrated persons, not spirit‐begotten, to serve in the holy things in the church as teachers and clergy; their breaking their covenant, made solemnly with God in their consecrations; and their not keeping the charge of the Divine Word of truth but hiring paid clergymen to look after it for them. The great mass of the Spirit begotten (Levites) had gone astray from God after their man‐ made idols of earthly honor, power and wealth; and they had served the evil tendencies of church members in their idol worship. Between the people and the clergy every conceivable abomination in the sight of God had been practiced, and will require cleansing and a wholesome memory of it, to safeguard against future outbreaks and to manifest continual appreciation of the holiness of any service of God.—Ezek. 43:7‐9; 44:6‐14.
Times for Offerings.—The times of certain offerings, as on the sabbaths and new moons, type that the Jews and the world might not effectively consecrate themselves until the Millennial Age—God’s seventh Day and the time of the New Covenant. (Ezek. 44:24; 45:17.) The sacrifices by the prince for all the people on the first month, first day, type the universal consecrations during the first 1,000‐year Day of blessing for mankind, when all consciences will be cleansed by the application of Christ’s merit. Those on the Seventh day type the same consecration during the Millennium regarded as God’s great seventh Sabbatical thousand year Day, when sinners and the simple minded will be cleansed from sin and set right. (Ezek. 45:20.) On the fourteenth day the celebration of the passover memorial, and the seven‐day feast thereafter, picture the memorial of the Lamb of God and the feast of thankfulness and consecration for the fulness of the New Covenant forever (Ezek. 45:21‐24); that on the fifteenth of the seventh month, and for seven days, type the application of Christ’s merit through the Sin Offering and the thankfulness and consecration of the people in the Spirit, eternally thereafter. (Ezek. 45:25.) The sacrifices and worship of prince and people at the east gate, on the sabbaths and the new moons, figure the consecrations and reconsecrations of Ancient Worthies and people throughout the 1,000‐year Day of Restitution.—Ezek. 46:1‐11.
At any time the Ancient Worthies representing the people also may, of their own free will express their thankfulness and celebrate the fulfilment of their consecration vows, signifying this as their continuing state of mind. (Ezek. 46:12). The daily burnt and meat offering for the nation, morning and evening, signify the continued thankful consecrating of all classes on all planes of being in memory of and through, “the Lamb of God which taketh away the sin of the world.” (Ezek. 46:13‐15). Throughout the Millennial Age this Little Flock will necessarily be in contact with defiling and death‐dealing error in some, with whom they are intimately connected, in process of restoration to human perfection; by the close of the great seventh Day, before the eighth Day the application of the merit of the Sin Offering will have cleansed or destroyed, all such cases and The Christ will no more have to be in touch with such defilements. (Ezek. 44:25‐27). Offerings to cleanse the altar with blood type the memory that the altar class—The Christ, Head and Body—were cleansed by the blood, and that all offerings are sanctified by the blood. (Ezek. 43:18‐27). Salt cast upon the offerings types the preserving power of the Word.—Ezek. 43:23‐44.
Throughout the Millennium the world of mankind are to regard the perfect human condition toward which they are progressing, as their inalienable possession, “bought by the blood.” No ruler, or other power, is to interfere with this right, nor teach them otherwise. (Ezek. 46:13; 48:29.) The Hebrews, the original beneficiaries, are to welcome the rest of mankind and treat them as of their own number.—Ezek. 47:22‐23.
They are to submit loyally to the rulership of The Christ, Head and body, and to that of the Divinely appointed earthly phase of government. (Ezek. 44:24; 45:6.) They are to receive the instructions of the Christ.—Ezek. 44:23.
Through the Ancient Worthies, the rulers of the earthly phase, the people are at heart to consecrate their all, typed by offerings of tenths or multiple thereof. (Ezek. 45:13‐25.) To The Christ they are to consecrate their hearts’ best endeavors, their firstfruits, and everything which they dedicate by vow or consecration. (Ezek. 44:29‐30.) The Great Company they are to love, and to them they must be loyal.—Deut. 14:27‐29.
The people must be thoroughly cleansed in conscience. (Ezek. 44:9). They are to put away all their former defilements and abominations and are to worship and serve God throughout the Times of Restitution and thereafter, observing that holy period as a solemn feast to the Lord. (Ezek. 43:6‐7; 46:1‐3, 9‐10; 45:17.) They are to consecrate themselves daily, with thankfulness, with repentance and restitution for sin, and with vows fulfilled.—Ezek. 44:29‐30; 45:1, 13‐25; 46:19‐24; Zech. 14:20‐21.
Duties of Prince.—The duties of the ruling Ancient Worthies will be: to remove violence and exploitation, execute judgment and justice and take away all former exactions imposed upon the people. (Ezek. 45:8‐9). They are to see that the commercial intercourse of the people is on a just and equal basis for all. (Ezek. 45:10‐12). They will receive taxes or offerings from the people, with special attention to the spiritual offerings symbolized by the things offered. (Ezek. 45:13‐16). The land they are to keep holy, as they will their own condition of favored perfection, symbolized by the land. (Ezek. 48:21‐22). Certain ones for special merit—such as any during the Gospel Age who lived up to their consecrations as mere believers, not being taught the things of the Spirit, and as those through devoted loyalty making special progress during the Millennium—they may cause to have the same honored position as themselves, which will be permanent if the recipients manifest the spirit of sonship, but lasting only to the close of the 1,000 years to those failing to show this spirit. (Ezek. 46:16‐17). They will be privileged, as favored participants in the application of the Sin Offering merit, to go in and out of the outer court east gate—as in the place of Christ—and there to feed upon the meat in due season from Christ’s bounty. (Ezek. 44:1‐3). In all holy things they are to be the leaders of the people. (Ezek. 46:9‐10). They are, during the entire Millennial Age—God’s sabbath—to make offerings (Ezek. 45:17‐25) of thankfulness, praise and recognition of the ransom, directly through the Christ with whom they shall be in intimate relations.—Ezek. 46:1‐12.
Duties and Privileges of Levites.—On account of Gospel Age disloyalty the Great Company, while enjoying the Spirit nature (Numb. 18:23‐24), will occupy an inferior place as servants—not priests—in the service of God. (Ezek. 44:10‐14). Their lower nature on the spirit plane will be inalienable and unchangeable. (Ezek. 48:13‐14). Rather than serve in the Temple at all, they are to render service at the various gates, for whatever functions are typed at or by the gates. (Ezek. 44:11). Rather than do the direct service of Jehovah, they will continue as in the Gospel Age when they courted and served the desires and lusts of the people—to serve directly and perpetually the people rather than the direct interests of their God. (Ezek. 44:11‐12). They shall not come near to God nor approach to an appreciation of the things of the Divine nature, but they shall do whatever menial services there may be given them by the Little Flock to do. (Ezek. 44:13‐14.) It will be their part to receive and make effective the consecrations of the people, to cleanse them with the water of the Word, and to administer the stripes and chastening, many or few, tempered by the water of the Word, whereby the people may thoroughly assimilate (eat) the significance of their consecrations. They may possibly restore the literal sacrifices of animals as object lessons (Z. ’05‐269).—Ezek. 40:35‐43; 46:21‐24.
Duties and Privileges of the Priests.—The Little Flock, the Church, will enjoy the nature of God, who Himself, in His nature, will be their inheritance and possession. (Ezek. 44:27‐28, Numbers 18:20.) They will serve the Divine purposes in direct and intimate contact with their Father, Jehovah, and will continue to keep the charge of God’s holy doctrines and truths, as they faithfully kept it during the Gospel Age. (Ezek. 40:46; 44:15‐16; 45:4; 48:10‐12.) They will continue having charge of God’s house, His Church, His people. (40:44‐45; 44:8.) They will be in various grades of honor (houses), as “star differeth from star in glory.” (Ezek. 45:4.) They alone will have the privilege of entering the Divine Temple, or Christ class. (Ezek. 44:15‐16.) They will forever regard their blessed condition most holy, most consecrated to Jehovah. (Ezek. 48:12.) They will keep the law of Divine Love in all its manifestations and judge the people according to that exalted standard (Ezek. 44:24, Deut. 17:8‐13); teach all mankind to know the pattern of true godliness in all its particulars and to discern between holy and secular, good and evil (Ezek. 43:10‐12; 44:23); sanctify and bless humanity according to the Oath‐bound Abrahamic Covenant on terms of willing obedience. (Ezek. 44:19, 30; 46:19‐20.) These priests will make union with and make fruitful the various covenants and promises (wives) by God, avoiding those not Divinely approved. (Ezek. 44:22; Lev. 21:7, 13‐14.) They will receive tithes of the Levites. (Numbers 18:25‐32.) All dedicated things will belong to them—that is, all covenants, vows and consecration of the people will be made to the Christ. (Ezek. 44:29‐30; Josh. 6:19; Lev. 27:20‐34; Numbers 18:8‐20.) Theirs will be the charge of the altar—of applying the merit of Christ to the people (Ezek. 40:44‐46), and they alone shall make the offering to God, declare the Divine forgiveness and approval of the people and of their consecrations.—Ezek. 43:18‐27; 44:15‐16, 25‐27; 45:18‐25; 46:1‐7, 11‐24.
The Life‐Giving River.—The benefits of Divine Love flowing to save and bless all the willing and obedient of mankind are pictured in the Life‐ Giving River. From underneath the threshold, the place of rulership, the Throne of The Christ (Rev. 22:1), the water of the Word of Divine Love flows forth. Under the favor of the Church (right of Temple) the truth about the loving mercy through the blood of Jesus Christ (altar) is for the restitution of all in the earthly (south) phase of the Kingdom. (D. 650, 655; Z. ’05‐269; Z. ’99‐196; Ezek. 47:1.) Through Christ, the Gate, with all His loving favor (right) it flows toward the Sun‐rise. (Ezek. 47:2.) The same one—Pastor Russell—who measured the race for the mark of the prize, with the line of Divine Righteousness (love, “the fulfilling of the law”), measured also the requirements for character attainment of the Millennial Age. One who will have that degree of love, which is duty love to God and man, even though reaching the utmost fulness of the measure of Divine Justice (1,000 cubits), will be as it were, only up to the ankles in the stream. He who attains the fulness of the Divine standard as to love for God, for His glorious character, will be in the stream to his knees. He who shall reach the fulness of love for the “least” brethren of that Age will be up to the loins; but he who so acquires the spirit of Divine Love, as to love all, including his enemies, will have reached the utmost fulness of love. (Ezek. 47:2‐5.) Any that appreciate this, see the full purpose of Divine Love. It is important—“Son of man, hast thou seen this?” (Ezek. 47:6.) This is the love that will insure the healing of the sin‐sick, anarchistic world lying in a deadness like the Dead Sea. (A. 318, D. 653, Z. ’99‐196, Ezek. 47:7‐8.) Whoever becomes immersed in the fulness of Divine Love shall thereby gain life; and for everyone everywhere, to whom the water comes, there shall be life. (E. 357, 335; C. 214; Ezek. 47:9.) In connection with the gospel of the fulness of Divine Love there shall be a multitude of fishers of men to spread the net of the gospel of glad tidings of great joy for exceeding many. (C. 215, Ezek. 47:10.) But the people who are hopelessly polluted with worldliness (miry places) and those impregnated beyond saving with miasmas of iniquity (marshes) shall not be healed even when “brought to an accurate knowledge of the truth.” (Ezek. 47:11.) And the stream of the truth of Divine Love shall cause many righteous ones to come up (Dan. 12:3) whose loving teachings shall never be forgotten nor its character fruitage ever pass away; for they shall bring forth continued fruitage, because of the Divine Truth of perfect love coming to them out of Zion, the glorified Church. And the character fruitage shall forever be for spiritual food (John 4:34) and the teachings (leaves) for the healing of all the willing and obedient of the sin‐sick world of mankind.—Z. ’05‐269; Matt. 10:8; Mal. 4:2; Ezek. 47:12.
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
“Come all ye saints to Pisgah’s mountain, Come view our Home beyond the tide: Millennial Canaan is before us, Soon we’ll sing on the other side. O there see the ’white Throne of glory,’ And crowns which the saints then shall gain; And all who shall love Christ’s appearing, Shall be blessed by His glorious reign.
Thence springs of life will e’er be flowing, Robing the earth in living green. Visions of beauty rise before us When the King and the saints shall reign. Soon our conflicts and toils will be ended; We’ll be tried and tempted no more, And mankind of all Ages and nations Shall be blessed in that triumphant hour.
Faith now beholds salvation’s River, Gliding from underneath the Throne, Bearing its life to whomsoever Will return to his Father’s Home. They will walk ’mid the trees by the rivers, With the friends they have loved by their side; They will sing the glad songs of salvation. And be ready to follow their Guide. O! the prospect! it is so transporting, Reapers, hasten the gath’ring, we pray; We rejoice in the glory that’s promised, And the dawn of Millennial Day.”
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“Both the Houses of Israel”
Correspondencies Of The Mosaic And Christian Dispensations.
Israel After the Flesh Israel After the Spirit A House of Servants. 1 Cor. A House of Sons. Gal. 4:5, 6, 10:18; Rom. 9:7, 8; 4:16; Heb. 7, 30, 31; 6:15, 16; John 3:5. 1:12; Rom. 8:15. Founded in Jacob’s Twelve Founded in Jesus’ Twelve Sons. 1 Kings 18:31. Apostles. Rev. 21:14. A Kingdom and Priesthood, A A Royal Priesthood, A Holy Holy Nation. Exod. 19:6. Nation. 1 Pet. 2:5, 9. Aaron, Fleshly High‐Priest. Jesus, The Spiritual High‐ Heb. 9:7. Priest. Heb. 9:11. Circumcision of the Flesh. Circumcision of the Heart. Rom. 2:28, 29. Rom. 2:28, 29. Law of Sin and Death. Rom. Law of the Spirit of Life in 8:2. Christ Jesus. Rom 8:2. Earthly Promises. Gen. “Better Promises”. Heb. 9:23; 13:14‐17; Acts 7:2‐5. 11:40. In Captivity To Literal In Captivity To Mystic Babylon. 2 Chron. 36:20. Babylon. Rev. 17:5; 18:4. Length of Favor 1845 Years, Length of Favor 1845 Years, From Jacob’s Death to Israel’s From Jesus’ Death to the Rejection and the Beginning of Beginning of Christ’s Reign Spiritual Israel, A. D. 33. and the Rejection of Babylon, A. D. 1878. The Nominal System Cast Off, The Nominal System Spewed Out, A. D. 33. Matt. 23:38. A. D. 1878. Rev. 3:16. 40 Years in Falling, to A. D. 40 Years in Falling, to A. D. 73. 1918. The end of the age. A harvest The end of the age. A harvest of 40 years. Luke 10:9, 16. of 40 years, Matt. 13:24‐30, 36‐43. Our Lord’s Presence and the Our Lord’s Presence and the Sacrificial Character of His Sacrificial Character of His Death, the Stumbling‐Stone. Death, the Stumbling‐Stone.
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What Say The Scriptures About Hell?
An Examination Of Every Text Of Scripture In Which The Word “Hell” Is Found
A Correct understanding of the subject of this booklet is almost a necessity to Christian steadfastness. For centuries it has been the teaching of “orthodoxy,” of all shades, that God, before creating man, had created a great abyss of fire and terrors, capable of containing all the billions of the human family which He purposed to bring into being; that this abyss He had named “hell;” and that all of the promises and threatenings of the Bible were designed to deter as many as possible (a “little flock”) from such wrongdoing as would make this awful place their perpetual home.
While glad to see superstitions fall, and truer ideas of the great, and wise, and just, and loving Creator prevail, we are alarmed to notice that the tendency with all who abandon this long revered doctrine is toward doubt, scepticism, infidelity. Why should this be the case, when the mind is merely being delivered from an error?—do you ask? Because Christian people have so long been taught that the foundation for this awful blasphemy against God’s character and government is deeplaid and firmly fixed in the Word of God—the Bible—and consequently, to whatever degree their belief in “hell” is shaken, to that extent their faith in the Bible, as the revelation of the true God, is shaken also;—so that those who have dropped their belief in a “hell,” of some kind of endless torment, are often open infidels, and scoffers at God’s Word.
Guided by the Lord’s providence to a realization that the Bible has been slandered, as well as its Divine Author, and that, rightly understood, it teaches nothing on this subject derogatory to God’s character nor to an intelligent reason, we have attempted in this booklet to lay bare the Scripture teaching on this subject that thereby faith in God and His Word may be reëstablished, on a better, a reasonable foundation. Indeed, it is our opinion that whoever shall hereby find that his false view rested upon human misconceptions and misinterpretations will, at the same time, learn to trust hereafter less to his own and other men’s imaginings, and, by faith, to grasp more firmly the Word of God, which is able to make wise unto salvation; and on this mission, under God’s providence, it is sent forth.
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What Say The Scriptures About Spiritism?
Proofs That It Is Demonism.
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“The Spirits In Prison” And Why Are They There!
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International Bible Students Assn., Brooklyn, N. Y.
Volume I. “Studies in the Scriptures” Series
Things You Ought To Know As
Christian Bible Students
The Satisfactory Proofs That
The Bible is a Divine Revelation—reasonable and trustworthy, revealing a systematic Plan full of Justice, Wisdom and Love. “The Key of Knowledge” of the Scriptures, long lost is found, and gives God’s faithful people access to the “Hidden Mystery.”—Luke 11:52, Col. 1:26.
The Lord Jesus and His faithful are to be not only priests but kings, and will reign over the earth.
This Kingdom is to come at Christ’s Second Advent.
God’s Plan is to select and save the Church in the Gospel Age, and to use this Church in blessing the world in the Millennium. A “ransom for all” implies an opportunity to all for restitution. The Day of Judgment is 1,000 years long—the world’s trial day.
“The narrow way” of self‐sacrifice will cease with this Age.
“The highway” of righteousness will be open to all the redeemed race in the Millennium.—Isa. 35:8, 9.
“The kingdoms of this world” are but for an ordained period and must give place to the “Kingdom of Heaven.”
God has permitted evil for six thousand years for a wise purpose.
These subjects and many others of deep interest to all of God’s people are discussed fully and in language easy of comprehension in
“The Divine Plan of the Ages”
(In English, German, Swedish, Dano‐Norwegian, Italian, French, Greek, Hungarian, Spanish, Polish, Hollandish, Finnish, Arabic, Slovak, Roumanian, Lettish, Ukrainian, Chinese, Japanese and Korean; also Braille, for the blind).
416 Pages—Cloth Bound. 50 Cents, Postpaid or Delivered by Colporteurs. Magazine Edition (Eng. and Ger.) 10 Cents Postpaid.
International Bible Students Association
Brooklyn, N. Y.
Volume II. “Studies in the Scriptures” Series
A Remarkable Book
Skeptics Should Read it . . .
Christians Should Study it.
Things You Want To Know As
Christian Bible Students
There Are Evidences That
Six thousand Years from Adam ended in A. D. 1872. The Date of our Lord’s Birth was October B. C. 2. The Date of Annunciation to Mary, Dec 25th, B. C. 3. The Date of our Lord’s Baptism was October A. D. 29. The Date of our Lord’s Crucifixion, April A. D. 33. The “Seventy Weeks” of Israel’s favor ended A. D. 36. The Jewish Age “Harvest” was 40 years A. D. 30 to 70. The Christian Age “Harvest” is its parallel. The Jewish Jubilees were typical of the “Times of Restitution of all Things.”—Acts 3:19‐21. The Typical Jubilees mark the Date of their Antitype. The “Times of the Gentiles” ended A. D. 1914. The Jewish Age, in its Lengths, its Ceremonies, etc., Typified the Realities of the Christian Age and its Length. Elias or “Elijah the prophet” was a Type.—How fulfilled. The Antichrist has come!—What? When? Where?
_These subjects and many others deeply interesting to __“__the Household of Faith,__”__ and __“__Meat in due season__”__ to all who love and study God’s Word, can be had in_
“The Time Is At Hand”
(In English, German, Swedish, Finnish and Dano‐Norwegian.)
482 Pages—Cloth Bound, 50 Cents, Postpaid or Delivered by Colporteurs
International Bible Students Association
Brooklyn, N. Y.
Volume III. “Studies in the Scriptures” Series
Do You Know That
We are now living in “the Time of the End” of this Gospel Age?
Our Epoch is “the Day of God’s Preparation” for the Millennial Age?
The “Days of Waiting” are ended and the “Cleansing of the Sanctuary”—the Church—the separating of its Wheat and Tares, is now in progress?
This the reason for the beginning of the Return of Divine Favor to Fleshly Israel—blinded for centuries—to permit the gathering of an Elect Class from among the Gentiles?
This favor now taking shape is known as Zionism?
Immanuel’s Kingdom is now being established?
The Great Pyramid in Egypt is a Witness to all these events of the past and present—testifying in symbols? The Pyramid’s Downward Passage under “A Draconis” symbolizes the course of Sin? Its First Ascending Passage symbolizes the Jewish Age? Its Grand Gallery symbolizes the Gospel Age? Its Upper Step symbolizes the approaching period of tribulation and anarchy, “Judgments,” upon Christendom? Its King’s Chamber the Divine Nature, etc., of the Overcoming Church—the Christ, Head and Body? Its Ante‐Chamber the Correction in Righteousness of the “Great Company” etc.? Its Queen’s Chamber symbolizes those of Israel and the world who eventually attain Restitution?
All these interesting topics with ten Pyramid illustrations can be had in
“Thy Kingdom Come”
(English, German, Swedish, Finnish, Dano‐Norwegian)
482 Pages—Cloth Bound, 50 Cents, Postpaid or Delivered by Colporteurs
International Bible Students Association
Brooklyn, N. Y.
Volume IV. “Studies in the Scriptures” Series
“None Of The Wicked Will Understand”
But “The Wise Shall Understand” That
This Gospel Age is closing with a “Day of Vengeance.” It will affect the whole world, specially Christendom. All Political, Social, Financial and Religious systems will fail.
These Judgments, beginning with the House of God, must extend to all.
Our day is noted by the Prophets as “the Day of Jehovah.”
It is symbolically styled “a Dark Day,” a “Day of clouds,” etc.
Its trouble is symbolically likened to a Hurricane, to a Flood, to a Fire, etc., these strong figures being used to give an appreciation, yet to hide the real nature, of that “Time of Trouble such as Never Has been since there was a Nation.”—Dan. 13:1.
Preparations for this symbolic “Fire” and “Tempest” are now well under way and shortly will rage furiously throughout the world.
It will be a contest between Masses and Classes.
Many see it upon us and trust to various schemes to avert it.
But all worldly Schemes and Panaceas will fail utterly. God’s Kingdom, the only hope for Church and world, is sure.
Man’s extremity will prove to be God’s opportunity—in the establishment of God’s Kingdom—Christ’s Millennial Kingdom which will establish righteousness by force.—Rev. 2:26, 27; Dan. 2:34, 35, 44, 45.
All these subjects are simply yet forcefully treated, and Matthew 24th Chapter elucidated, in
“The Battle Of Armageddon”
(In English, German, Swedish, Finnish and Dano‐Norwegian.)
720 Pages—Cloth Bound, 60 Cents. Postpaid or Delivered by Colporteurs
International Bible Students Association
Brooklyn, N. Y.
Volume V. “Studies in the Scriptures” Series
The At‐One‐Ment Is Believed In By All
Christian Bible Students
Nevertheless, but few could explain its philosophy
All Should Know
About the great Mediator of the At‐one‐ment, our Lord Jesus Christ.
Respecting the necessity for the At‐one‐ment
And the necessity that the “Only Begotten” must be “made flesh,” and then die, and then rise from the dead in order to effect the At‐one‐ment.
Respecting the office and work of the Holy Spirit in connection with the At‐one‐ment.
And the important part of the At‐one‐ment not yet finished—which awaits the Second Coming of our Lord in His Kingdom glory.
Respecting the central doctrine of At‐one‐ment, namely, the Ransom—what is was—why it was and is the center or “hub” around which and into which all Bible doctrines fit.
How this doctrine is the test of the truth or falsity of all doctrines; so that once understood clearly it is a guard against error in every form.
Respecting man, the subject of the great At‐one‐ment, his nature; his sin; his penalty; his deliverance through Christ; his future possibilities through acceptance of the At‐one‐ment.
All these interesting and very important themes are lucidly discussed in simple language, and corroborated by fourteen hundred Scripture citations, in
“The At‐One‐Ment Between God And Man”
(In English, German, Swedish, Finnish and Dano‐Norwegian.)
600 Pages—Cloth Bound 60 Cents, Postpaid or Delivered by Colporteurs.
International Bible Students Association
Brooklyn, N. Y.
Volume VI. “Studies in the Scriptures” Series
Things You Ought To Know As
Christian Bible Students
The Creative Week of Genesis—its actual length—scientifically corroborated.
The true Church of Christ, begotten of the Spirit as the New Creation; the steps of Grace Divine—Justification, Sanctification, and Deliverance in the First Resurrection.
The duties and obligations of the New Creation—toward the Lord, toward each other, toward earthly friends and neighbors, toward parents, children, husbands, wives, etc.
The Lord’s Memorial Supper or Sacrament: what it is and what it is not should be clearly discerned by all of God’s people.
True Baptism—what it is. The many mistakes of nearly all denominations are pointed out in kindly spirit, and then the true Baptism is set forth in convincing style—indisputable, incontrovertible.
The foes and besetments of the New Creation, and the Scriptural method of overcoming them; also the present and the future inheritance of the saints.
These subjects and many others deeply interesting to all who love and study the Bible are fully treated in
The New Creation
(English, German, Swedish, Dano‐Norwegian and Finnish)
816 Pages—Cloth Bound, 60 Cents, Postpaid or Delivered by Colporteurs
International Bible Students Association
Brooklyn, N.Y.
FOOTNOTES
1 Words not In Sinaitic MS. are enclosed in brackets. The Sinaitic MS. is the oldest known copy of the Scriptures, having been written, it is believed. In A. D. 331. The “Authorized” Version was made from MSS. none of which were older than the tenth century.
2 Words in Sinaitic MS. which do not appear in “Authorized” Version are printed in capitals.