BEAUTIES OF THE TRUTH

Volume 1, Number 1, November 1980

Rod of An Almond Tree The Dragon of Revelation 20 "Seven Times" - 4 Times War in the Middle East! Coup in Turkey!

Rod of An Almond Tree

"Jeremiah, what seest thou? . . . I see a rod of an almond tree. . . . Thou hast well seen for I will hasten my word to perform it." #Jer 1:11, 12

What does an almond rod have to do with the Lord "hastening" to fulfill his word? It is evidently a play on words in the Hebrew. In Nelson edition of the American Standard Version the footnote gives shaked for "almond tree," and shoked for "hasten" (rather, "watch" in ASV). (Footnote - How is it that the two words are so similar? Rotherham’s footnote: "‘The watcher’ -’so called from its early blossom, as being the first of the trees to wake from the sleep of winter.’-Davis’ H. L." His translation is "a twig of an almond tree . . . Thou hast rightly seen, for keeping watch am I, over my word to perform it.")

The use of sound-alike words to emphasize a point appears also in #Isa 5:7. In Rotherham’s translation, "And he waited for equity but lo! murderous iniquity. For the rule of right, but lo! The cry of the wronged." His footnote: "N. B.: the striking assonance-’And he waited for mishpat, but lo mispah; for zedhakah, but lo zeakah.’"

But there is a notable difference between the word play of Jeremiah and that of Isaiah. In Isaiah the meaning of the words convey a direct thought, in addition to the "assonance," In Jeremiah, there appears to be little direct relation between an almond tree and the accomplishment of God’s word. Symbolically, however, there is a connection. The rod of an almond tree represents the manifestation of God’s election of the Church class. This comes from its use in the Tabernacle to show that Aaron and his tribe were to serve the priestly and ceremonial duties. (#Nu 17) A representative of each tribe provided a rod; these were collectively laid up in the tabernacle by Moses. "And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels . . . "

But what particular manifestation of God’s election of the church is represented in #Jer 1:11? We think it is the resurrection of the sleeping saints, (Footnote - The other possibility which comes to mind is the completion of the church in glory. But against this is that Jeremiah represents the harvest saints in the flesh.) investing them with judicial authority and power (#Re 11:15) to actually accomplish the words of #Jer 1:10

". . . over the nations and over the kingdoms, to root out, and to pull down, and to, destroy and to throw down, [and, concerning Christ’s kingdom] to build, and to plant."

Jeremiah, who spoke these words, pictures the saints in the flesh. They are God’s spokesmen declaring the necessary replacement of present institutions with the incoming Kingdom of Christ. Our mouths have been "touched" and the Lord says to us "I have put my words in thy mouth." (vs. 9) (Notice a similar mention respecting Isaiah who had his mouth purged to cleanse him for service-another picture of the saints in the flesh.-#Isa 6:5-7)

Among other scriptures which show a close relationship between the raising of the saints and the judgments of Christendom, note #Ob 21, and #Eze 43:2, 4, 5 cf. #Re 18:1, 2.

The Dragon of Revelation 20

As there appears to be some question regarding the identity of the dragon of #Re 20, the following is offered as a summary of the position that it represents primarily the civil power as a tool of the adversary.

Dragon appears in the New Testament only in the book of Revelation. There it appears only in chapters 12, 13, 16 and 20. The 12th chapter is explained in detail by Bro. Russell in which he clearly shows the dragon as pagan Rome as the enemy of both the true and the apostate churches. It is not an unsafe generalization to say that in this chapter Bro. Russell equates the dragon with civil power. In the 13th chapter he does likewise, and in the 16th chapter likewise. It should not, therefore, be inconsistent or surprising to claim that the final mention of the dragon in #Re 20 is also representative of civil power. Some, however, seriously questions this position.

On R4609 Bro. Russell stresses that while the devil of #Re 20 includes the actual being (the personal devil), the term is much broader than that and represents a system. Care must be taken with this quote. Note that Bro. Russell says "religious system." Note also that he specifies verses 7-9 dealing with war in heaven. Because the dragon was pagan it was religious in a pagan sense only. But as such it did control the heaven of its day. The result of the battle, however, is that the dragon is cast out of heaven to which it never returns. After this point it is an exclusively civil entity-a thought which we believe is consistent with all of Bro. Russell’s writings on the matter and which accounts for his interpretation of dragon in chapters 13 and 16.

The internal evidence from the book of Revelation seems to support the conclusion that the dragon of chapter 20 is the civil power heretofore discussed. We believe this evidence is strongest in the following three references:

1. In #Re 12:9 this dragon is named with its multiple names: dragon, serpent, devil and Satan. Only in one other place does this occur: #Re 20:2. It is not unreasonable to think that this is so because the Lord wished to stress to the careful observer that the identity of the entity in #Re 20:2 is the same as that which was cast out of heaven in #Re 12:9 - i.e., the civil power. 2. In #Re 16:13 is introduced a trinity of enemies: beast, dragon, and false prophet. The Revelator follows these enemies until their destruction. Two of them, the beast and false prophet, are destroyed in the lake of fire in #Re 19:20. But the dragon is not. Thus the 20th chapter is set aside as a detailed description of the destruction of the same dragon introduced in #Re 16:13 - the civil power.

Some have suggested that the dragon is represented in chapter #Re 19:19 under the words "kings of the earth." We do not believe this to be true because "kings of the earth" are also listed in #Re 16:14 as the ones affected by the pronouncements issuing from beast, dragon, and false prophet. Therefore, a distinction must be made between dragon and kings of the earth. They are not the same.

Additionally, note that the kings of the earth are not destroyed in the lake of fire in #Re 19:20 with the beast and false prophet so that if the kings of the earth were synonymous with the dragon, their destruction would even so of necessity be reserved for a later text than chapter 19.

3. #Re 20:10 shows us that finally, at the end of the little season, the dragon has joined the beast and false prophet in the lake of fire. There would be no need to mention the beast and false prophet in this verse except to draw our attention to the fact that all three enemies of #Re 16:13 are finally accounted for-the third having its demise 1000 years later than the first two-and its identity yet the same: civil power.

In summary it would be wise to stress again that the personal devil must not be excluded from #Re 20. His personal binding as shown by Jesus in the Gospels is to be an accomplished fact. However, chapter 20 is not primarily dealing with the personal devil, but rather with the binding and ultimate destruction of his long-cherished tool: civil government. It seems to have been our Pastor’s expectation that the deception of the little season would be in the form of a civil government- a coup to displace or challenge the ancient worthies. This concept is in harmony with the loosing of civil government and its master, Satan. Perhaps the terms Gog and Magog also give us the same clue. These names in the gospel harvest we do not connect with a religious power nor with the personal devil solely, but rather with some civil invading force. A similar interpretation at the little season is consistent.

In short, there seems to be no particular argument against the dragon of #Re 20 being representative of civil power, and there seems to be strong, consistent, contextual argument for it. Let the Lord enlighten us further as need be.

— Contributed

"7 Times" - 4 Times

"Hew down the tree. . . leave the stump of his roots in the earth, even with a band of iron and brass . . . let a beast’s heart be given unto him; and let seven times pass over him" - #Da 4:14- 16

This text comes from a dream of Nebuchadnezzar, king of Babylon. Many things occur in dreams which are impossible in reality. That was true in this dream. Nebuchadnezzar saw a great tree which sheltered and nourished all the beasts of earth and fowl of heaven. "The height thereof reached unto heaven, and the sight thereof to the end of all the earth." Suddenly this majestic tree was ordered of the angels to be hewn down, but to leave the "stump of his roots in the earth, . . . with a band of iron and brass." (#Da 4:10-15) The scene changed, and the tree became a man given over to the life of a beast. "Wet with the dew of heaven . . . let his portion be with the beasts in the grass of the earth: let his heart be changed from man’s and let a beast’s heart be given unto him; and let seven times pass over him." (Vs. 15, 16)

FIRST INTERPRETATION

The prophet Daniel gives us dream’s immediate interpretation. The tree represented Nebuchadnezzar as king of the empire. His authority was cut down and he wandered insane as an animal for "7 times."

But his reason and kingdom were subsequently restored. That his dominion was to return had been shown by the stump of the tree remaining in the earth. It was circled with iron and brass bands, suggesting that at some time the hands might be loosed, and the stump sprout again. "For these is the hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." (#Job 14:7)

DEEPER MEANING

But the dream was recorded to inform us of affairs more important than Nebuchadnezzar’s period of insanity. We have long seen it to foretell 7 prophet times of 360 years each, when the beastly governments (lion, bear, leopard and "dreadful" beast of #Da 7) would subordinate God’s typical kingdom, Israel. These "7 times" of gentile rule parallel the "7 times" of Israel’s national punishment spoken of in #Le 26:18: "I will punish you seven times more for your sins." (Vs. 18)

This was from 607 BC to 1914 AD, when the incoming actual kingdom of Christ began the disruption of the gentiles and the restoring of Israel’s nationhood. A comparison of #Le 26:31-34 with #2Ch 36:17-21 shows that Israel’s 7 times of punishment began with their subjection to Babylon.

Seven TIMES - 4 TIMES

An intriguing feature of both #Da 4 and #Le 26 is that the warning of "7 times" appears exactly 4 times. (#Da 4:16,23,25,32, #Le 26:18,21,24,28) This in itself forms another link between the two passages supporting the conclusion that they do refer to the same period. It is valuable at least for that.

But is there any special reason why it appears four times? This is the kind of question that we often cannot answer. But in this case we have a suggestion. We think it infers there are four intended applications of the 7 times. These are upon:

1) Nebuchadnezzar personally (7 X 1 year?)

2) Israel during 70 of bondage to Babylon (7 X 10 years)

3) Israel in bondage to Gentile power for 2520 years, 607 BC-1914 AD (7 X 360 years)

4) Mankind, who forfeited their dominion for 7000 years (7 X 1000 years)

(1) is evident. Daniel gave us that interpretation. (3) and (4) are discussed in Volume 2, chapter IV. (Footnote - That chapter does suggest a correlation between Adam and Nebuchadnezzar (pg. 96). It does not suggest the 7000 year period as a fulfillment of the 7 times, nor equate the tree with Israel’s sovereignty.) We add (2), and suggest the 70 years of servitude to Babylon (the "head," representative of the entire image) was itself a small picture of the entire 7 x 360 years of the gentiles.

The dream showed a tree being cut down - a dominion lost. Each of these interpretations includes a lost dominion, and the hope of its restoration after the 7 times. The dominions lost in each case:

1) Nebuchadnezzar’s

2) Israel’s independent statehood lost to Babylon.

3) Israel’s national independence lost to 4 world empires.

4) The dominion of earth possessed by mankind in Adam.

A CLOSER LOOK AT (2) & (3)

These 2 views are intimately related because they both refer to Israel. In fact, as before stated, (2) is a small model of (3). The subjection of Israel to the head of gold (Babylon) was the representative of the longer subjection to the entire gentile image.

In support of this note part of the prophecy against Israel in Leviticus. ". . . seven times . . . and I will break the pride of your power, (Footnote - Cf. #La 2:3,17. Power is symbolized by a horn. #La 2:3,17 seems to record the fulfillment of this Leviticus expression.) And I will make your heaven as iron, and your earth as brass." (#Le 26:18,19) (#De 28:23 reverses this: "thy heaven . . . shall be brass, and the earth shall be iron.")

This refers to the governmental forces which would subordinate Israel. They appear as the iron and brass bands around the tree stump (#Da 4:15) to restrain growth. The breaking of these bands means the end of the 7 times, and #Isa 45:1,2 prophesies of that breaking. "Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden to subdue nations before him; . . .I will go before thee, . . . I will break in pieces the gates of brass, and cut in sunder the bars of iron."

This speaks of the overthrow of Babylon by Cyrus. The cutting asunder of the restraining iron and brass led directly to the return of Israel to their land. But in the fuller and larger application

Cyrus is a type of Christ, God’s true "anointed." He subdues the gentile image, freeing Israel in a greater sense from the restraints of "iron and brass" that they might sprout as an independent nation again. Those bands began to be broken in World War 1.

#Ps 107:11,16 refers to this: For Israel who had "rebelled against the words of God, and condemned the counsel of the most High," the Lord breaks "the gates of brass, and cut[s] the bars of iron in sunder." The brass and iron remind us of the metallic image.

WHAT IS A TIME?

We are using a "time" variously in the 4 applications of Nebuchadnezzar’s dream. We think this is justifiable. Prophetic teachings often encompass different but not contradictory applications. E. g., notice how differently the famous prophecy of #Isa 7:14 was fulfilled in the case of Isaiah’s son and Jesus. (#Isa 8:3, #Mt 1:23) In this way God teaches several things with a few prophecies. Often this permits a lesser fulfillment to further illustrate a fuller and grander one. This is so in Malachi’s prophecy of Elijah. John the Baptist was a fulfillment, and in turn was himself typical of the greater fulfillment, the Church. #Ps 2:1-5 is another prophecy which clearly has two fulfillments.

Of course the primary meaning of a "time" is that carried most consistently in Scripture. It is a period of 360 years. This is gathered from #Re 11:2-3, 12:6,14, 13:5 which refer to the same period as "[1] time [symbolic year] [2] times, and a half a time" (3 1/2), 42 months, and 1260 days. Using 30 days per month all are identical. Using the day-for-a-year reckoning of #Eze 4:4,6 and #Nu 14:34, one "time" = 360 years.

ADDITIONAL TECHNICAL INFORMATION

There are two manuscript words used for "time(s)" in Daniel. Strong’s 5732, iddan, #Da 2:21, 4:16,23,25,32, 7:25. Strong’s 4150, mowed, #Da 12:7. Since the last two scriptures refer to the same period (3 1/2 times) it seems either word can be used for the prophetic time of 360 years. In #Le 26th chapter there is no direct Hebrew word for "times." It is supplied; or perhaps more correctly, inferred by the use of "seven." "I will chastise you seven [seven what?] for your sins." (#Le 26:28) Various translations of this: "seven times" (AV, ASV, Lamsa, Smith, NASB, Rotherham), "seven (times)" (Green), "sevenfold" (Leeser).

The fact that in Daniel different words are used helps us see that a specific word is not required in Leviticus. The concept of a seven- segment, "sevenfold," or seven-staged punishment is sufficient to suggest a punishment of 7 prophetic times. Relating Moses’ prophecy to the dream in #Da 4 fortifies the conclusion.

WAR IN THE MIDDLE EAST!

Monday, September 22, 1980 - Iraq declared war on Iran. How does this relate to the mustering of nations for the Armageddon conflict at Israel? #Eze 38:5 mentions Persia (Iran) as an ally of Gog (Russia). In past decades, however, Iran has been aligned with the Western powers. This changed with the deposition of the Shah in 1979. Since then Iran has been bitterly anti-American, but also anti-Russian. Certainly Russia’s atheism is contrary to the principles of Mr. Khomeini’s Mohammedan revolution.

Iraq, on the other hand, is supplied with Russian arms and has close ties with the Soviets. The effect of the present war cannot be otherwise than to weaken Iran. This enhances Russia’s opportunity to exercise her influence and makes Iran more vulnerable to Soviet aggression. Will Iran be taken over by the Soviets, as in Afghanistan? Or will they remain independent, but through weakness lean more favorably to the Soviets than in the past, for appeasement sake? Any specific inference from the scriptures on this detail is not apparent to us. In any case Iran is irately anti-Israel. This in itself may be sufficient to align them with the attacking forces in the last battle.

The Strait of Hormuz is among the long disputed border territories which are the subject of the present struggle. As 40% of the free world’s oil supplies usually flow through this narrow outlet from the Persian Gulf, the western governments are gravely concerned. The United States recently proposed a council with her allies to lay contingency plans for retaining access to that region-with military force if required. For while America reportedly has a 2-year reserve of petroleum at present, most of her allies are not so well stocked. And even a slight shortage of oil on the open market could cause prices to soar, as suppliers barter among demanders for the highest price. At the very least this incident points to the vital importance of the sustained flow of Middle East oil. It is not difficult to see that measurable Soviet aggression in the Middle East could spark military countermeasures by Western nations. This is what we ultimately expect to occur when god descends "like a cloud the cover the land." (#Eze 38:9)

COUP IN TURKEY!

A coup from the Turkish military occurred on Friday, September 12. Its purpose was to calm the rising strife fomenting among the leftist element. The coup accented the severity of the unrest which in past months had led to the ambushment of several American military personnel stationed in Turkey.

These developments are of particular interest to brethren who have understood Ezekiel’s prophecy to show Turkey (Togarmah, perhaps also Gomer-#Eze 38:6) allied with Gog’s forces from the north. If this is correct, it seems to require a shift of Turkey’s political alignment from the West to the East. A leftist takeover would serve that purpose. Presently Turkey is allied with the Nato powers.

A fuller treatment of #Eze 38 is available in tract form by request. It interprets the prophecy largely from a geographical approach. It identifies the areas where the peoples Ezekiel spoke of lived, and correlates the nations which inhabit those lands today.

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(Here there was a Scripture index with the pages listed)

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We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 1, Number 2, December 1980

The Irony of "Desolation" in the Gospel Age Covenants Jesus’ Birth & Herod’s Death What Was the Star of Bethlehem? Confirmation on a Fall Birth Date

The Irony of "Desolation" in the Gospel Age Covenants

One benefit of the Apostle’s argument in #Ga 4:21-31 is his demonstration of the fact that two covenants are operable during the Gospel Age. As Jesus ignored the Highway of Holiness (#Mt 7:13,14) because it was not an option when he spoke, Paul here ignores the Keturah Covenant because it was not an option for the Gospel Age. This clearly demonstrates that the Law Covenant was yet an option - a Covenant which would continue in some form of existence until its antitype (the New Covenant) would begin. Paul knew well that Abraham had more than two sons (compare #Ga 4:22 with #Ge 25:1,2), but their representation of New Covenant factors was not relevant to Paul’s argument.

#Ga 4:24 might be paraphrased thus: "These women represent the two covenants now in operation. The one originates from Mount Sinai which generates or gives birth to slavery. This is represented by Hagar."

In verse 25 is hidden a lovely play on words apparently designed to impress on the Galatian churches the barrenness of the Law Covenant. The reading of the King James Version is questionable. The Sinaitic reads, "For Sinai is a mountain in Arabia." The first word to notice with care is "for." It means "because." By it Paul is linking verse 24 with verse 25. He is saying the Hagar Covenant gives birth to slavery BECAUSE Sinai is a mountain in Arabia. Strange reasoning? Not at all! Note: Smith’s Bible Dictionary defines Arabia as meaning desolate or barren - an etymology akin to the Hebrew "Arabah" (desert). Linking this meaning with our standard symbolism for mountain, the verse says: The Hagar Covenant gives birth to slavery BECAUSE Sinai (i.e. the Law) is a kingdom of desolation. (I. e., it cannot produce life or freedom from sin.) If we go further and translate Sinai (see McClintock and Strong) which means either "thorny" (i.e., cleft with ravines) or "devoted to sin," Paul’s play on words is even more forceful.

How could you expect a covenant concluded in a place named "devoted to sin" located in a "kingdom of desolation" to bear fruitage? Paul then identifies which Kingdom this represents. Kingdoms are symbolized by their capitals, even to our day. Thus Paul introduces his new terminology. "Jerusalem which now is" -i.e., the kingdom of Israel under the Law Covenant as represented by its capital city. This gives him the opportunity for another etymological "trick." Jerusalem has a plural ending in Hebrew. There is more than one Jerusalem. Therefore, Paul (verse 26) tells us about the other kingdom - the kingdom built on the Sarah Covenant, and that we are the children of that kingdom, represented by its capital, Jerusalem above.

Paul then concludes his point with the ironic reference in verse 27 to #Isa 54:1. He wants to show prophetically that this Covenant is NOT barren. Sarah has been called BARREN and DESOLATE in prophecy when it is really the Law (concluded in ARABIA = "desolation") that is desolate. But the prophecy proves the point: the Law produced life for only one individual, the man Jesus (and that life was sacrificed). But the Sarah Covenant, produces life for "many more children" - Jesus as the Christ, and all of his disciples.

The lesson, of course, is obvious; the world sees the fruitful as barren and the barren as fruitful.

- Contributed

Jesus’ Birth & Herod’s Death

Bible Students have long believed that Jesus was born in 2 BC (SS, Vol. 2, pp. 54-62). But most modern historians have dated his birth at from 4-7 BC. The reason for this is that Jesus was born before Herod died (#Mt 2:1), and it has been thought that Herod died in the spring of 4 BC, following an eclipse of the moon early in that year. Early Christian writers, however, testify against such an early date:

Virtually all Christian historians and chronologers who lived from the second to the sixth centuries (and even later) put the birth of Christ after the eclipse of 4 BC. Iranaeus, Clement of Alexandria, Tertullian, Orosius, and Cassiodorus Senator said Christ’s birth was in a year we now recognize as 3 BC. (Footnote - In Pyramidology, Volume 2, pp. 309- 312, Bro. Adam Rutherford states that Iranaeus, Clement of Alexandria and Tertullian support the 2 BC date. His references from their writings make this sound reasonable. We have not independently checked the first-hand sources however.) The early Christian chronologis Julius Africanus said it was in the year from 3 to 2 BC. This same year was accepted by Hippolytus of Rome. Origen, the Chronicon Cypianicum. Eusebius of Caesarea, John Chrysostom, Jerome, Hippolytus of Thebes, Photius Patriarch of Constantinople, the Greek historian Zonaras, and Bar Hebreaus, who quoted Syrian, Armenian, and Greek sources. Ephiphanius and the early Syrian chronological work called the Chronicon Edessenum indicate it was 2 BC. Almost all the early Christian fathers of whom we have record said Christ’s birth was in either 3 or 2 BC.? (Footnote - Ernest L. Martin. (The Celestial Pageantry Dating Christs Birth.) Christianity Today, pg. 17, December 3, 1976.)

The Scriptures support the later date. Jesus began his ministry as he turned 30, being baptized by John. (#Lu 3:23) Since John had begun his ministry in the 15th year (Footnote - To reconcile this with the 4- 7 BC dates, some assume this 15th year is reckoned from some co-regency with Augustus prior to Augustus’ death. So far as we know, this is an arbitrary assertion without historical support.) of Tiberius Ceasar (#Lu 3:1), 29 AD, Jesus turned 30 years of age no earlier than 29 AD. So Jesus could not have been born any earlier than 2 BC. (Footnote - For those wishing to calculate this, remember there is no year numbered "0" - the year preceding AD 1 is BC 1. This means any arithmetic between AD and BC dates must be adjusted by 1 to secure the correct result.)

This suggests that there has been an inaccurate deduction by many historians about the date of Herod’s death. What is their reasoning? Where is the flaw? In an article by William Filmer, published in the October, 1966 issue of Journal of Theological Studies, "The Chronology of the Reign of Herod the Great," the evidence is reviewed in detail. Filmer concludes that Herod died early in 1 BC. We here summarize his findings.

Most of the primary information on Herod’s reign is from Josephus, and Jewish historian of the first century AD. He states that Herod died shortly after a lunar eclipse, but before Passover. Eclipses which could be the one referred to occurred on 15 September 5 BC, 12/13 March 4 BC, 9 January 1 BC, and 29 December 1 AD. To determine which of these four was meant, we look at other evidence.

Josephus indicates that Herod was appointed king of Judea by the Romans, Mark Antony specifically, three years before Herod actually conquered Jerusalem, deposing the previous king, Antigonus. He states that Herod reigned 37 years from his appointment, but 34 years from the death of Antigonus. (Footnote - Ant. XVII viii 1, Wars 1 xxxiii 8. Bro. Adam Rutherford in Volume 2 of his work Pyramidology forwards the thought that the 37 years dates from Herod’s victory at Jerusalem, and the 34 years from the death of Antigonus 3 years after that. While at first inclined to the argument, and examination of the balance of Josephus’ data to us obviates that possibility.) Therefore, if we could date any year of either span positively, we could compute the date of Herod’s death. Josephus does give data which enable dates to be assigned. The problem is that some of the data yields one date, and the balance of the data another.

On the one hand he states of Herod’s appointment, "Thus did this man receive the kingdom, having obtained it on the hundred and eighty- fourth olympiad, when Caius Domitius Calvinus was consul the second time, and Caius Asinius Pollio." (Ant. XIV xiv 5) "This makes it 40 BC, but in this he is contradicted by Appian, who mentions Herod’s appointment in a context that can be dated from Dio’s Roman History to 39 BC.?"(Filmer, JTS pg. 285; Appian, Civil Wars, v. 75, chap. viii) And Josephus said of Herod’s victory at Jerusalem that he took it with help from General Sosius, "when Marcus Agrippa and Caninius Gallus were consuls at Rome, on the hundred eighty and fifth olympiad . . . ," which gives 37 BC, but continues " . . . on the third month, on the solemnity of the fast, as if a periodical revolution of calmities had returned since that which befell the Jews under Pompey; for the Jews were taken by him on the same day, and this was after twenty-seven years’ time." (Ant. XIV xvi 4) But Pompey conquered Jerusalem in 63 BC, giving 36 BC for Herod’s victory. Filmer also quotes Dio’s writings to show that Sosius was inactive in 37 BC, for "the Romans accomplished nothing worthy of note in Syria . . . Sosius . . . spent the time devising means, not for achieving some success and incurring [Antony’s] enmity, but for pleasing him without engaging in any activity." (Dio, xlix, 23, 1-2) Filmer supports the later dates (39/36 BC) with six more arguments:(1) a difference between Roman and Jewish new year dates may have led Josephus to err one year on relating Jewish records with Roman consular years; (2) "Apart from this, several other consular dates given by Josephus are impossible to reconcile with one another." (Pg. 287); (3) the 27 year span between Jerusalem’s fall to Pompey and to Herod is confirmed by Josephus’ mention of Hycanus (installed by Pompey) and his successor Antigonus (removed by Herod) holding the office of high priest for 24 years, and 3 years 3 months, respectively. (Footnote - Filmer later shows by a listing of 6 priestly rulers that Josephus uses an accession-year reckoning, meaning that a straight total of individual periods of office does result in a correct number of overall years.) (5) the history of Antony’s activities for six years from the Battle of Philippi (at the end of 42 BC) are much more consistent with the 39/36 BC dates; (6) Josephus refers to a shortage of food at the time of Jerusalem’s fall to Herod, caused by a sabbath year. Concluding that a previous sabbath was recorded in 135/134 BC, one would also have fallen in 37/36 BC. So at the close of 36 BC there would indeed have been a shortage of food due caused by a sabbath year.

WHERE ARE WE?

What this evidence tells us is that Herod’s appointment to be king was in 39 BC, and his actual assumption of kingly power by conquering Jerusalem was in 36 BC, 37 and 34 years respectively bring us to 2 BC. So neither the eclipse of 5 BC nor that of 4 BC can be the one Josephus referred to as just preceding Herod’s death. The next possible eclipse would be that of 9 January BC 1. But isn’t that too late? Should’t Herod have died in 2 BC? No. We can adjust our dates by one year, if we assume (as the previous footnote suggested) that Josephus considers the first fractional year of reign as the "accenssion" year, and the next as year "one" (which was a common method of reckoning). Filmer also shows that both Herod’s appointment and victory at Jerusalem occurred after Tishri 1 of whatever year. Therefore, year "one" of Herod would be either Nisan 35 BC to Nisan 34 BC, or Tishri 35 BC to Tishri 34 BC, and Herod’s 34th (and last) year of kingship would end at either Nisan (spring) or Tishri (fall) BC 1 (depending on what month the regnal years began).

THE OTHER OPTION

Those who use the 40/37 BC dates can place Herod’s death in 4 BC only by assuming "(1) That Josephus always reckons reigns or periods of time inclusively, that is by the non-accession-year rule. (2) That Herod’s regnal years began on 1 Nisan. (3) That Herod died after 1 Nisan in BC 4, and that Josephus reckoned the odd day or two of the new year as a full regnal year. The first assumption converts the fraction of a year into a whole, while the last two make a couple days count as a year." (Filmer, JTS, pp. 293-294) The first assumption is contrary to Josephus’ usual reckoning, and the second is not provable. The third is impossible! If Herod died after 1 Nisan BC 4, there would be only 14 days left to Passover, which must accommodate a funeral procession which William Whiston (the translator) puts at "no less than twenty- five days," and the quelling of a Jewish riot. (Ant., XVII viii-ix) (Footnote - This argument is nearly fatal in any case for the BC 4 date, as between the eclipse (March 12/13) and Passover (April 11) are only 4 weeks, which is still not adequate time.) The third assumption is therefore disproved, and the date must fall.

THE MEGILLAT TA’ANIT

The Megillat Ta’anit, compiled shortly before AD 70, was a list of days, associated with notable events, on which the Jews were not to fast. The reason for the holiday is given in every case but two, 7 Kislev and 2 Shebat. According to Jewish tradition these were the dates of the deaths of two hated kings, Herod and Jannai. But which died on 7 Kislev, and which on 2 Shebat? 7 Kislev fell earlier in the year than all the eclipses of 1 and 4 BC; 2 Shebat was before that of 4 BC, but 15 days after both eclipses of BC 1. So, if there is validity to the tradition, Herod must have died on 2 Shebat, and it could not have been in 4 BC.

HEROD’S AGE

Josephus said Herod died at about 70 years of age. (Ant. XVII vi 1; Wars 1 xxxiii 1) As most understand Josephus to mean that Herod was 25 when his father Antipater made him governor of Galilee (Footnote - "The Greek text reads fifteen, but this must be an error, for otherwise Herod could never have reached the age of seventy." (Filmer, footnote, pg. 293) Whiston’s translation gives "25".) in 47 BC, Herod would have been 70 in 2 or 1 BC.

CONCLUSIONS

The eclipse marking the approximate time of Herod’s death was evidently that of 9 January BC 1, putting Jesus birth before the end of 2 BC. Scriptural evidence indicates Jesus was born no earlier than 2 BC. Therefore Jesus was born in 2 BC, and his ministry began in 29 AD. That this was the same year in which John began his ministry, and that John was 5-6 months older than Jesus (#Lu 1:35-38), are consistent with the usual reasoning on #Da 9:27 indicating that Jesus’ birth was in the fall of the year.

WHAT WAS THE STAR OF BETHLEHEM?

We now know that Herod died in January of BC 1, and that Jesus was born in the fall of BC 2. (See previous article.) Since the wise men from the east visited Jesus between these two events, it settles an otherwise debatable matter concerning the date of their visit and of Joseph’s flight to Egypt to escape Herod’s decree. Now we know that the wise men saw Jesus just weeks, at the most 2-3 months, after his birth, before he was taken to Nazareth.

After Herod inquired "diligently" of the wise men, he set the age limit of the boys to be slaughtered at 2 years. (#Mt 2:7, 16) Assuming that he allowed some margin of time previous to the wise men’s first special notice of the "star," it is safe to say that the "star" appeared to the wise men not earlier than 3 BC, and they found Jesus not later than about the end of 2 BC. With this information Ernest L. Martin ("The Celestial Pageantry Dating Christ’s Birth," Christianity Today, pp. 16- 22, December 3, 1976.) looked back into astronomical history to determine what natural celestial appearances would have been visible to the learned astrologers from the east, and has found that during this period Jupiter was very active in striking a number of close conjunctions:

1) Aug. 1, BC 3 Jupiter becomes a morning star

2) Aug. 12, BC 3 Jupiter/Venus conjunction (.23 degrees)

3) Sept. 1, BC 3 Venus/Mercury conjunction (.36 degrees)

4) Sept. 14, BC 3 Jupiter/Regulus conjunction (.63 degrees)

5) Feb. 17, BC 2 Jupiter/Regulus conjunction (1.19 degrees)

6) May 8, BC 2 Jupiter/Regulus conjunction (1.06 degrees)

7) June 17, BC 2 Jupiter/Venus conjunction (.02 degrees)

8) Aug. 27, BC 2 Jupiter/Mars conjunction (.14 degrees)

9) Dec. 25, BC 2 Jupiter "stood still" over Bethlehem at Pre-Dawn observation.

Noting that "Jupiter was often associated with the birth of kings and therefore called the King-planet," (Hendriksen, Mathew, p. 153). Martin gives detailed suggestions on the probable, and notable, meanings the other luminaries Jupiter conjoined with would have had to the wise men of the east. Then he adds:

When [the wise men] reached Jerusalem, the Magi were told to look toward Bethlehem for the newborn king. This happened at a time when the New Testament says the star came to a definite halt in the heavens - it "stood over where the young child was"(#Mt 2:9). And indeed, the planet Jupiter [the other planets as well] does become stationary in its motion through the fixed stars. This happens as its times of retrogression and progression. It could well be that Matthew was referring to such a thing.

Jupiter had come to the point of retrogression . . . The precise time for the retrogression of Jupiter of December 25, 2 BC (Footnote - He does not suggest that Christ was born that night) . . . at the ordinary time of the Magi’s predawn observations, Jupiter would have been seen in meridian position (directly of Bethlehem) sixty-five degrees above the southern horizon. This position would have shown the planet shining right down on Bethlehem! . . Jupiter was then situated in the constellation of Virgo the Virgin.

If the "star" was Jupiter, or a natural luminary which had gained the attention of the wise men because of its special movements, it is easy to see why the common populace would not have noticed it. If it were a miraculous, super-bright star, or a natural super nova, Herod would not have required to ask the wise men of it. A planetary movement of symbolic significance seems to fulfill the requirements of the case.

We think the visit of the shepherds the night of Jesus’ birth, and the wise men shortly thereafter, were typical of events pointing to our Lord’s second advent. As there they viewed our Lord 30 years before he was prepared to present himself as the Messiah at Jordan, so 30 years before our Lord’s arrival as the new King of earth, many "shepherds" pastoring their flocks in the early 1800’s came to view the new King’s approach in 1844. And "the wise" who were privileged to "understand" (#Da 12:10) some of the fulfillments of Daniel’s prophecies approached that date expectantly also. But the time was not yet to behold our Lord’s return as King. They merely saw the foregleams of prophecy, 30 years before the destined time.

CONFIRMATION OF A FALL BIRTH DATE

Luke’s gospel tells us that after Elizabeth conceived John the Baptist, she "hid herself five months . . . and in the sixth month" Mary was told that she also would bear a son. (#Lu 1:24-26, 36) The inference of #Lu 1:5-24 is that Elizabeth conceived at the end of Zacharias’ "days of . . . ministration" -if we can determine what time that was, we can compute roughly the time of year Jesus was born.

We find two differing approaches to the matter, but both resulting in nearly the same conclusion. The Edgar brothers (Great Pyramid Passages, Vol. 2, pp. 56-57) reason that since twelve divisions (of servants to the king - two examples; #1Ki 4:7; #1Ch 27:1-15) served in monthly rotations, the 24 courses of the priesthood would each serve half a month to fill out the year. Of the 24 courses, that of Abia (the course Zacharias served in - #Lu 1:5) was the 8th. (#1Ch 24:5-19) Assuming the first course serves first each year, Zacharias’ service would have ended 4 months after the Jewish New Year. Adding to this 5+ months to Mary’s conception and 9+ months to Jesus’ birth brings us to early Tishri on the Jewish calendar.

Bro. Adam Rutherford begins with a different premise. He states, ". . . it is known that each course officiated at the Temple in turn for a week" (Pyramidology, Vol. 2, pg. 334 - he does not give his supporting source). He continues: "From the Talmudical statements and Josephus we learn that the Temple at Jerusalem was destroyed by Titus ton 5th August AD 70 and that the 1st course of priest . . . had just taken office . . . [this] period of service [ended] . . . the evening of the following Sabbath on 11Th August."

On this basis his conclusions are:

Abia’s summer, BC 3 course ended:13th July

Jesus conceived: beginning of 4th week of December, BC 3

Jesus born: beginning of 5th week of September, BC 2.

As the date is close, he suggests the evening of September 29th as the time of Jesus’ birth, which he states was 1st Tishri in BC 2, the day of the Feast of Trumpets, and supports this with a quote from The Companion Bible:

"[Christ’s] birth took place on . . . September 29. An overwhelmingly strong argument in favor of the correctness of this view lies in the fact that the date of "the Festival of Michael and All Angels" has been from the very early times the 29th of September on Gentile (Western) reckoning. But "the Church" even then had lost sight of the reason why this date rather than any other in the Calendar should be so indissolubly associated with the Great Angelic Festival."

Bro. Rutherford’s note on this is also of interest: ". . . The Companion Bible applies this on a wrong year and a wrong Hebrew date and feast (Tabernacles) but on a Julian date (Sept. 29) that turns out right. It is more impressive of course when applied to the true Hebrew dating (Feast of Trumpets)." (Pg. 337)

Whether September 29 is the right date or not, it is reassuring that both views of the priestly rotation indicate a late September or early October birth of Jesus.

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At this point there was a Scriptural index for the issue

________________

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 1, January 1981

Evidence of Divine Design in the Great Pyramid Doves, Lamps, Eyes Correspondence

Evidence of Divine Design in the Great Pyramid

The arrangement of passages and chambers in the Great Pyramid appeals to many as a divinely - designed portrayal of the Divine Plan. The four main passages and three primary chambers represent paths and fixed destinies in God’s Plan.

The feature we mention here relates the lengths of the three upper passages to a significant length in the King’s Chamber. The King’s Chamber is clearly the most prominent aspect of the Pyramid’s interior. Even in its construction and finish it is superior to every other internal location. Therefore, if the principal features of the Pyramid’s internal architecture were intended to be related by dimensions (which most pyramid students affirm), it is not unreasonable to suppose the King’s chamber dimensions would have a significant part in this.

The measure in that chamber that is used here is the longest one obtainable - from any bottom corner of the room to the opposite top corner of the room. This is called the solid diagonal or "Cubic Diagonal" (CD) of the King’s Chamber. In the formulas which follow, Y. M and P stand for:

Y = 365.242199, the duration in days of a solar tropical year (one spring equinox to another) (Exploration of the Universe, Abell, 1964, pg. 119)

M = 29.5305879, the duration in days of a (synodic) lunar month (one new moon to another) (Abell, pg. 170)

See Image 00001

P = 360, the duration in days of a prophetic year.

The formulas are:

CD x Y

(1) Grand Gallery Length = ___________

100

CD x M

(2) Horizontal Passage Length = ___________

10

CD x M Y

(3) First Ascending Passage Length = ___________ x _____

10 P

The significant point to notice is this: the periods used by the architect to determine the length of each passage (Solar year, Lunar month, Prophetic year) identify symbolically the meaning of the passages they are used in. For example, the sun in scripture represents the Gospel (#Re 12:1), so the length of the Grand Gallery (Gospel age passage) is determined by the duration of the Solar year.

The New Law Covenant is represented by the Moon (#Eze 46:1), just as the Old Law Covenant is (#Re 12:1). So the Horizontal Passage, picturing man’s path to perfection under the New Covenant, has a length determined by the days in the moon’s cycle - a lunar month. We might expect the First Ascending Passage (Mosaic Law Passage) to have the same formula, and it almost does. But the additional factor Y/P appears. But this is appropriate

* Descending Passage - Path of sin and death

* First Ascending Passage - The Law Age

* Grand Gallery - The Gospel Age

* Horizontal Passage - Kingdom Age

* King’s Chamber-Divine Life

* Queen’s Chamber-Earthly perfection

* Pit-Destruction

because the Mosaic Law also served to provide types of the Gospel age realities. It was Prophetic of the Gospel: Y/P.

If any see symbolic meaning in the use of 10 in two of the formulas, and 100 in the Grand Gallery formula, fine. But we may consider them to be non-symbolic factors merely required to bring the lengths into reasonable range for construction. (Whereas, if the divisors were assorted numbers like 23,17,12, we would seem required to find symbolic meaning for them.) Notice that none of this depends upon the units of measure used as long as the same measure is used consistently. Therefore any discussion of the validity of "pyramid units" has no bearing here.

These relationships appeal to our judgment as a convincing evidence of the Divine mind in the plan of the Great Pyramid. Not because the duration in days of the year and moon are shown (for this could be determined by thoughtful observation close enough for this purpose), (Footnote: In fact Peter Tompkin’s book Secrets of the Great Pyramid gives evidence from Egyptian works even apart from the Pyramid of impressive accuracy and sophistication in their knowledge of earth’s dimensions and understanding of solar, lunar and stellar patterns. Chapter XVII, "Decline of Ancient Knowledge," begins: "What remains a mystery is how all the advanced science of the ancient Egyptians could have been lost for so many centuries." (pg. 214) It is certainly consistent with man’s rapid decline after the flood, evidenced by the shortened life spans, that technical knowledge resulting from man’s once-greater intelligence could be lost over centuries.), but because the solar, lunar and prophetic periods have been used in precisely the right ways to harmonize with the pyramid’s demonstration of the ages of the Divine Plan.

HOW CLOSE ARE THE MEASURES?

We searched the 1976 republication of Great Pyramid Passages and found these measures (in British inches):

* Grand Gallery:1883:6 inches (Petrie’s measure - pg. 375, Book 1. The Edgars said Smyth’s measure was too short, but did not supply the figure. It is generally recognized that Petrie’s figures are on the whole more accurate than Smyth’s.)

* Horizontal Passage:1523:9 inches (Petrie), 1519:4" (Smyth), 1522:5" (Edgars)-mean = 1521:9 inches (pa 380, Book 1)

* First Ascending Passage: "Between the published figures of Professors Smyth and Petrie there is a difference of nearly 2 3/4 inches. A total length of very slightly over 1545 British inches . . . is a fair mean . . ." (pg. 285, Book 1)

King’s Chamber length:412:54" is the mean of 7 measures given by Smyth.(Footnote: The Great Pyramid: Its Secrets and Mysteries Revealed, pg. 194. This is a republication of Smyth’s 1880 work, Our Inheritance in the Great Pyramid) Because the King’s Chamber width is half the length, and its height is half the floor diagonal, this length gives a cubic diagonal of 515:675" With this value for CD, the formulas above yield the following lengths. The reader may judge the tolerances himself. (Since these are in British inches, the figures will vary slightly with figures published in Pyramid inches.)

Grand Gallery = 1883:463 inches

Horizontal Passage = 1522:819 inches

First Ascending Passage = 1544:993 inches

WHERE THESE FORMULAS ARE FOUND

The three formulas are essentially those presented in Great Pyramid Passages. The first two are found in just the form we have stated them3 But the formula for the length of the First Ascending Passage is given in terms of the length of the Grand Gallery by the Edgar brothers: Grand Gallery Length x M First Asc. Pass = 36

It is stated (pg. 384) that 36 is appropriate because it is indicated by the 36 ceiling stones of the Grand Gallery. But as later investigators have observed, there are 40, and not 36, ceiling stones. (The Great Pyramid Decoded, Lemesurier, 1979, pg. 88) As there is no justification left for "36," evidently that method of expressing the theoretical length of the First Ascending Passage is not the intended one. The formula we suggest is equivalent to the Edgars’ but reworked in terms of the cubic diagonal of the King’s Chamber. This form is consistent with the other formulas and fits the symbology of the passage.

Doves, Lamps, Eyes

Doves, lamps and eyes are used in the Bible as symbols of the Holy Spirit. It is the intent of this article to bring attention to their usage in a few cases.

Each of these symbols is independently tied in with the Holy Spirit. The dove appears in connection with our Lord’s baptism. "And John bare record, saying, l saw the Spirit descending from heaven like a dove, and it abode upon him [Jesus]." (#Joh 1:32 also #Mt 3:16, #Mk 1:10, #Lu 3:22) It suggests the peaceable nature of the Holy Spirit’s influence.

Lamps are identified with the Holy Spirit in #Re 4:5. #Re 4 is a symbolic picture of God’s throne, "and there were seven lamps of fire burning before the throne, which are the seven Spirits of God." Why 7? Perhaps to show that God’s Spirit was active in each of the 7 stages of the Church. The lamps of fire suggest the illuminating and searching power of the Holy Spirit.

The Holy Spirit is symbolized by eyes in #Re 5:6. ". . . stood a Lamb as it had been slain [our Lord], having seven horns [7 stages of the Church] and seven eyes, which are the seven Spirits of God sent forth into all the earth." The eyes here represent the use of the Holy Spirit to perceive, see, and know of all things pertaining to the Church, both of their adversities and their reactions.

Additionally there are Scriptures which use these symbols together, and because of the above references we can understand that what is symbolized is the Holy Spirit, or its influence and effect. For example, Songs of Solomon contains a description of our Lord, and two of his Bride, the Church, in which their eyes are described as doves. "His eyes are like doves beside the water-brooks, Washed with milk, and fitly set." "Behold, thou art fair, my love; Behold, thou art fair; Thine eyes are as doves." ". . . Thine eyes are as doves behind thy veil." (SS 5:12, 1:15, 4:1, ASV)

And #Zec 3:9, 4:2, 10 mingle the symbols, speaking of eyes, lamps and spirits.

3 DOVES IN NOAH’S DAY

Peter says that baptism is an "antitupon" (antitype) of the experience of the 8 souls, saved in the ark, "carried safely through the Water." (Diaglott, #1Pe 3:20, 21) Noting the link between Christian baptism and the flood experience leads to the natural question, is there any meaning to the 3 doves Noah sent out towards the end of the flood which relates to the Dove lighting on Jesus at the institution of Christian baptism?

There seems to be. But the 3 doves present a wider picture than the one dove of Jesus’ time. #Ge 8:6-12 contains the account of the three doves.

* After a 40 day period Noah released a raven and a dove.

* The dove returned to him, and after 7 days he sent the dove out again. She returned in the evening with an olive leaf in her mouth.

* 7 days later he sent the dove out again, and it did not re turn to him again.

This suggests to us 3 times in which God sends forth his Holy Spirit. As 40 represents a trial or testing generally in Scriptures, we think the initial 40 days relates to the testing of Adam in the Garden. He failed, and the reign of sin and death was released. The raven represented this. But God also sent out the Holy Spirit, to develop a class we refer to as Ancient Worthies. That work was completed, pictured by the dove coming to Noah again, and the 2nd sending forth pictures the Holy Spirit sent forth to develop the spiritual seed, The Christ. This relates specially to the form of a dove seen lighting on Jesus at his baptism. When this dove’s work is complete, in the evening of the Gospel Age, it gives evidence that peace is to be brought to earth - the olive leaf carried in her mouth. So with the close of the Gospel Age work comes the time for the kingdom pictured by the Mount of Olives (#Zec 14:4) to be established in its two phases, to bring peace and light to mankind. The dove is sent out again, and does not return, as the Holy Spirit begins to be poured out upon all flesh, and mankind rejoices in its blessed influence forever.

Correspondence

"I was very thankful to have received the first issue . . . The need for a publication of just this variety had occurred to me in the past year . . ."

"No doubt some differences of viewpoint will arise with respect to certain of the interpretations put forward in your newsletter ... In particular I have been impressed with the format for discussion provided by scientific journals such as Science and Nature. In these journals an article that has created some controversy may be the subject of a letter to the editor (of limited length) . . . it does permit a fuller discussion of some of the points raised. The author of the original article is then permitted to comment on the points brought out in the letter to the editor, and the subject is (usually) dropped. I would suggest your adopting a similar approach or providing for some sort of minimal system of commentary and dialogue."

"As an example, the article on the coup in Turkey did not appeal to me because I prefer to think of the groups referred to in Ezekiel as denoting families or races, and not geographical locations. The racial group that dominates Turkey today are the most recent of newcomers to Asia Minor, having arrived from Central Asia approximately 600 years ago...."

We appreciate the suggestion, and this issue provides an opportunity for using it. Concerning #Eze 38$, 39$, the problem we have with a purely racial interpretation is exampled by Gomer. McClintock and Strong’s article under "Gomer" says ". . . there can be little reasonable doubt that both the name and the people are to be recognized by the Cimbri of the north of Europe, described by the classical writers sometimes as a German, sometimes as a Celtic race. The preponderance of authority is in favor of the latter . . ," This puts much of Ireland, Scotland, and northwestern Europe allied with Gog (Russia) against Israel if interpreted ethnically. Since this conclusion does not match current or anticipated political alignments, we think this procedure of interpretation is not the intended one. Concerning Togarmah McC&S says: "The Jews say that by Togarmah . . . we are to understand the Turks . . . however, as a geographical term [Togarmah] is connected with Armenia . . ." (Vol. 10, pg. 451) Present- day Turkey seems to be indicated in either event. This conclusion is favored also by recently published studies of other Christian groups Nevertheless, we admit to an uncertainty.

On "The Dragon of Revelation 20"

"Was interested in the Dragon article in your Nov. 1980 issue. Allow me to suggest a modification of the view so as to resolve a problem:"

"a. The four attributes of the enemy are identical in #Re 12:9 and 20:2. Both verses specifically identify the dragon with the great enemy Satan."

"b. The dragon became the ensign of Imperial Rome (but not before the 3rd Century), as shown below. Also shown is a coin of Constantine, showing the way many Christians viewed the fall of heathen Rome in the light of #Re 12:9."

"The two points are reconcilable. Consider God’s four attributes, which are given in #Ps 89:14, and again symbolized as four living ones in #Eze 1:5-10 and #Re 4:6-8. These are counterfeited by the four deathly attributes of the Adversary:"

of God Of the Adversary

lion (Power) dragon (tyrant)

eagle (Wisdom) serpent (deceiver)

man’s face (Love) devil (accuser)1

calf (Justice) Satan (enemy)

"1 We would contrast love with enemy, justice with (false) accuser. The correspondent suggests #Pr 17:9 for his alignment."

"Each symbol is used carefully in Revelation. Thus the dragon signifies Satan in his role as head of civil and economic power- especially Roman power."

See Image 00002

[The difference: the article said the dragon was "primarily the civil power as a tool of the adversary," while this letter suggests "Satan in his role as head of civil and economic power."-BT] The author remarks that in either case action against the "dragon" is evidence by disruption in civil governments.

On Jesus’ Birth and the Star of Bethlehem

3 brethren have brought to our attention recent newspaper articles in Fresno, Los Angeles and San Diego indicating a growing acceptance of the revised dating of Christ’s birth. We quote from The Fresno Bee, Saturday, Dec. 13,1980, article titled "New ‘star’ research revises birth date of Jesus Christ."

"This year, Griffith Observatory in Los Angeles presents a new Christmas Star program based on increasingly accepted research by a Pasadena scholar who argues that Jesus was born in 3 or 2 BC - not 7 or 6 BC ... At least 10 other planetariums in the United States, Germany and Greece also are revising their shows this Christmas season to correspond with the dating theory of Ernest Martin, director of the Foundation for Biblical Research. Scores of others are considering a shift.... ‘There seems to be everything to be said for your case, and very little left to stand against it,’ Prof. Richard Reece of the University of London’s Institute of Archaeology said to Martin recently ... The heart of the matter, as Martin sees it, is evidence that Herod actually died in 1 BC rather than in 4 BC as commonly believed . . ."

On "The Irony of ‘Desolation’ in the Gospel Age Covenants"

(Each number implies a separate correspondent.)

1) "Would dissent . . . from saying both covenants were operational during the Gospel Age. Would personally allow only the penalty phase of the Law."

2) "The article seems to be saying that the Law Covenant represented by Hagar, and the Grace or Faith Covenant represented by Sarah are both ‘operable’ during the Gospel Age. I do not think this is Scriptural. ‘Blotting out the handwriting of ordinances . . . nailing it to his cross.’ (#Col 3:14) Anything nailed to the cross, figuratively is crucified, put to death. #Ro 10:4, ‘Christ is the end of the Law for righteousness to everyone that believeth.’ I will agree that in a sense we could correctly say that the Law Covenant is still binding on those who do not recognize Jesus as the Son of God, as the promised Messiah, as the Redeemer, etc., and therefore a Jew might consider himself still obligated to the keeping of the Mosaic Law. But, he would be harboring an erroneous view. Its antitypical fulfillment began with Jesus."

"The article’s reference to, shall I call it a paranomasia as in #Isa 7, Sinai Mountain, ‘Arabah,’ is interesting, but in my opinion misapplied."

3. a. "Would it be better to say that two covenants were then at issue, not necessarily options for the Gospel Age?"

b. Inasmuch as the life principle of Jesus was a perfect transferred life, I find it difficult to say

‘The Law produced life for . . . the man Jesus.’ Does it state the matter satisfactorily to say that the Law proved Jesus to be a perfect man? The expression seems the outgrowth of the concept that there was only one offspring from the Hagar Covenant. Did not Ishmael, the offspring of Hagar, represent the natural seed of Abraham which was producing under the Law Covenant for the hundreds of years before the Sarah Covenant’s barrenness ceased? #Isa 50:1 seems to be speaking of the children of Hagar, and the taking away of their mother . . . thus there must have been imperfect children from the Law Covenant who transgressed. #Ga 4:29, 30

c. "I understand ‘devoted to Sin’ as a definition of ‘Sinai’ to mean the moon or moon-god Sin, rather than our English word for unrighteousness. M&S, ‘Sinai,’ pa. 767, ‘. . . perhaps [if Shemtic] thorny, ... possibly [if Egyptian or Zabian] devoted to Sin, i.e., the moon.’ Pg. 768, ‘. . . sacred to the God of the moon.’ Unger Bible Dictionary:’. . . It may . .,, take its name from the moon god Sin, whose cult had made its way into Arabia.’ "

We have heard from the author, and summarize his responses:

1, 2. The author is glad to avoid the expression "two covenants are operable" to avoid misunderstanding, but does point to the qualifying expression of the article ". . . in some form." He agrees (as all do) that God no longer offers blessings through the Law Covenant. His thought is that it exists by virtue of Israel holding to it, just as Paul referred to Israel in his day as still "under the law." (#1Co 9:20) The allegory recognizes this, as Hagar attended Ishmael in the wilderness. He sees that Israelites who have no faith in Christ are morally obligated to the Law until they see release under the New Covenant.

3. a. That is acceptable. "Option" was used only from the perspective of the Jew who was perplexed on the subject.

b. The editor is sympathetic with the correspondent’s com meet. The author recognizes that Ishmael is used to represent natural Israel, and that the Law did have disobedient children. But he is still inclined to the explanation of #Isa 54:1 as contained in the article.

c. The author appreciates the correction.

_______________________

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things. hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: beauties of the Truth, 9159 Via de Amor. Santee. CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 2, February 1981

Two Groups in the Revelation "From Glory to Glory" Units of Measure in the Great Pyramid

Two Groups in the Revelation

Applying the principles of topical study is especially imperative in the Bible’s last book. Among other advantages, it helps prevent our imaginations from going astray in an area already sufficiently imaginative. In this spirit is offered the following study on two different groupings of individuals in prophecy.

I. "Them that dwell upon the earth" is the first group for consideration. (Sometimes variable phraseology such as "inhabiters of the earth" is used.) This group must be kept separate in prophecy from the earth itself as seen by the use of each term separately in #Re 13:12. Each occurrence in Revelation is legitimate except #Re 12:12 where the words, "the inhabiters of" are spurious. A complete description of this group can be had by summarizing the testimony of all occurrences in Revelation. Thus, "them that dwell upon the earth" have the following characteristics and history:

a. The hour of temptation is designed, at least in part, expressly to TRY this group. (#Re 3:10)

b. This group is guilty of shedding the blood of saints. (#Re 6:10)

c. The final three trumpets (the Reformation angels to the Church) are a special woe to this class. (#Re 8:13)

d. This group hates Scripture and is delighted to see its defeat. (#Re 11:7,8,10)

e. This group worships the ten-horned beast. (#Re 13:8)

f. This group is nominally Christian. (#Re 13:8)

g. At some point in history this group is re-stimulated to worship the ten-horned beast. (#Re 13:14)

h. They are deceived by the two-horned beast. (#Re 13:14)

i. They are involved in making an image of the ten-horned beast. (#Re 13:14)

j. The true gospel is, at some point in history, preached to this group. (#Re 14:6)

k. This group has been intoxicated (overcome with the spirit of) by the mixture of ecclesiastical and civil elements. (#Re 17:2)

l. At some point in history this group is surprised by the reappearance of a former condition. (#Re 17:8)

From the forgoing contexts it is clear that "them that dwell upon the earth" are not the earth, not the kings of earth, and not "kindreds, peoples, tongues, and nations."

From the Scriptural delineations given, there appear to be two possibilities:(1) This group consists of the willing subjects of Papal rule, or (2) nominal Christians of any division of Christianity who favor civil-ecclesiastical cooperation and support it actively. We favor the first definition but acknowledge the possibility of the second.

II. The next group for definition is termed, "every kindred, tongue, people, and nation." This is a multiple-term description. It is always beneficial to determine if each word is important. We have not been able to conclude so in this instance, but believe, rather, that this term has its many components in order to stress the size and variety of the class it represents. Conclusions regarding this class are as follows:

a. The Church comes out of this class. (#Re 5:9)

b. The Great Company comes out of this class. (#Re 7:9)

c. This class does not permit the burial of Scripture. (#Re 11:9)

d. They were under the forced rule of the ten-horned beast. (#Re 13:7) (Note: #Re 13:7, 8 shows that the saints, this class, and "all that dwell upon the earth" are distinct groups—each experiencing something different from Papacy’s 1260-year rule. Note Also: #Re 13:7 should, according to the manuscripts, read "kindreds, and peoples, and tongues, and nations.")

e. This group also, as some point in history, has the true gospel preached to it. (#Re 14:6)

f. This group is called "waters." (#Re 17:15)

With this evidence it appears that "kindreds, peoples, tongues, and nations" is a phrase representing that large bulk of the "Christian World" who do not support the established ecclesiastical-political systems. They are somewhat independent but not revolutionary—at least not until the end of the age. They might, in short, be termed "the sea" of Christianity.

- Contributed

"From Glory to Glory"

"But all of us, as with unveiled faces we mirror the glory of the Lord, are transformed into the same likeness, from glory to glory, even as derived from the Lord the Spirit." (#2Co 3:18, Weymouth)

The expression "from glory to glory" has been mysterious to us for some time. In a recent class question meeting a harmony to the context in which this expression appears has been helpfully suggested, and it appeals to us greatly as the apostle’s intended thought. We give it here. Paul is remembering the occasion when Moses received the tablets of the Law the second time. (Remember the first tablets were broken in disgust at Israel’s transgression with the golden calf.) While Moses communed with God, the skin of his face took on a shine, as it were a reflection of the glory of God which he had seen. He was unaware of this, but it was brought to his attention when the people were frightened of his glowing countenance. But he beckoned them not to fear, and delivered to them the Law commandments. We pick up the account in #Ex 34:33-35......

"And when Moses had done speaking with them, he put a veil on his face." (Footnote - The King James version reads differently with a supplied word "till" - "And till Moses had done speaking with them, he put a vail on his face." (#Ex 34:33) Without probing this particular further, we content ourselves with the three assertions which follow in the article, believing all will concur with them.) But when Moses went in before Jehovah to speak with him, he took the veil off, until he came out; and he came out, and spake unto the children of Israel that which he was commanded. And the children of Israel saw the face of Moses, that the skin of Mose’s face shone; and Moses put the veil upon his face again, until he went in to speak with him." (American Standard Version) This passage indicates:(1) The Israelites at some time saw Moses’ shining face, (2) the shine evidently diminished with time, but replenished when Moses "went in before Jehovah to speak with Him," (3) the veil prevented the Israelites from observing the glory fade from Moses’ face. It is this last point which Paul refers to in #2Co 3:13. "Moses...put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away."" (ASV) Paul infers that this was typical of the problem Israel had after Christ - they did not discern that the glory of the Law had faded. But in Christ the veil is removed and it is perceived that the Law was transitory.

Paul then proceeds to the key text of our article, verse 18. Bearing in mind the experience of Moses, reflecting the glory of God, we think the Weymouth version (quoted beneath the title) and the Rotherham version best convey the sense of Paul’s words. We here quote Rotherham: "And we all with unveiled face [like Moses when he went in to speak with God], receiving and reflecting [or "mirroring" - rather than King James? "beholding in a mirror" (See footnote at end of article concerning this verse)] "the glory of the Lord, into the same image are being transformed, from glory to glory, even as from a Spirit that is Lord.""

So we commune with the Lord, and shine forth the glory we behold in him. Indeed, we are transformed into the glory of the image we are beholding - from the glory we behold to becoming ourselves a manifestation of that glory. "From glory to glory." In beholding the glory of the Lord, Christians imbibe and reflect the glory "derived from the Lord." (Weymouth)

(We had once thought Paul was speaking of being changed from the glory of the law to the glory of the Gospel. Though that would fit the experience of Jewish Christians, it is not what Paul is asserting here.)

We suppose the apostle means that we exude that glory now, as ambassadors of Christ and ministers of the New Covenant in urging prospective body members of the great Mediator "be ye reconciled to God," (#2Co 5:20), and assisting their development. Much more will the Church with their Lord manifest that glory when they minister the terms and operation of the New Covenant to mankind in the Kingdom.

Footnote - This word, katoptrizo, which appears in the Scriptures only in this place, has been the focus of considerable attention by translators and commentators. There seems to be two camps of thought for its translation in this scripture. (1) "Beholding as in a mirror," (2) "reflecting as a mirror." The first expresses its normal, and almost consistent Greek usage, while the second is what many feel was Paul’s intended usage of the word to fit the peculiar case of #2Co 3:18. Thus while several exacting translations (except Revised Version and Rotherham) follow the normal linguistic usage (1), most paraphrase translations follow the latter meaning.

King James beholding as in a glass

Amer. Standard beholding as in a mirror

Wilson Diaglott beholding as in a mirror

Berry Interlinear beholding as in a mirror

Concordant viewing . . . as in a mirror

NASB beholding as in a mirror

Marshal Diaglott beholding as in a mirror

Young’s beholding in a mirror

Revised reflecting

Rotherham receiving and reflecting

Weymouth we mirror the glory

Phillips all of us . . . reflect like mirrors the glory

Goodspeed all of us, reflecting the splendor

New English reflect as in a mirror

Good News all of us reflect

Moffat but we all mirror

Fenton all of us having the reflected splendor

New World reflect like mirrors

Which should we accept?

Let us assume for a moment that "behold as in a glass" is intended. Why would Paul say this? Only two possibilities appear to us. 1. He might mean that we view our Lord as "through a glass, darkly," similar to #1Co 13:12. But that is against Paul’s emphasis in the context, that we are beholding the Lord "with unveiled faces" - clearly, distinctly. And for probably this reason, we find no commentator suggesting this meaning in #2Co 3:18 2. Perhaps Paul means we behold Jesus in the mirror of the Gospel. (Suggested by Vincent, Word Studies of the New Testament, pg. 818, and Thayer’s Lexicon) But Paul makes no allusion to such a metaphor, in this context or elsewhere. In our judgment it implausible that Paul meant us to understand, without explaining it, that he is here using a mirror to represent the Gospel.

But how can we defend "reflect" if it is contrary to normal usage?

The fundamental meaning of katoptrizo is to "cause to reflect." How do you cause something to reflect? The natural way is to hold it to a mirror and have it reflect in the mirror. How do you cause yourself to reflect? By putting yourself to a mirror-essentially, "beholding" yourself in a mirror.

Note the following definitions, which are given in the Active Voice (what we do to something or someone else), and in the Middle Voice (what we do to ourself).

"(active) To show in a mirror, to make to reflect, to mirror. (Middle) to look at one’s self in a mirror." (Thayer)

"(active) To show as in a mirror. (middle) to look into a mirror, behold one’s self in it." (Liddell & Scott)

"(active) Produce a reflection . . . (middle) look at one’s self in a mirror, what is seen in a mirror.?" (Bauer, Arndt & Gingrich)

Strong’s (2734) ". . . to mirror one’s self, i.e., to see reflected."

". . . The verb in the active voice means to show in a mirror, to cause to be reflected. In the middle voice, to look at or behold one’s self in a mirror." (Vincent, Word Studies in the New Testament, pg. 818)

But in the unusual case which Paul is considering, there is another way we "cause ourselves to reflect." We imbibe and transmit the glory we are viewing. Vine’s Expository Dictionary of New Testament Words accords with this usage. ". . . in the Middle Voice, to reflect as a mirror. So the RV ["reflecting"] in #2Co 3:18 . . . the whole context of the 3rd chapter and the first part of the 4th bears out the RV" Liddell and Scott Lexicon also agrees this is the sense in #2Co 3:18.

Units of Measure in the Great Pyramid

The feature discussed in the previous article (January issue) was not dependent upon any particular unit of measure. This is helpful because it makes the evidence more direct.

But the units of measure used in the Pyramid are of deep interest and now we turn to examine them. In considering what A popular standard of measure in ancient Egypt was the Egyptian Royal Cubit. Since actual measuring sticks of this length are preserved from antiquity, it is easily determined that the Egyptian Royal Cubit was, to the nearest tenth inch, 20:6 inches long. Is there evidence that this measure was used in the Pyramid? Yes. It appears in 12 instances of which we are aware.

1) King’s chamber - 10 x 20 RC

2) Queen’s Chamber = 10 x 11 RC

3) Niche in Queen’s chamber is 3 RC wide at the bottom, 1 at the top

4) Grand Gallery ramps 1 RC wide, floor is 2, ceiling is 2

5) The passages are 2 RC wide

6) The Coffer is 2 RC wide

7) The insets along the sides of the Grand Gallery are 1 RC long, 1 RC high

8) The step in the Horizontal Passage is 1 RC tall

9) The masonry platform on which the Pyramid stands is 1 RC thick

10) There are 3 "girdle stones" upward in the First Ascending Passage. Their leading edges are spaced 10 RC apart, and the first is 10 RC from the last of several limestone girdle stones near the beginning of the passage

11) The angle of the inclined passages can be constructed in a triangle with the socket base length of the Pyramid as a leg, and 1000 RC as the hypotenuse

12) From the beginning of the Antechamber to the Granite Leaf is 1 RC

From these instances it is clear that the Egyptian Royal Cubit was employed in the Pyramid’s construction. However, no symbolic significance to any of these measures has been brought to our attention. This leads us to suppose that symbolism was not intended to be demonstrated by Royal Cubit measures.

We next ask what evidence there may be for the use of what have been termed the "Pyramid Cubit," and the "Pyramid Inch." The PC is slightly over 25 inches, and the PI is 1/25th of the PC, or very nearly an English inch. Most Pyramid students who see it to be of Divine Architecture, (and some who do not) have felt that these measures do carry symbolic meaning in the pyramid. What is the evidence that they are valid units of measure? And why is the Pyramid inch so nearly equal to the English inch?

As to the last question, the basic thought is that the "Pyramid" cubit and inch were ancient earth commensurable measures, from which the English measures derive. (Footnote - Of interest in this connection is a quotation from Livio Stecchini, a lifelong researcher into the history of measure.)

"All the measures of length, volume, and weight of the ancient world, including those of China and India, constituted a rational and organic system, which can be reconstructed starting from a fundamental unit of length . . . The units used in Europe up to the adoption of the French metric system were the ancient ones or modifications of them introduced for specific reasons. The ancient system of measures continues to be used today in the form of English measures; we find the basic units of the English system, such as the pound of 453:8 grams, used in Mesopotamia in the third millennium BC The effort to reconstruct the original and unitary system of measures was started by scholars of the Renaissance . . . .Although the major concern of Renaissance investigators of measures was to establish the exact value of the ancient Roman foot, they were also concerned with a tradition to the effect that all measures were derived from the Egyptian ones. This is the reason why John Greaves went to measure the Great Pyramid of Giza, . . . [his] results . . . were later interpreted by Newton." (From "Notes on the Relation of Ancient Measures to the Great Pyramid," by Livio Catullo Stecchini a lengthy appendix to Secrets of the Great Pyramid, by Peter Tompkins, pp. 304, 305)

The Pyramid Cubit is strikingly earth-commensurable. To illustrate this, consider the development of the French Meter. The Parliament of the Revolution wished to adopt a new standard of length that would be intrinsically scientific and earth-commensurable. They determined that 1/10,000,000th the distance from the north pole to the equator would serve well. But as the earth is not truly circular, but a slightly irregular ellipsoid, it made a difference which straight path they would choose from the pole to the equator. They of course chose that line which would pass through Paris! This underscores the bias, however slight, which that system carries with it, and suggests that for an earth-commensurable unit of measure which would serve all

See Image 00003

peoples equally, the distance from the pole to the center of the earth along the polar axis would serve better. For all mankind revolves equally about that axis. And 1/10,000,000th (Footnote - ". . . the International Geophysical Year 1957-58 geodetic research with orbiting vehicles . . . obtained a figure of 3949:89 miles for the polar radius of the earth." (Tompkins, footnote, pg. 74) Divided by 10,000,000, this gives 25.0265" Pyramid Cubit, which gives 1.00106" per Pyramid Inch.) of the polar radius is the "pyramid cubit." It therefore lays firm claim to being an earth-commensurable measure of intrinsic propriety for use as a standard.

But what evidence is there that these units are actually significant in the Pyramid? On the "Granite Leaf" of the Antechamber, on the north face of the upper of the two stones of the "Leaf," there is a peculiar semicircular boss about 5" wide, and 1" thick. (Footnote - Why does this key to the symbolic measures of the pyramid appear here? We cannot say for sure, of course, but some reflection will show it to be a reasonable location. First, it is fitting that any such key would be located upward in the Pyramid, at least near the King’s Chamber, which is the crowning point to which the internal architecture is directed. And placing it in the Antechamber rather than the King’s Chamber serves to maintain the simple dignity of the King’s Chamber. In its location in the Antechamber the boss is conspicuous, yet protected from damage by the narrow space between the beginning of the Antechamber and the Leaf.) The lack of any apparent functional use for this boss in its present position suggests that it is for a symbolic purpose. Its placement is off center horizontally one Pyramid Inch, and from the center of the boss to the far edge of the Leaf (measuring back across the center of the Leaf to the edge) is one Pyramid Cubit. Perhaps, then, the purpose of the boss was to expressly to indicate the units of measure used to convey symbolisms. (Whereas the Royal Cubit, used architecturally, bears sufficient structural testimony of its use.)

Notice that each unit (PC and PI) is shown independent of the other. For once the boss is offset from center to show the inch, the measure of the cubit depends solely upon the width of the Leaf. Since the leaf is recessed into the wall on either end, its precise width is not mandated by the width of the Antechamber, and is evidently arbitrary if not to demonstrate the length of the Pyramid Cubit.

This evidence is plausible, but it would be helpful to have a "second witness" for these units. More than this, we seem to require some striking and consistent number of these units to appear in a conspicuous way to validate the tentative conclusions drawn from the boss. For, specially with the Pyramid Inch, measures of just one such inch could be quite accidental, due to the shortness of the unit and the roughness of precision in measuring stonework.

For the Pyramid Cubit this is found in the socket base length of the Pyramid, measuring approximately 365 1/4 Pyramid Cubits. For the Pyramid Inch, note the figure below.

See Image 00004

The circle which fills the Antechamber, (Footnote - This circle in circumference is 1/100th the socket base perimeter of the Pyramid.) Combined with the coffer, also fills the King’s Chamber. And the circumference of that circle, if rolled along the passage floor beginning where the circle touches the floor, would just reach to the wall of the King’s Chamber. We maintain that this feature bears clear evidence of thoughtful design. For whatever purpose, by whatever builder, the architect desired that circle to be noted. And the circumference of that circle is 365 1/4 Pyramid inches.

It is of more than passing interest that both units are displayed in the same quantity - 365 1/4 -and that this quantity is an important standard quantity - the number of days in a Solar year. And of all the symbolic number referenced in the previous article, this is the most sublime among them. It is therefore appropriate that that particular quantity of units, above any other number we could suggest, is used to verify the Pyramid units. Why not 100, or 1000 such units? Would that be more appropriate? Essentially no, because while such round numbers are striking, they are not symbolic. They represent nothing. How much better that the chiefest symbolic number we have yet seen use in the pyramid, the number of days in a year, is the quantity selected to demonstrate the symbolic units of the Pyramid!

Anticlimactically, but to round out the discussion, we list three other appearances of the Pyramid Cubit:(1) From the Grand Gallery north (lower) wall to the beginning of the well shaft is 1 PC. (2) The horizontal center of the niche in the Queens’s Chamber is 1 PC from the horizontal center of the Queen’s Chamber (marked by the peak of the gabled roof), (3) The 35th course of external masonry (which stands out to the eye, and has a significant vertical placement) is 2 PC thick.

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At this point there was a Scriptural index for the issue

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We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 3, March 1981

Jesus’ Last Days Correspondence Two Women Compared

Jesus’ Last Days

The last week of our Lord’s human life was full and active. A good part of the Gospel accounts deal with his last days, and a surprising number of the teachings and parables recorded for us were delivered in them.

Sunday Nisan 9

We pick up the account of Jesus’ last week in #Joh 12:1.. "Then Jesus six days before the Passover came to Bethany, where Lazarus was which had been dead." To identify this day it is crucial to understand which day is meant by "the Passover." According to the Law, the Passover lambs were to be slain on the 14th day of Nisan. But the feast day associated with the Passover was the 15th day of Nisan. Which day does John mean by "the Passover," the 14th or 15th? We thnk he means the 15th. The term "Passover" was generally used for the feast day, the 15th. (#Lu 22:1, #Mk 14:1,2) By contrast John refers to the 14th day as the "preparation of the Passover." (#Joh 19:14). Therefore "six days before the Passover" means six days before Nisan 15. That is Nisan 9, which in the year Jesus died (33 AD) was a Sunday. (Footnote - Six days before the 14th would be Saturday. If Jesus arrived in Bethany on Saturday, then he was traveling on the sabbath. We think Jesus would not have done that.) We will have an opportunity to check this deduction later.

That evening (after sundown, which was technically Nisan 10) was the occasion when Mary poured out her ointment and affection. Jesus recognized this as an anointing "against the day of my burying." But the disciples failed to appreciate the devotion of Mary’s sacrifice, and some remonstrated against the apparent extravagance. Judas, who led the criticism, was specially incensed. He would have had the ointment be sold, ostensibly for the benefit of the poor, but really ". . . because he was a thief, and had the bag." (#Joh 12:6) #Mt 26:6-16 infers that this was a turning point which led Judas to seek the "chief priest . . . And from that time he sought opportunity to betray him." It is probably for this reason that Matthew and Mark record Mary’s anointing just before Jesus’ betrayal, though neither Gospel states that the anointing took place then.

Monday Nisan 10

"On the next day" (#Joh 12:12) Jesus rode into Jerusalem on a colt. The crowds cried "Hosanna: Blessed is the King of Israel that cometh in the name of the Lord," fulfilling #Zec 9:9. But rather than an expression of triumph and joy, Jesus spoke of his death. "The hour is come, . . . Except a corn a wheat fall into the ground and die, it abideth alone. . . Now is my soul troubled; and what shall I say? Father, save me from this hour? But for this cause came I unto this hour." (#Joh 12:23-27) He spoke of his death, realizing that his formal presentation to Israel as their King was also his presentation as the Passover lamb, soon to be slain. The day was Monday, Nisan 10. He thus fulfilled the provision of the type that the Passover lambs were to be selected "in the 10th day" of Nisan (#Ex 12:3), the 4th day preceding his crucifixion. In a larger sense Jesus fulfilled this provision by his selection "from the foundation of the world" (#Re 13:18) on the 4th thousand year day preceding his death at Calvary.

Jesus prayed audibly that God would glorify His (God’s) name. A voice from heaven affirmed that He would (through Jesus’ ministry). This no doubt was a reassurance to our Lord of his faithfulness, and a help in days following as he prepared for his betrayal. But Jesus pointed out that the voice came specially as an evidence to those about him, that they might believe in his messiahship. "This voice came not because of me, but for your sakes." (#Joh 12:30) He continued teaching the people, answering questions, and admonishing them. "But though he had done so many miracles before them, yet they believed not on him . . . Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue." (#Joh 12:37-42)

John’s account does not continue a daily record of Jesus’ activities. Of the other Gospels, Mark’s is most particular in sequencing the days, so we will follow his account now. He adds, concerning Monday, that "Jesus entered . . . into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve." (#Mk 11:11) What Jesus saw displeased him. That evening he no doubt considered carefully his responsibilities, and the next day was prepared to act.

Tuesday Nisan 11

"On the morrow" (#Mk 11:12) - Tuesday, Nisan 11-we have the occasion of Jesus’ curse upon the fig tree, representing the punishment to be brought upon Israel for their lack of fruitage. (Footnote - The Matthew account might be misunderstood to imply that the fig tree withered before the eyes of the apostles. But the Mark account makes it clear that it was not until the following day that Peter remarked "the fig tree . . . is withered away." Still a miracle of course! Matthew’s account also fails to distinguish that Jesus’ cast out the money changers the day after he was acclaimed king, riding on the colt. Matthew often gives more detail than Mark, but does not distinguish the days as carefully.)

When they came to Jerusalem "Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves; and would not suffer that any man should carry any vessel through the temple." (#Mk 11:15,16. This experience was recorded by John early in his Gospel, which was not written in chronological order. #Joh 2:13-22) Jesus evidently exhorted the people for some time on this day also, ". . . all the people were astonished at his doctrine" (#Mk 11:18), though Mark records no details of his words. Luke says . . . he taught daily in the temple." (#Lu 19:46, 47) Matthew records that "the blind and the lame came to him in the temple; and he healed them." (#Mt 21:14.) It is possible that this expression belongs to Monday. Then, "when even was come he went out of the city. (#Mk 11:19)

Wednesday Nisan 12

The scribes and chief priests had already determined to slay Jesus, even before the activities of his last week. (#Joh 11:49-54) But they were specially incensed at his attack on the temple exchange business. That, after all, put money in their pocket. But though they "sought how they might destroy him: for they feared him," they could not take him openly, without a feasible charge, for the fear of retribution from the crowds. But they did confront him. "In the morning" (#Mk 11:20) - now Wednesday, Nisan 12-after noting the withered fig tree, Jesus and the disciples "come again to Jerusalem: and as he was walking in the temple, there come to him the chief priest, and the scribes, and the elders. And say unto him, By what authority doest thou these things? And who gave thee this authority to do these things?" (#Mk 11:27,28) He had indeed assumed authority the day previous, and they challenged him on it. It was not characteristic of our Lord to declare his heavenly authority, even as he did not proclaim himself as the Messiah. Had he done so on this occasion, he would probably have been charged with blasphemy and arrested. But if he declined to indicate the source of his authority it might appear that he had none. So He inquired of them the nature of John the Baptist’s authority, knowing the predicament they would be in to answer. "They reasoned with themselves, saying, If we shall say, From heaven: he will say, Why then did ye not believe him? But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. And they answered . . . We cannot tell. And Jesus . . . saith . . . Neither do I tell you." (#Mk 11:29-33) He who spake as "never man spake" had turned the tables again!

He gave the parable of the vineyard (Matthew adds the parable of the wedding), and evidently addressed it to the priest and scribes and elders. They got the point. "They sought to lay hold on him, but feared the people: for they knew that he dad spoken the parable against them: and they left him, and went their way." (#Mk 11:12) But they sent replacements, Pharisees and Herodians, to trap Jesus in his words. They asked concerning paying tribute to Ceasar. The Sadducees argued against the resurrection, posing the problem of the woman with seven husbands. A scribe asked concerning the "first commandment of all," and unlike the others seemed to recognize the wisdom of Jesus= answer. After that "no man durst ask him any question." (#Mk 12:34) Then Jesus took the offensive. He rebuked the conduct of the Pharisees. Matthew records that Jesus then gave his eight stinging "woes" against them. (#Mt 23:13-39) He labeled them hypocrites, fools, blind guides, whited sepulchers, serpents, vipers and murderers. He of course knew of their design to slay him, and also to slay Lazarus (which was not accomplished), who was a living testimony to Jesus’ power. (#Joh 12:10) He observed the rich donate to the temple treasury of their abundance, and commended the widow for casting in her two mites. As the disciples left the temple they remarked on the magnificence of the edifice. This led to Jesus’ prophecy of the destruction of the temple, and to the question of his return at the end of the age. Matthew tells us he have the parables of the virgins, talents, and sheep and goats also.

This last day of Jesus’ public ministry was a demanding one, which must have tested the fiber of his resolve. How noble an example, in all these experiences, he left for us! In the discipline and carefulness of is words, in the calm reason of his replies. In his fortitude before the chief priests and Pharisees. In his concern for his disciples’ instruction. We mentioned earlier that we would have an opportunity to check the placement of our days, and it is here. As our Lord finished his parables he said to his disciples, "Ye know that after two days is the feast of the Passover." (#Mt 26:2) ark (#Mt 14:1) says "After two days was the feast of the Passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast day, lest there be an uproar of the people." This informs us that the feast day (Nisan 15) was "after two days" from Wednesday, Nisan 12. This exactly fits, as Thursday and Friday, Nisan 13 and 14, are two full days "after" which the feast day would come. But if we had assumed that #Joh 12:1 meant six days before Nisan 14, then we would need three intervening days in #Mt 26:2 and #Mk 14:1, rather than the two which they allow. (Footnote - Matthew and Mark both use the expression "after [so many] days" to mean a full number of intervening days. This can be seen by comparing #Mt 17:1, #Mk 9:2, #Lu 9:28. Though all describe the same situation, Matthew and Mark say "after six days," while Luke says "after eight days." We can only harmonize the accounts by assuming Luke is counting the first and last days as part of his "eight," while Matthew and Mark mean six intervening days. (In this case, between the day Jesus said some of them would "not taste of death, till they see the Son of man coming in his kingdom," and the transfiguration.))

Thurday Nisan 13

So far we have had the expressions "on the next day," "on the morrow," and "in the morning" to link up consecutive days. Between Nisan 12 and 13 we are missing such an expression. But since Jesus died on Nisan 14 (before the 15th, the Feast day), it is clear that the day on which Jesus sent his disciples into Jerusalem to arrange the last supper must have been Nisan 13.

Therefore the account of days in Jesus’ last week is complete. We have no days unaccounted for. On Thursday, Nisan 13, our Lord did not enter Jerusalem to teach the people. He evidently spent the day in Bethany with his disciples until he sent two of them into Jerusalem to prepare the supper. He knew what awaited him in the evening. He knew that his last opportunity to exhort his disciples was at hand." And in the evening he cometh with the twelve." (#Mk 14:17) "And he said unto them, With desire I have desired to eat this Passover with you before I suffer." (#Lu 22:15)

Correspondence

Concerning "Two Groups in the Revelation"

"Seven times in Revelation this similar four-grouping occurs," (Below, from Marshall Diaglott)

#Re 5:9 #Re 7:9 #Re 10:11 #Re 11:9 #Re 13:7 #Re 14:6 #Re 17:15

tongue tongues tongues tongues tongue tongue tongues

people peoples peoples people people people peoples

nation nation nations nations nation nation nations

tribe tribes kings tribes tribe tribe crowds

"Note the two times that ‘tribe’ does not appear, it is replaced in #Re 10:11 by ‘kings’ and in #Re 17:15 by crowds.’ Does the context of these passages indicate a group that would be excluded in these two instance, but which would be included in the other five? Might ‘tribe’ refer to the Jews? . . ."

The correspondent suggests that in #Re 17:15, #Re 10:11 the context excludes Jews, but the five contexts using "tribe" or "tribes" do not exclude them.

In reply: we appreciate this kind of investigation, but are not inclined to this particular conclusion. #Re 17:15 and #Re 13:7 seem to apply to the same classes and in #Re 11:9 the context is of those how had been nominally Christian during the French Revolution.

-BT

Correspondence

On The Great Pyramid

"You current issue of BEAUTIES OF THE TRUTH is very interesting, especially" Units of measure in the Great Pyramid. Have you ever considered why the acre contains 43,560 square feet, or a square of 208:71 feet per side? My curiosity prompted me to look for some unit of measure from which it might have been derived.

The Pyramid Cubit with a value of 25.0265 inches seems to fill the bill since a square, 110 PC per side, comes very close to 43,560 square feet.

Assuming 10,000 square PC = 43,560 square feet,

1 square PC = 4:356 square feet,

1 PC = the square root of 4:356, or 2.0871032 feet,

X 12 inches = 25.045238 inches per PC

"The accuracy compared to your value is :99925183 . . . well within the difference between the Pyramid inch and the British inch. So it appears logical that someone along the line simply converted the acre of 10,000 square PC’s into feet and arrived at 43,560 square feet."

In reply. It is strikingly close! Our interest heightens when we remember that the basic ancient Egyptian measure of land area was the Arura, of 10,000 square Royal Cubits. The suggestion of the correspondent is an acre of 10,000 square Pyramid Cubits. So we have not only a striking closeness numerically, but even the same concept- 10,000 square units. We appreciate having this brought to our attention.-BT

I’m always delighted to see something on the Pyramid. I’d like to comment on a few things in regard to that used in BEAUTIES OF THE TRUTH [January issue].

1. Although all books on the Pyramid are interesting, I’m persuaded the Edgars are our best . . . . (2) Though, as was said, any consistent set of mathematical units would [yield] the same [conclusion], it seems that units used within the building, if we believe it is God’s building, are reasonably emphatic . . . . Applying the equations given to the Edgar’s theoretical standards I find this proves them kosher to my persuasions. [Let PYN = Pyramid inches]

Grand Gallery = (515:164 PYN X 365:242) 100 = 1881:595 PYN

Horiz. Pass. = (515:164 PYN X 29:530) 10 = 1521:279 PYN

1st Asc. Pass. = (515:164 PYN X 29:530 )100 X Y/P = 1543:431 PYN

Edgar’s Measures, respectively (rounded to 3 decimals):

1881:599", 1521:311", 1543:464 PYN.

(3) One other thing on my mind. The Horizontal Passage I’m sure portrays mankind’s entire journey in hope from the fall to perfection, if so be the individuals find their way through the well, and not the time under the New Covenant . . . even though it is level. The fall is shown elsewhere but this depicts the flawed condition and progress.

(4) Have you ever noticed how 21 PI is used in the Pyramid?

1) 21 PYN from north wall to the antechamber to granite leaf

2) 21 PYN 7 overlaps in walls of Grand Gallery, 3 PYN each.

3) 20:85 PYN height of ramps with each passage 42, PYN twice 21.

4) 20:85 PYN drop in Horizontal Passage.

5) 20:85 PYN depth of platform.

"I’ve enjoyed thinking on many subjects so far in Beauties."

In reply.(1) Our use of varied sources on the Pyramid is generally for factual data. Writers who have no appreciation of the Divine Plan of course cannot directly assist us in Scriptural applications of the Pyramid, which the Edgars have concentrated on.

(2) This letter predates the February article, in which we express agreement with Pyramid units. We also endorse standard theoretical measures for the passages, and then for the chambers. But we based our figures on a measured length for the King’s chamber so as not to make our suggestions dependent upon an assumption of a particular theoretical length. The February article suggests (not original with us) that the King’s chamber was designed to measure 10 x 20 Egyptian Royal Cubits. Bro. Adam Rutherford, and others, believe there is a mathematical relation between the Royal Cubit and the Pyramid Cubit, namely:1 Royal Cubit = Y ) (250 Xsd) Pyramid Cubits. We think the evidence for this conclusion (not given here) is reasonable. To boil it down quickly, this means the theoretical measures of the Grand Gallery, the Horizontal Passage, and the First Ascending Passage, respectively, are Y2) (40sd), YM ) (4sd), Y 2 M ) (4Psd). (Y=days in a solar year), (M=days in lunar month), (P=days in prophetic solar year.) These are precisely identical to the theoretical measures used by the Edgars, and, so far as we know, by all who endorse theoretical measures for those passages. Even if they do not use Egyptian Royal Cubits in their reasoning.) If we use Y=365:24220, M=29:53059, P=360, the respective lengths, rounded to 3 decimals, are 1881:599 PYN, 1521:311 PYN, 1543:464 PYN. These agree exactly with the Edgar’s values. Authors who use slightly different values for the year and a month have slightly different results.

(3) Your thought does endeavor to express a consistent meaning for the Horizontal Passage. We are more inclined to think there are just two distinct thoughts expressed by that passage. In that it is constricted for most of its length, and enlarged at the end, it represents the entire history of mankind in their eventual course to the perfected state. But in that it is only accessible from the well (since the First Ascending Passage is blocked), it pictures mankind walking to life in the Kingdom, after the ransom has benefited them. (Two distinct perspectives are also shown in path to the King’s Chamber, by the Grand Gallery and the Antechamber-though in a different way.) That the symbolism of the moon (in this case the New Law Covenant) attaches to the whole passage seems additional reason to express it this way.

(4) We understand these to be intended as Royal Cubits of approximately 20:6" Incidentally, to the instances of the Royal Cubit mentioned in the February article, one may be added. An oblong hole 20:6 Pyramid inches long (i.e., 1 Royal Cubit), 5:8 inches broad and 5:3 inches deep is to be found at the south-east corner and also at the south-west corner of the top surface of the Great Step . . . The bottom of each hole, at the back, . . . appears to Mark the level to which the sloping floor of the Grand Gallery would have reached had there been no Great Step . . . the virtual end of the Grand Gallery floor." (Rutherford, Pyramidology, Book 3, pg. 979) Also, our 7th listed appearance of the Royal Cubit (February issue) is stated incorrectly. We misread our source (Pyramidolgy, pg. 976). And in checking further, we found the matter stated differently in another source (The Great Pyramid Decoded, pg. 86). So we will not venture to restate the 7th point yet.-BT

Two Women Compared

#Re 17 and #Re 21 present contrasting pictures of the "great whore" and "the bride, the Lamb’s wife." There are several particulars of the passages which are so closely related, either by similarity or contrast, that it is apparent to the reader was intended to note a contrast between the chaste Bride of Christ and the adulterous pretender. We list them here:

____________

#Re 17:1-8 #Re 21:9-27

_____________

And there came one of the And there came unto me one

seven angels which had the of the seven angels which had

seven vials, and talked with the seven vials . . . and talked

me, saying unto me, Come with me, saying, Come hither

hither; I will shew unto thee I will shew thee the bride, the

the judgment of the great Lamb’s wife.

Whore...

_____________

#Re 17:1-8 #Re 21:9-27

_____________

So he carried me away in the And he carried me away in the

spirit into the wilderness and I spirit to a great and high

saw... Mountain, and shewed me...

_____________

#Re 17:1-8 #Re 21:9-27

_____________

The woman was arrayed in Having the glory of God and

purple and scarlet color... her light was like unto a stone

most precious, even like a

jasper stone, clear as crystal;

_____________

#Re 17:1-8 #Re 21:9-27

_____________

decked with gold city of pure gold

and precious stones foundations of precious stones

and pearls 12 gates of pearl

a golden cup in her hand... street of pure gold

_____________

#Re 17:1-8 #Re 21:9-27

_____________

...full of abominations and There shall in no wise enter

filthiness. into it any thing that defileth

...worketh abomination, or

maketh a lie...

_____________

#Re 17:1-8 #Re 21:9-27

_____________

...they that dwell on the ...but they which are written

earth shall wonder, whose in the Lamb’s book of life.

names were not written in the

book of life...

_____________

#Re 17:1-8 #Re 21:9-27

_____________

"Mystery, Babylon the Great" "The great city, the holy Jerusalem"

_______________

At this point there was a Scriptural index for the issue

________________

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2. Number 4, April 1981

The Sign of Jonas The Theology of Isaac Newton Correspondence

The Sign of Jonas

When our Lord died, there were several notable occurrences to indicate the significance of his crucifixion. Darkness fell over the land from noon to 3:00, when our Lord expired. The Veil in the Temple was rent from top to bottom, the earth shook, graves were opened, and the moon eclipsed. Those who soberly considered these signs received a sense of the importance of Jesus’ death. "Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned." (#Lu 23:47, 48)

The darkness must have been ominous. From what would ordinarily have been the brightest point of the day, until our Lord expired, "there was a darkness over all the earth." (#Lu 23:44) Perhaps one lesson of it was that God no longer recognized the offerings which the Israelites were busy preparing during that afternoon - the Passover lambs and evening sacrifice. As Daniel had prophesied, "In the midst of the 70th week, he shall cause the sacrifice and the oblation to cease" to be recognized. (#Da 9:27).

The veil rent in the temple pictured the rending of our Lord’s flesh on the cross. (#Heb 10:20) The opened graves pointed to the time when "all that are in the graves ... shall come forth" due to Christ’s death for them. (#Joh 5:28, 29)

That there was an eclipse of the moon was not recorded in the Gospel accounts. But astronomy calculations show there to have been a lunar eclipse on Friday, April 3, 33 AD, which was the day of Jesus ‘death. "Shortly after Christ’s death at 15:00 (3 pm) Jerusalem time, a partial eclipse of the moon commenced at 16:09 over western New Guinea, reached its peak 17:23 at moonrise in eastern Babylonia, which would have lasted up to 19 minutes past moonrise near Jerusalem (18:18 to l8:37), and its conclusion barely seen at moonrise in Egypt. The maximum eclipsing would have been about 40%." (Chronology of the Time of Christ, J. Parkinson. 1974, pg. 17) Because of its timing, we suppose it was conspicuous, unless clouds prevented visibility. We think it was an intended sign of the eclipsing of Israel’s favor. But as all these signs might be attributed to natural causes, the impact of them could pass over the callous heart of the Pharisees. Even the rending of the temple veil may have been thought caused by the earthquake which opened the graves. But our Lord had previously declared that there would be one sign which would be suited to even the "wicked and adulterous generation."

The sign of Jonas.

When the elders and chief priests had demanded of our Lord a sign of his authority, it was clear that their motive was evil, not sincere. They had ample "signs" which they chose to ignore. Jesus had just healed a withered hand, and cast out a devil, but their reaction had been to hold a "council against him. how they might destroy him, and to accuse him of casting out devils "by Beelzebub. (#Mt 12:10-14, 22-24)

Evidently these things occurred in Galilee. (#Mt 13:1) But the Pharisees near Jerusalem were similarly convicted. They had the direct testimony of healing from one who had been blind from birth (#Joh 9:14-16) and one who could not walk.(#Joh 5:9-13) Later they even had the evidence of Lazarus raised from the dead, Their response? A plot to "put Lazarus also to death; because that by reason of him many of the Jews ... believed on Jesus." (#Joh 12:10, 11) To such evil hearts were the rebukes of our Lord’s last day of public ministry, when he called them "vipers. hypocrites, whited sepulchres." (#Mt 23:1, 33)

But the "sign of Jonas" was more radical than anything even they could have thought to ask him. He was to rise from death after 3 days being in the heart of the earth. The Pharisees understood what Jesus meant, for they told Pilate "that deceiver said, while he was yet alive, After three days I will rise again and desired his tomb to be guarded to avoid his disciples from stealing the body to make the claim appear correct. Pilate replied, "Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch ‘ " (#Mt 27:63-66) And the very ones assigned to insure there would be no fraud, observed that "the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men. (#Mt 28:2-4) This was reported to the chief priests and elders, who then bribed the guards with large money to change their story and claim the disciples had stolen Jesus’ body. (#Mt 28:11-15)

What a convincing evidence that the sign of Jonas had been fulfilled! The very guards which they had set to insure against fraud testified of the verity of Jesus’ words.’ How manifest it was made that inveterate hypocrisy lay at the root of the Pharisees’ position!

But for those whose hearts could receive it, the sign of Jonas was convincing. And it could be reasoned on more deeply. Paul tells us, "But now is Christ risen from the dead, and become the firstfruits of them that slept." (#1Co 15:20) We think there is more in this statement than an arbitrary simile, and suppose Paul was referring to the fact that Christ’s resurrection was a fulfillment of the firstfruits offering of the Law.

The ordinance is in #Le 23:10-12. "When ye come into the land ... and shall reap the harvest ... ye shall bring a sheaf of the firstfruits of your harvest unto the priest. And he shall wave the sheaf before the Lord, to be accepted for you on the morrow after the sabbath shall the priest wave it. And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord." The "sabbath" referred to was the special sabbath of Nisan 15, "an holy convocation ye shall do no servile work therein" Vs. 6, 7. Every year, the Passover lamb was slain on the 14th of Nisan, the 7 day feast of Passover began on the 15th of Nisan, and "the morrow after the [15th] sabbath," Nisan 16, the firstfruits were to be offered. Just so, our Lord died on Nisan 14, and was raised Nisan 16.

We state that the "sabbath" of verse 11 was always Nisan 15. This is commonly agreed by Christian commentators, and by contemporary Jewish authorities. But in our Lord’s day some sects, the Sadduccees among them, held that the sabbath referred to was the Saturday following Nisan 14. Under this arrangement the firstfruits would not have been offered the 3rd day after the lambs were slain, except in the unusual case when Nisan 14 was a Friday. Note however that the year of our Lord’s death was an unusual one, in that Nisan 14 did fall on a Friday, and therefore Nisan 15 was a Saturday. In this way both views of the ordinance would coincide, and all would be able to appreciate that Jesus fulfilled the firstfruits offering.

The burnt offering of a lamb strengthens our assurance of the application of the firstfruits offering to Jesus. A burnt offering signifies the manifestation of God’s acceptance of a preceding offering. (Tabernacle Shadows, page 73) The preceding offering must in this case refer to the Passover lamb, and at least harmonious with this is that a lamb was used for the burnt offering. (Footnote: In most cases the burnt offering was not of the same kind of animal as the offering which it pertained to. Perhaps in this case it was, to enable us to discern more easily that the firstfruits offering was direct), related to the Passover lamb which was two days earlier. Why was the burnt offering delayed for 2 days, if it pertained to the Passover lamb? Because antitypically it was the resurrection of Jesus on the 3rd day that was the evidence of God’s acceptance of His sacrifice. This was illustrated also on the Day of Atonement. The High Priest passing beyond the veil, into the Most holy, was subject to death if all had not been performed property. His standing, alive, in the Most Holy, was proof that the offering was acceptable. So Jesus’ resurrection into the Most Holy was proof of God’s acceptance. So, the burnt offering pertaining to the Passover lamb, showing God’s acceptance, is properly attached to the type of Jesus’ resurrection, the firstfruits offering.

But Paul makes a broader application also. ". . . in Christ shall all be made alive ... every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his presence [parousia]." (#1Co 15:21, 22) "Christ the firstfruits" here means the church, the body members of the Anointed. They also are raised on the 3rd day from the death of the Passover lamb. In this case, the 3rd thousand-year day.

We recently secured a detailed study of the events of our Lord’s last days by a brother on the West Coast. Inquiring. we find that copies can be made available to those interested. fit-cause of the breadth of its scope and extent of detail, it is perhaps not surprising that among its many conclusions there are some we do not share. But we have appreciated it as a helpful resource for detailed study of our Lord’s closing experiences. Those who wish a copy may address a request to:

Mr. R. E. Evans

4734 E. Yale Ave., 4 113

Fresno. CA 93703

The Theology of Isaac Newton

Concerning Isaac Newton. we read: "He was as great a writer in [theology] as his generation produced, and though not always in strict accordance with the most conservative Christian orthodoxy, he shone especially as a worthy example of Christian life, and, notwithstanding a most unfaltering inquiry into nature’s law. stood fast always in his faith in the Holy Scriptures, which he made as much the subject of study as any field of science.... He was ... induced to prepare for the press his posthumous work. entitled The Chronology of ancient Kingdoms. which appeared in 1728.... Sir lsaac’s principal theological works are Observations ox the Prophecies of Holy Writ, viz Daniel and the Apocalypse, and his Historical Account of Two Notable Corruptions of Scripture..."

. In this work Sir Isaac considers the two noted texts, #1Joh 5:7, and #1Ti 3:16. The former he attempts to prove spurious, and the latter he considers a false reading.... research has revealed that he speculated much regarding the "Homoousios" and must have entertained Arian views ..." (Footnote: McClinlock & Strongs. Vol. VII, "Newton, Isaac, pp. 31-13)

We understand he also published against the immortality of the soul. Below are several technical questions (Footnote: Sir Isaac Newton Theological Manuscripts, Ed. H. McLachlan; Liverpool. Univ. Press (1950).) from Newton’s pen, reflecting on the historical development of the trinitiarian view: three persons of one substance.

Queries regarding the Word Homoousios [same substance]

"1. Whether Christ sent his apostles to preach metaphysics to the unlearned common people, and to their wives and children?"

"2. Whether the word [Homoousios] ever was in any creed before the Nicene; or any creed was produced by any one bishop at the Council of Nice for authorizing the use of that word?"

"3. Whether the introducing the use of that word is not contrary to the Apostles’ rule of holding fast the form of sound words?"

"4. Whether the use of that word was not pressed upon the Council of Nice against the inclination of the major part of the Council?"

"5. Whether it was not pressed upon them by the Emperor Constantine the Great, a catechumen not yet baptized, and no member of the Council?"

"6. Whether it was not agreed by the Council that that word should, when applied to the Word of God. signify nothing more than that Christ was the express image of the Father? and whether many of the bishops, in pursuance of that interpretation of the word allowed by the Council, did not in their subscription, by way of caution, add - ?"

"7. Whether Hosius (or whoever translated that Creed into Latin) did not impose upon the Western Churches by translating by the words unius substantial, instead of consubstantialis? and whether by that translation the Latin Churches were not drawn into an opinion that the Father and Son had one common substance, called by the Greeks Hypostasis, and whether they did not thereby give occasion to the Eastern Churches to cry out, presently after the Council of Sardica, that the Western Churches were become Sabellian [confusing the Father and the Son]?"

"8. Whether the Greeks, in opposition to this notion and language, did not use the language of three Hypostases, and whether in those days the word Hypostasis did not signify a substance?"

"9. Whether the Latins did not at that time accuse all those of Arianism who used the language of three Hypostases, and thereby charge Arianism upon the Council of Nice, without knowing the true meaning of the Nicene Creed?"

"10. Whether the Latins were not convinced, in the Council of Ariminum that the Council of Nice, by the word, understood nothing more than that the Son was the express image of the Father - the Acts of the Council of Nice were not produced for convincing them. And whether, upon producing the Acts of that Council for proving this, the Macedonians, and some others, did not accuse the bishops of hypocrisy, who in subscribing these acts, had interpreted them by the word in their subscriptions."

"11. Whether Athanasius, Hilary, and in general the Greeks and Latins, did not, from the time of the reign of Julian the Apostate, acknowledge the Father, Son, and Holy Ghost to be three substances and continue to do so till the school - men changed the signification of the word Hypostasis, and brought in the notion of the three persons in one single substance?"

"12. Whether the opinion of the equality of the three substances was not first set on foot in the reign of Julian the Apostate, by Athanasius, Hilary, etc.?"

"13. Whether the worship of the Holy Ghost was not first set on foot presently after the Council of Sardica?"

"14. Whether the Council of Sardica was not the first Council which declared for the doctrine of the Consubstantial Trinity? and whether the Council did not affirm that there was but one hypostasis of the Father, Son. and Holy Ghost?"

Newton also wrote twenty questions reflecting badly on the performance of Athanasius. In addition, he wrote extensively on the identity of Antichrist during the Gospel Age, beginning with the prophecies in Daniel about the succession from Babylon to Medo-Persia, to Grecia, to Rome.

-Contributed

Correspondance

War in the Middle East.

"We understand that Armageddon and Jacob’s Trouble are two separate and distinct events; Jacob’s Trouble being the last feature of Armageddon, after Armageddon is mainly over. In Armageddon, the Lord’s great army will destroy present powers world-wide. In Jacob’s Trouble, Gog and Magog, armies from the north, will come to Israel to take a spoil."

In Reply.

- Our thought is different. We understand Armageddon to begin with the Middle East conflict, and that the breaking of the might of nations there will directly lead to the unleashing of severe strife within nations, which will overturn present institutions. Under the correspondent’s thought, it would seem that the structure of Christendom would be largely removed before the invasion of Israel. Yet #Eze 39:17-20 cf. #Re 19:17-19 implies that the strength of Christendom is broken "upon the mountains of Israel." #Joe 3:12, 13 suggests the same. But the subject is too large to treat comprehensively here. We recognize that each perspective - the correspondent’s and ours is shared by a number of brethren.

- BT

On God’s Attributes Jan. 1981, 3B

"We see strong evidence that the face of a lion represents justice. In Bible times. the ox, #Eze 1:10, was the most used. and best known, source of power -the lion was not. The character of a lion is that of unyielding boldness; picturing justice. In contrast, an ox would be much more docile, yielding. Ironstone china, made in England. had on it an insignia showing a lion holding a balance-justice. The idea the ox corresponds to the bullock used in the Tabernacle ceremonies, is not valid. The bullock did not represent justice. The blood of the bullock was used to satisfy justice. Also, the bullock was a male. The ox was any cattle used for draft purposes, usually a cow or a steer (altered male). A calf could be either a male or a female. The Scripture (#Eze 1:10) corroborates this. The face of a man was in front-God is love. The face of a lion was on the right side-justice is the foundation of God’s throne. Justice is more prominent than Power. The lion on the right side; the ox on the left."

In reply

- We incline to believe with the previous correspondent (Jan. 1981) that Power is represented by the lion. It is not a matter of which animal could physically pull the greater load (an elephant would be best for that-and even in this regard a "calf" - #Re 4:7 - would be outdone by a lion), but which is considered to more commonly display power. Archaeologists indicate that from the ages of antiquity the lion has been considered a symbol of power, strength and might. The Scriptures are consistent with this: ". . . Out of the strong came forth sweetness ... what is stronger than a lion?" (#Jud 14:14,18) "A lion which is strongest among beasts, and turneth not away for any." (#Pr 30:30) "The Lion of the tribe of Juda ... hath prevailed. . ." (#Re 5:5, italics ours)

The "ox" (#Eze 1:10) or "calf" (#Re 4:7) was the highest expression of animal sacrifice. (#Ps 69:31) It was a calf (bullock) which provided satisfaction to justice on the Day of Atonement. The blood applied was only representative of the animal itself. "For the life of the flesh is in the blood." (#Le 17:10. Similarly our Lord’s humanity was that which was sacrificed to secure atonement. ". . . My flesh ... I give for the life of the world." #Joh 6:51. We speak of his blood redeeming us only because it represents the human life which he gave.) Another approach to this matter compares the cherubim in the most holy of the tabernacle with the cherubim on the walls of Ezekiel’s temple. The cherubim in the tabernacle were over the ark of the covenant, looking in toward the mercy seat. We have the suggestion that they represented Power and Love, waiting to see justice satisfied, before "they fly to help, to lift up and to bless." (Tabernacle Shadows, pg. 125) Ezekiel’s temple, which pictures matters from a Kingdom viewpoint, after satisfaction to justice has been met for mankind, shows cherubim with wings stretched out, as if active in their mission of power and love. #Eze 41:18-19 identifies their faces as of a man. and of a young lion. Since all seem agreed that the man’s face pictures love. it leaves the lion face to represent power. (Also of interest is the apparent coupling of man and lion in #Eze 1:10)

More indirectly, #Re 15:7 cf #Eze 10:7,13, #Eze 1:10 may suggest that the cherub-ox face represents the attribute responsible for the plagues, which we assume to be (retributive) justice.

Hour of Temptation:’ (Feb. 1981, IA)

"We notice that Bro. Russell very definitely, and repeatedly, applies the ‘Hour of Temptation’ (#Re 3:10) to the true Church."

The Gospel Accounts. (1)

"We’ve been much enjoying the thoughts presented. . . . Last Sunday ... we severally discussed the four Gospel accounts of Jesus’ anointing just prior to His last Passover. Excepting the Luke account, all other Gospels have the event taking place in Bethany, and for His burial, and during the Lord’s last week on earth. (2) We seem to perceive the possibility of a family connection between Simon the Leper and Mary, Martha, Lazarus. (3) On the lower corner of the last page of Beauties are references not immediately clear ... please mention what the citations mean and how found. (4) Might the Centurion in #Lu 7:2 have been Cornelius? We are rejoicing in The Memorial season."

In reply.

- (1) We think the Luke account (#Lu 7:36-50) differs because it describes a different occasion than the other gospels. Luke records an anointing by "a woman in the city, which was a sinner," rather than by Mary, Jesus was in a Pharisee’s home evidently in Galilee. rather than among his close friends at Bethany; and "it came to pass afterward that [Jesus] went throughout every city and village. preaching" (#Lu 8:1), instead of dying a few days later. The Pharisee’s name was Simon, but we think he is not "Simon the leper" at whose home in Bethany Jesus was anointed by Mary. (See R2625)

(2) Rep. 2447 is in harmony with your thought, It suggests he may have been the father of Mary, Martha and Lazarus.

(3) They are merely a listing of Scriptures referenced in that issue, with page and column (A or B) where they appear.

(4) "It is certainly within the range of possibility that this centurion. ... might have been removed by Roman authority from Capernaum to Caesarea, another fortress, and that he may have been the centurion named Cornelius ... :’ (R2620) But as there is no proof, it remains conjectural. Notice the consideration of this question also in R2132 and R1922."

- BT

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to Beauties of the Truth, 9159 Via de Amor. Santee CA 9207L

Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 5, May 1981

Spring & Fall Ordinances

Beasts Whose Blood is Brought into the Sanctuary

Stars Over Alabama

Three Observances of the Feast of Tabernacles

Spring & Fall Ordinances

There are certain parallels between the ordinances of the law which pertain to the spring of the year, and those which pertain to the fall of the year. For example, in the spring was the sevenday feast of unleavened bread, Nisan 15-21; in the fall was the seven-day feast of tabernacles, Tishri 15-21. In the spring, Nisan 10, the Passover lamb was selected; in the fall, Tishri 10, the atonement day sacrifices were offered. In the spring a cycle of 49 days lead to Pentecost; in the fall a cycle of 49 years lead to the Jubilee:

But there were also differences. The slaying of the Passover lamb, Nisan 14, and the waving of the firstfruits offering, Nisan 16, have no parallel in the fall. And the seven-day feasts, which both opened with an "holy convocation," closed differently. In the feast of unleavened bread, the 7th day was an holy convocation. But respecting the feast of tabernacles, the 8th day, the day following the feast, was specially holy. In the chart below, the shaded days are those described as an "holy convocation: "

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The question arises, are there any general distinctions, antitypically, between the spring and fall ceremonies? In a letter to the editor on Rep. 3575 there is a suggestion that the spring ceremonies pertain primarily to the Church, while those in the fall pertain primarily to the world. (Footnote: "Brother Hemery of London mentioned to me some time ago that he had noticed that events which occurred in the Spring foreshadowed blessings for the Church, while those which occurred in the Autumn foreshadowed blessings for the world. This appears to me to be a natural arrangement, as Spring is the beginning of the ecclesiastical year, whereas Autumn is the beginning of the civil year. Applying this thought, we find that the Passover and Pentecost, etc., foreshadowed blessings for the Church, whereas the Atonement, the Feast of Tabernacles and the Jubilee foreshadowed blessings for the world: " Rep. 3575) At least respecting the two seven-day feasts, this suggestion seems to bear out. For the feast of unleavened bread is generally understood to picture the Church rejoicing in the provision of the lamb of God. "We celebrate that feast antitypically, continuously feasting and rejoicing in the grace of God toward us: " (Rep. 2918) With this accord Paul’s words, "Purge out therefore the old leaven. . . Christ our Passover is slain for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth: " (#1Co 5:7, 8)

The feast of tabernacles, however, is to be observed (antitypically) by the world of mankind in the kingdom. "Everyone 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" (#Zec 14:16)

There are other aspects of the feast of tabernacles which show it to represent a Millennial Age rejoicing of mankind.

* It was called the feast of "tabernacles:’ (#Le 23:34) or "booths:’ because during it the Israelites were to build temporary dwelling places, "booths" to live in during the seven days of the feast. This was to be in remembrance of the 40 years’ wilderness wandering when the Israelites lived in temporary dwellings. (#Le 23:39-43) So mankind will remember with appreciation the sojourn of the Church, which will then be history.

* It was also called the "feast of ingathering," because it expressed Israel’s thankfulness to the Lord for the ingathering of their crops Three particular staples are mentioned: wheat, wine and oil. (#De 11:14, 16:13) So the world of mankind will express thanks to God for providing the completed Church (wheat), the blood of atonement (wine), and the Gospel age ministry of the holy spirit (oil) to the saints, which will all benefit mankind in the kingdom.

* The sacrifices which were observed during the feast picture the sacrifices of the Gospel age, which will be remembered by the world in the kingdom. The bullocks, rams, lambs and goats do not picture sacrifices of the world (as the "after day of atonement sacrifices" do). The seven days of the feast commemorate Gospel age activities rather than activities actually occurring in the kingdom.

Why 7 Days?

The Gospel age is represented in seven divisions in the seven days’ consecration of the priesthood. The priests were to "abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord: " (#Le 8:35) So it is not surprising that the Gospel age feast, the feast of unleavened bread, lasts seven days also. And as the feast of tabernacles pictures mankind’s commemoration of the Gospel age (then past), it is of the same duration. All of this reminds us of the seven time divisions of the Church in Revelation, and we think the seven days tie in directly with the seven stages of the Church.

This helps to explain why the feast of unleavened bread and the feast of tabernacles closed with holy convocations on different days. The Church has special cause for rejoicing and celebration in its 7th stage, for it is raised and completed then. So the feast of unleavened bread closed with a holy convocation on the 7th day. But the world of mankind have their special cause for rejoicing after the Gospel age is completed, in the kingdom which follows. So their special day is the 8th day, which follows the seven day commemoration (feast of tabernacles) of the Gospel age:

Another ordinance which supports this meaning of the 8th day appears in #Eze 43:18-27. It describes the sacrifices to be given to prepare the altar of Ezekiel’s temple to accept the individual offerings of the Israelites. Those sacrifices evidently represent the sacrifice of Christ and, his Church, which are necessary before mankind’s offerings in the kingdom can be accepted. (Most agree that Ezekiel’s temple represents matters as they will be during the kingdom.)

The first sacrifice was a bullock for a sin offering, representing our Lord. Next we might expect a goat for a sin offering, representing the Church, as we had on the Day of Atonement. But instead we have seven sin offering goats, one each on seven days. This indicates the seven stages of the Church during which the Church, goat class, is offered. And on the day following, "upon the eighth day, and so forward, the priests shall make your [mankind’s] burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord God: " (vs. 27) That eighth day is a picture of the kingdom which follows the "seven days" (stages) of the Gospel age:

Sin Offerings During the Feasts

Noting that the sin offerings during the seven days of #Eze 43 were goats (the Church as a sin offering), we wonder if the sacrifices during the feast of unleavened bread and feast of tabernacles show the sacrifice of the Church in the same way. And they do.

#Nu 28:16, 17, 22, 24 show that during the feast of unleavened bread one goat for a sin offering was to be offered daily (the only sin offerings sacrificed during the feast.) #Nu 29:16, 19, 22, 25, 28, 31, 34 show that it was likewise during the feast of tabernacles.

Still another feast is consistent with this. That is, the feast of Passover to be kept with Ezekiel’s temple: On the 14th of the first month a bullock (Jesus) for a sin offering was sacrificed, and on each of the seven days of the feast which followed a goat for a sin offering was sacrificed. (#Eze 45:21-23) (Footnote: There were also many burnt offerings on these various days. A burnt offering indicates God’s acceptance of another offering. (Tabernacle Shadows pg. 73) The burnt offerings on these feast days were of three kinds: bullocks, rams, lambs. The bullocks we think pictured God’s acceptance of Christ as a sin offering. The lambs pictured God’s acceptance of Christ as the ransom price: The rams, God’s acceptance of the goat sin offering which was being offered day by day.)

See Image 00006.

The number of animals as burnt offerings differed on the various occasions. We think all of the number of animals is significant, but it is more detailed and more interpretive and we will not mention our thoughts on the numbers here:

The Other Ceremonies Compared

Comparing the Passover with the day of atonement seems to bear out the spring-Church, fall-world pattern also. For most of the types connected with the Passover relate specially to the Gospel age: The household eating the lamb, the firstborn under penalty of death if they should come out of the house which had the blood sprinkled, eating with staff ready and shoes on their feet, were all types relating to the Gospel age: (Volume 6, pp. 459-460) By way of distinction, the secondary keeping of the Passover in the second month more aptly fits the world of mankind. It was designed for those who were unclean by contact with death, or were away on a journey. (#Nu 9:10-12) This represents the condition of mankind, who are still contaminated with Adamic death, and are "in a journey" away and estranged from God. That they must wait until the second full moon, shows that the world will eat of the Passover lamb when Israel is favored a second time, when the New Covenant is in operation. But the Church has been privileged to partake of the Passover sacrifice from the time of the first advent. That was the time of the first full moon, when Israel’s favor was full and the Messiah was sent to them. The observance of Passover on Nisan 14 relates specially to the Church.

The Day of Atonement also benefits both classes, the Church and the world, but the primary purpose of that type was to show how God makes atonement for mankind in general (pictured by Israel). While the first application of blood was for "Aaron ... and his house", the faith class of the Gospel age, this was more or less to illustrate the process by which the Atonement comes to the world.

So we think the Passover and Day of Atonement types do, in their primary significance, relate to the Church and world respectively. And therefore they do conform to the spring-Church, fall-world pattern. Further evidence is that the feast following the Passover sacrifice shows the Church rejoicing over the Passover provision for them, and the feast following the Day of Atonement pictures the world rejoicing over the atonement provision for them.

The 50th day, Pentecost, represented the time when the Church would be accepted by God. That is why the holy spirit came to the Church on the day of. Pentecost after Jesus had ascended 10 days earlier. And the offerings of that day ordained by the Law show this. There were two loaves of the first ripe wheat harvest to picture the two spirit- begotten classes, the Church and Great Company. They were baked with leaven, showing that the spirit-begotten classes, though justified, are still in sinful bodies. A goat for a sin offering was sacrificed to illustrate the Church sacrificed as a sin offering at Pentecost. (#Le 23:16-21, #Nu 28:26-30) This all pertains to the beginning of the Gospel age:

But the 50th year counted from the fall of the year, and the Jubilee represents the restoration of mankind to their earthly rights and privileges. The sabbath years leading to the Jubilee each seem to apply to mankind also.

Beasts Whose Blood is Brought into the Sanctuary

The book of Hebrews is devoted to showing that the Law Covenant was not everlasting, and had in fact been superseded by the glory of the Gospel ministry. In the closing chapter when we read It is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein:’ (#Heb 13:8,9) the writer seems still to have this in mind. He exhorts to being established with grace as opposed to meats. What does he mean? How might one think himself established ... with meats at all? We think he means that one should not consider himself established by the sacrifices of the Law. He is still dealing with the point that the law and its rites, which never produced life for the Israelites, should not be relied upon for our standing with God.

That the "meats" Paul refers to mean sacrificial meats of the Law might be inferred by the next verse which indirectly alludes to the custom of the priests to eat the meat of most sacrificial animals.

Paul then turns his attention to the benefit we have from the antitypes of the tabernacle offerings. Verse 10 is the heart of the matter. "We have an altar, whereof they have no right to eat which serve the tabernacle: " He explains why the priests have no right to eat of this altar in verse 11. "For the bodies of those beasts, whose blood was brought into the sanctuary by the high priest for sin, are burned without the camp: "

This explanation help us get Paul’s point clear in two ways. (1) It tells us why the priests of the tabernacle couldn’t eat of those sacrifices, and the reason is that those sacrifices were burned. This is very helpful. It means he is not telling us that we eat from the altar spiritually, but the literal priests of the old testament did not because they were only natural men. That was not his point. If that were Paul’s point, then he would have explained "For those who served the tabernacle served only as types:’ or some such thing. So when he says "we have -an altar whereof they have no right to eat who serve the tabernacle:’ he is not saying that we have an altar to eat from therefore he must mean that we have an altar to be sacrificed upon. That is, we have the privilege of joining with our Lord upon the sacrificial altar.

(2) It tells us he is speaking of the sin offering sacrifices, for they are the only offerings from which blood is brought into the sanctuary by the high priest. What kind of sacrifice are we? A sin offering sacrifice, the kind which the tabernacle priests could not eat. The kind "whose blood is brought into the sanctuary by the high priests for sin: " The kind whose bodies are "burned without the camp: "

Therefore this passage is an interpretation by the Apostle that we have a part with our Lord in the sin atonement sacrifices for the world. And it is the most positive direct expression of that point by an apostle that we know of.

But it may be asked, why did Paul use this way of telling us that he was referring to "sin offering" sacrifices? Evidently because he and the Hebrews he wrote to were familiar with the fact that the Law specifically states "no sin offering, [italics ours] whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire: " (#Le 6:30)

The following verses, 12-13, are also helpful. Verse 12 tells us of Jesus’ part in the sin offering. "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate: " And verse 13 says we share in that experience: "Let us go forth therefore unto him without the camp bearing his reproach: " (#Heb 13:13) If faithful in this, we will also share the privilege of sanctifying the people of the world with Jesus’ blood in the kingdom. For the very purpose and point of sharing with Jesus in the sacrifice of the sin offering is that we might be developed by suffering to be trusted with the high and honorable station of being members of the great Melchisedec priest in glory who will bless mankind.

Since there were two animals on the Day of Atonement which served as sin offering sacrifices, we perceive that Jesus was represented in the first, the bullock, and the Church in the second, the Lord’s goat. The bullock was burned outside the camp first, and we, the goat class, follow. We "go unto him bearing his reproach: "

Another part of the type which helps to interpret the bullock and the goat is the origin of the animals provided for sacrifice: Of the bullock we read merely, "Thus shall Aaron [Jesus] come into the holy place: with a young bullock for a sin offering: " (#Le 16:3) But the goat for the sin offering comes from "the children of Israel: " (#Le 16:5) So the goat class comes out from the world, to follow our Lord in sacrifice:

Stars Over Alabama

In Volume 4, pp. 585-590, some literal applications of our Lord’s words "shall the sun be darkened . . . the stars shall fall from heaven" (#Mt 24:29) are suggested. One of these relates to the star shower of 1833, and some brethren recently investigating that event found some newspaper articles speaking of its impact over Alabama, where the display was very prominent. Below are selective quotes from those articles.

Title: Confessions and Flight Marked Night in 1833 When ‘Stars’ Fell on Alabama: "The night of Nov. 12, 1833 ... was the night ‘stars fell on Alabama’ - the great meteorite shower went on from about 11 pm until it was eclipsed by dawn, spreading astonishment, awe and terror. [Many] believ[ed] the Day of Judgment had arrived ... One man acknowledged he had stolen a number of horses in his time, and at that moment was planning to rob the bank at Decatur ... in Virginia a farmer had just robbed a hen roost when the stellar shower began. He was caught trying to sneak the stolen hens back into the coop."

"For many years, Alabamians dated events from the night of the great meteorite shower ... Astronomers today know that the rain of falling stars was caused by dust from Comet Tempel 1, which was discovered in 1866 and has a period of revolution about the sun of 33:36 years. Compet Tempel I will return to the neighborhood of the earth in 1999: " (Birmingham News, June 9, 1968)

Title: "Stars Fell On Alabama: " "... the strange shower of stars that fell on Alabama the night of November 12-13 in the year 1833 was a time of ‘great revival among Christians in the state who interpreted the falling stars as signs of approaching doom."

"The great meteoric shower that night was one of the most brilliant displays known to man. It was seen, not only in Alabama, but over the eastern United States, from as far west as New Orleans and north to New England.. all the meteors seemed to radiate from a point in the constellation Leo: " (The Baldwin Times, Bay Minette, Alabama) The article also speaks of a book Stars Fell on Alabama, by Carl Carmer, which in 1934 inspired the song Stars Fell on Alabama, which some may remember. The book’s name derives from the 1833 shower.

Of course "the symbolic fulfillments are ... even more interesting: " (Vol. 4, pg. 590)

Three Observances of the Feast of Tabernacles

The opening article referred to the feast of tabernacles as a kingdom celebration of mankind. The observances of this feast recorded in the Bible seem to support this. The Old Testament speaks of three such observances, and all were at times which represent the time of kingdom blessing opening to mankind.

1. After the dedication of Solomon’s Temple: (#1Ki 8:1, 2; #2Ch 7:8-11) As Solomon’s Temple represents the Church in their glorified condition, its completion and dedication for use brings us to the end of the Gospel Age: (Footnote: We are looking at the general picture: We do not mean to infer anything about detailed time points of this picture, which sometimes enter a discussion of the timing of the seven last plagues.) That is the time for mankind to begin observing the feast of tabernacles.

2. After the walls of Jerusalem had been rebuilt, following the 70 years desolation of the land by Babylon. (#Ne 7:1, #Ne 8:14-18) We think the building of those walls represented the building of the walls of New Jerusalem. #Re 21:14,17 indicate that the walls of New Jerusalem symbolize the Church. Therefore the building of Jerusalem’s walls in Nehemiah’s time are a picture of developing the Church in troublous times, #Da 9:25, the Gospel age.

3. The third case is not an historical record, but a reference in #Ne 8:17 to a preceding observance in the time of Joshua. "And all the congregation of them that were come again out of the captivity made booths, and sat under the booths.[a part of the feast ceremonies] for since the days of Joshua [sic] the son of Nun unto that day had not the children of Israel done so: " This also fits the pattern. Joshua represents Christ leading mankind to conquer their enemies in the kingdom. That puts the observance of the feast in Joshua’s day in a kingdom setting.

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At this point there was a Scriptural index for the issue

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We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good’ " We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 6, June 1981

The Little Horn

Daniel 12 refers to three periods of time: 1260, 1290, and 1335 days. These prophetic days are generally understood to represent years, which began to count "from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up: " (#Da 12:11)

The date when Papacy was "set up" with her doctrine of the mass, which sets aside the value of Jesus’ once-for-all ransom sacrifice, represented by the daily sacrifice, has been taken to be 539 AD. For then Papacy acquired a new dimension of civil authority, the result of a power vacuum caused by the defeat of the Ostrogothic kingdom who had previously ruled Italy.

Our purpose here is:

1. To review the 3rd Volume account of this date:

2. Identify the 3 horns of Daniel and discuss why they required to be plucked up.

3. To establish the 539 date from history.

4. To reflect on the significance of that date:

In this way we hope to reconfirm our faith in time prophecies.

1 The prophecies that mark the rise of Papacy to its position I of control appear in Daniel chapter 7. Papacy is represented as a little horn which grew upon the Roman beast and assumed dominance among the other horns or powers.

"I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots.... in this horn were eyes like the eyes of man, and a mouth speaking great things ... he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time: " (31/2 times, or 1260 days) (#Da 7:8, 24, 25)

Bro. Russell explains the date of Papacy’s power this way:

"Since the close of the times of Papal power are not only thus clearly fixed, as occurring during the French Revolution, but also by the events of #Da 11:40-44, which mark the very year 1799, we can readily measure backward 1260 years to note whether Papal power had its beginning there: If we find that it had, we have our evidence as clear and strong as faith could ask. Let us thus verify. Measuring back 1260 years from 1799 would bring US to AD 539, where we shall show the Papal power began: " (C68,69)

The setting for the times which led to Papacy’s "setting up" in temporal power is discussed in Volume 3, page 70:

"The spirit of rivalry was abroad, and other bishops in other large cities claimed supremacy also, some upon one and some upon another ground. It was not until AD 533 that the bishop of Rome was thus recognized by the emperor, Justinian 1. This was in connection with a warm religious discussion in which the emperor took sides with the bishop of Rome, recognizing the Virgin Mary’s worthiness of adoration, and disputing with the Eutychians and Nestorians re-garding distinctions and blendings of natures in our Lord Jesus. The emperor feared that the discussion might divide the church, and thus divide the empire which he was desirous of more firmly uniting; for even at that early day the nominal church and the empire were one and the same ‘Christendom.’ And desiring to have some authority as a standard to settle the dispute, and to tell the people what to believe and what to disbelieve, and finding the bishop of Rome already the most popular of the claimants to primacy (popedome or headship), as well as the one most ‘orthodox’ the one most nearly in harmony with the emperor’s views on the questions-Justinian, by documents, not only condemned the doctrines of the Eutychians and Nestorians, but, address-ing the bishop of Rome as the Head of all the holy churches, and of all the holy priests of God, thus acknowledged him, and desired to assist the pope in putting down the heresy and in establishing the unity of the church: "

In the Volume 3 treatment there follows a letter from Emperor Justinian to Pope John, dated 533, in which Justinian maneuvers to exalt john’s power and to unify the kingdom under his doctrine: Then follows john’s reply of 534 to show he took the bait, and Justinian’s letter to the Patriarch of Constantinople with instructions to cooperate: But this was only paper work. As Bro. Russell says (C76):

"Justinian was far from Rome, with his capital at Constantinople: Rome, and Italy in general, was under the sway of another kingdom-the Ostrogoths-who did not recognize the bishop of Rome as supreme pontiff; for they were mainly Arians in faith. Papacy, therefore, was exalted and advantaged in name only, by the emperor’s recognition, until the fall of the Ostrogothic Monarchy, when its exaltation became an actual fact. Indeed, as if by a preconcerted arrange-ment, the emperor at once (AD 534) sent Belisarius and an army into Italy, and in six years after the pope’s recognition by the emperor, the Ostrogothic power was vanquished, and their king Vitiges and the flower of his army were taken with other trophies to Justinian’s feet. This was in AD 539, which is therefore the point of time from which we should reckon the ‘Desolating Abomination set up.’ Papacy there had it small beginning. There the little, peculiar ‘horn noted in Daniel’s prophecy, just began to push itself up, upon the Roman beast ..."

The Prophet had said that three horns would be plucked up, or rooted out, to make room or prepare the way for this peculiar power or ‘horn.’ And so we find it: Constantine built Constantinople, and removed his capital thither; this, though favorable to Papacy’s development in the seat of the Caesars, was unfavorable to the empire; and soon it was found expedient to divide the empire, and Italy was thenceforth known as the Western Empire, whose seat or capital was at Ravenna. This was one of the ‘horns’.it fell, AD 476, at the hands of the Heruli, another of the horns, which established itself on its ruins. Next came the Ostrogothic kingdom, another ‘horn,’ overthrowing the Heruli and establishing itself as ruler of Italy, AD 489. And, as we have just seen, it was during the power of this ‘horn’ (the third to be rooted out to make way for the papal horn) that Justinian acknowledged the papal supremacy; and it was by his orders, and by his general and his army, that it was plucked up..

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2 For more history on the 3 horns, and why they required removing for Papacy to flourish, we return to the time of Constantine: Constantine was the Roman emperor who claimed the Christian faith and made Christianity the nominal religion of the empire: It was he who convened the Nicene council in 325, where 318 bishops disputed over the nature of Jesus and the identity of God. Arius defended our faith in the humanity of Jesus as the Son of God. He was defeated in these debates and banished from the empire: In later years his followers at times had more or less influence, but the trinitarians finally prospered in the young Catholic church.

The empire was sprawling and hard to control. So in 330, Constantine established two capitals, one in Rome and another in Constantinople, each with an emperor and senate, armies and courts. Each was to honor the ruling of the other capital, and so broaden the base of control over an immense kingdom. The region of Constantinople was called the Eastern Empire, and Italy with Rome its head was the Western Empire: The western empire became weakened by affluence, indulgence, political graft, and carelessness. The emperors were weak and often the subject of assassination. Italy was overrun by the Visigoths (western goths) and their king Alaric in 410.

Henceforth Rome was always accommodating or conceding to Germanic tribes. Though often enlisted in the service of the empire, they had become accustomed to set up and depose emperors to suit their own special interests.

So it was until Romulus Augustulus, the last of the Roman emperors. Finally in 476 Prince Odoacer of the Germanic Heruli, the most powerful of the rival German generals ir, Italy, banished the last of the Western emperors ar I ruled in his stead. The year 476 has commonly been taken as the date of the "fall" of the Western Empire and the beginning of the Middle Ages. Goodriche’s Encyclopedia says: "The revolution of 476, which put an end of the Roman empire in the west, forms one of the most strongly marked epochs in the history of the world: "

Previous governments had succeeded one another in the Roman empire- first the Republic ruled by the Caesars as monarchs, then a Democratic form ruled by the Senate, then the Western Empire formed by Constantine: But this did not evolve into the next. It was "plucked up"-overthrown. But the Heruli Prince had a problem. How was he going to calm the wrath of Zeno, the emperor of the East in Constantinople, and placate the Roman population in the West?

He sent the imperial insignia to Zeno, declaring his subordination, with the modest request to rule the Italian diocese under the title of Patrician; while locally he reconvened the Senate and commanded respect of the imperial laws. So to the populace, they noticed little outward difference-except for 2 things: there was now a military might, and the Heruli were Arians-while granting the Catholic church liberty, they strictly limited its political influence:

While formally acknowledging Constantinople, Odoacer actually ignored the Eastern Emperor and his independence grew stronger.

While this was happening, a young Ostrogothic (eastern goth) prince was being trained in the arts of war and government in Constantinople: His name was Theoderic. In 475 the Ostrogoths proclaimed him their king. Zeno, seeing this menace in his eastern domain, and Odoacer’s independence in the West, suggested Theoderic go west and invade Heruli-held Italy.

He entered Italy in 489 (C77), and soon struck a treaty with Odoacer for joint rulership. But in 493, Theoderic invited Odoacer and his son to dine with him at Ravenna. He fed them generously, then slew them both with his own hand for sole rulership of Rome: The 2nd horn had been plucked up.

Theoderic had been selected for the task because, though an Arian, he was more moderate, was well schooled in allegiance to eastern Byzantium and guaranteed greater liberty to the Trinitarian Catholics. Though he appointed some Arian bishops, he protected the Orthodox church and property and worship. One of his ministers penned this memorable policy of religious freedom. "We cannot command religion, for no one can be forced to believe against his will: "

But of course the "man of sin:" "antichrist," did not want toleration for all, he wanted complete power and authority. We think this time of struggle of the false church with civil Rome is the war in #Re 12:7-8, and that it occurred in the years preceding 539, before the woman, the true church, fled into the wilderness for 1260 years. (#Re 12:6, 14) Antichrist had already assumed the name, Michael. Indeed the mystery of iniquity had already conceived in Paul’s day ... and was brought forth in Constantine’s day. (#Re 12:5)

This Ostrogothic horn continued till Theoderic died in 526. He left the throne to his Grandson, Atalaric, for he had no son. His daughter, Amalasuntha, served as guardian of the throne till Atalaric would come of age: But her son became sick and died 8 years later. She invited her cousin Theodatus to share the throne: But he didn’t want to share the throne, and had her killed.

The year after Theoderic’s death, one of the greatest emperors of the East, Justinian, had come to the throne at Constantinople: He undertook to regain for the empire the provinces of Africa and Italy, and his general Belisarius overcame the Vandal Kingdom in North Africa in 534.

It was admidst these unsettled situations that Justinian determined to uproot this Gothic horn, reoccupy Italy with Roman soldiers and align the military power behind the church as the head of the empire:

In the years 533-534 the exchange of letters quoted in Volume 3 occurred between Justinian and Pope John. Upon learning of Theodatus’ usurpation of the Western throne (for Justinian had had a league with Amalasuntha), he called on his general Belisarius to put down the Goths. Belisarius entered Sicily immediately in 535, marking the first year of the Gothic wars.

3 Establishing the accuracy of 539 as the date of the subjuga3tion of the Ostrogothic horn, and hence the setting up of the antichrist, depends on knowing that 535 was the first year of these wars, and knowing the events of the next five years.

Fortunately there was an historian named Procopius who was an advisor to Belisarius and traveled with him. He is very careful in noting the events of each year of the war. However our AD dating had not come into common use yet. So he gives four time points to fix the lst and 2nd years of the war. * Year one was Justinian’s 9th year of reign, thus 535. 9 Year two, when Belisarius captured Naples and Rome, is said to be the 3rd year of Theodatus. He is known to have come to the throne in 534; therefore his third year, year two of the Gothic war, was 536.

This is said to be 60 years after the Heruli victory of Odoacer, known to be in 476 (all history agrees), and 476 + 60 = 536. Here are 3 lines of evidence that concur with other histories that fix the dates of Odoacer, Justinian and Theodatus. The testimony confirms 535 as the first year of the Gothic War and 536 as the 2nd. But there is a 4th statement by Procopius that cannot be harmonized with the other 3 statements. o He says "Rome became subject to the Romans again after 60 years, on the 9th day of the last month, which is called ‘December’ by the Romans in the llth year of the reign of the Emperor Justinian: "

The 2 expressions are not in agreement, for 60 years after Odoacer was the 10th year of Justinian, not the llth. The only explanation is that either Procopius made an error or there is a transcript error of the Greek text. This error has caused some historians to date the war from 536 and 5 years later the fall of Ravenna in 540. Gibbon in Decline and Fall footnotes this discrepancy and weights the evidence for the war beginning in 535. He is correct.

Let’s briefly cover the events just preceding the Gothic Wars. Justinian wished to reunify the Roman Empire: Ostrogothic powers held the throne: He wrote to Pope John 11, stating his intention to subjugate the Western Empire into the hands of the Papacy. Theodatus was invited to share the Gothic throne in 534 upon young Atalaric’s death, but this sharing with Amalasuntha did not last more than a year. "Theodatus, upon receiving the supreme power, began to act in all things contrary to the hopes she had entertained and to the promises he had made: " (Procopius, Vol. 3 of H. B. Dewing’s translation, pg. 37) During his 2nd year he slew her supporters, imprisoned, exhiled and finally killed her. Procopius continues: "Justinian, upon learning what had befallen Amalasuntha, immediately entered upon the war, being the 9th year of his reign: "

From here Procopius recounts the events of each year of the war to recover Italy for Justinian. He concludes each account with the words: "And the winter drew to a close, and the Ist (2nd, etc.) year ended in this war, the history which Procopius has written: " So knowing the date 535 as the lst year of the Gothic war (even if other dating methods are obscure) we can be sure what year it was that any event during the war happenedespecially the fall of the last Ostrogothic king-the 3rd horn on the beast of Daniel’s vision.

Year 1, 535 Theodatus had Amalasuntha killed Theodatus appointed Agapetus Pope: He was sent to Constantinople to deter Justinian in the Western Campaign ... to no avail. He died after I 1 months and 3 weeks in office: In this lst year of the war Belisarius conquered Salones and Sicily.

Year 2, 536 Silverius was appointed Pope in the place of Agapetus by Theodatus in June: The Goths replaced inept Theodatus with Vittigis, a military leader (in Theodatus ‘3rd year) Early in the year Belisarius moved into Italy, captured Naples through an aqueduct, and laid seige against Rome March lst. But with delays in wages for his army and hungry soldiers, it was not till December 9 that they entered Rome: Thus ended the 2nd year of the war. One of the lst executive act of Belisarius was to exile the Gothic-loyal Pope Sylverius and install Vigilius as more to his liking. Though Sylverius appealed to Justinian, he died late in the 3rd year of the war, 537.

Year 3, 537 Vittigis’forces tried to retake Rome: But while Belisarius held the city, his forces advanced on other Gothic-held cities. So Vittigis broke off the seige to fortify Ravenna, his capital, while Arminum, a city just to the south, was under seige by the Roman army.

Year 4, 538 Arminium fell to the Romans and Vittigis vainly tried to recover it. As city after city fell to Belisarius, and Vittigis saw the battle coming closer to the gates of Ravenna, he devised a clever scheme: Vittigis sent envoys with a letter to Chosroes, king of the Medes, offering him huge sums of money and alliances if he would break a treaty that he and the Persians had with Constantinople, to beseige Justinian in the east. It was intended as a distraction, knowing Justinian would recall Belisarius and the forces in Italy to defend his own frontiers.

The plan had its effect. "When the emperor ... heard that Chosroes and the Persians were planning to this end, he decided to bring the war in the west to an end, as quickly as possible, and to recall Belisarius in order that he might take the field against the Persians: " (Procopius, pg. 63) He sent word for Belisarius to "draw up the treaty with the Goths in such form that the interests of both sides would be furthered: " This was as the winter of 538, the 4th year of the war, drew to a close: But God had his own timetable, and would not allow the last little "horn" to fall a year too early or too late: Notice brethren, had this order been obeyed, the object of subduing the Western empire under Papacy would have been delayed for some years. But Belisarius had fought too long and hard to leave with a shared rule with a Gothic power still in control.

Year 5, 539 The news reached Belisarius of Justinian’s order. He at first ignored it. From here on there were a number of events that Belisarius regarded as providential and took as signs to continue his pursuit. One of these was that the Goths had assembled a fleet of ships on the River Po with food and supplies for Ravenna. However the river dropped so drastically that the ships could not pass and were taken by Belisarius. The river not long afterward returned to proper volume and became navigable: As far as we know from tradition, this had never happened to the river before:

Belisarius now set seige directly to Ravenna. But the city was heavily defended. This was an advantageous time for another German tribe, the Franks. For a share in the rule of Italy, they offered to join forces with the Goths against the Romans. But about this time envoys from Justinian arrived to off er the terms of peace to Vittigis for a joint rule with Rome: A decisive victory was about to be snatched from the hands of Belisarius, either by a 3rd party or by his own emperor.

Vittigis favored a peace treaty with the Romans, but became suspicious when Belisarius would not ratify it with his own signature: The Roman troops were complaining bitterly against Belisarius. They were weary of the war and wanted him to break it off. Accordingly Belisarius had his commanders sign a document stating they felt unable to do the enemy any further harm and they were unable to achieve superiority over their opponents. This was to avert any regrets afterward for missing out on the spoils of war.

Now the Goths were hard pressed with famine and were ready even to declare Belisarius himself as emperor of the West. Belisarius was unwilling to usurp power against the will of the emperor Justinian and had vowed never in his lifetime to organize a revolution. But he perceived an advantage over the Goths to let it appear he had gladly received this proposal. He received envoys from Vittigis and pledged protection of the Gothic forces and to general terms of a treaty. But concerning his sharing kingship he said he would swear to no one else but to Vittigis himself.

With these assurances, the Gothic envoys conducted Belisarius and his army through the open gates of Ravenna with the supplies of food they had captured. But Belisarius had been intentionally vague to the envoys, and when conducted to the palace, he took Vittigis prisoner and quickly subdued his palace guards. The palace treasure was seized and whatever private property was to be had. Soon all Gothic resistance in Italy crumbled. Procopius writes:

"While I watched the entry of the Roman army into Ravenna at that time, an idea came to me, to the effect that it is not at all by the wisdom of men or by any other sort of excellence on their part that events are brought to fulfillment, but that there is some divine power which is ever warping their purposes and shifting them in such a way that there will be nothing to hinder that which is being brought to pass ... and Belisarius took his way to Byzantium; and the winter drew to its close and the 5th year ended in this war, the history of which Procopius has written: " (pp. 133-147) That 5th year was 539.

So the 3rd "horn" was plucked up. As Belisarius returned with the spoils of war in 540, it was with the implicit understanding that the Pope in Rome was the chief authority and that the Roman army would be there to defend him. Though civil heads were subsequently appointed in the West, they were ultimately subject to the church head.

It was a small beginning for the "Little Horn," but in the years to follow it would "grow" and speak great words and subdue other nations.

4 Why should such an obscure event in history mark the be4ginning of Daniel’s vision of 3 prophetic dates? Constantine’s conversion to Christianity in 312 would to some seem more likely. But he was not the church. He was a civil emperor who only was strongly influenced by the church and influenced it.

Some would consider Pepin’s donation of the Papal states in 756 or the coronation of Charlemagne in 800 as more significant. But the Papacy had already been commanding civil affairs before it owned lands and crowned kings.

So we see it was here in 539 when the last of the 3 "horns" were plucked up to make way for the Papal horn that the delicate balance of civil power was redefined to reside in the church and its head, the Pope:

-Contributed

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good ‘ " We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 7, July 1981

Structure of the Jewish Calendar

Correspondence

Pentecost and the Decalogue

Chronology of the Development of the Doctrine of the Mass

Structure of the Jewish Calendar

The Jewish calendar was ingeniously constructed to regulate all the secular affairs of the people, as well as to mark the proper time for observing the recurring religious feasts and holy days. It is established on both a lunar and solar basis, meaning that both the moon and sun affect its structure, as we shall shortly observe:

Genesis specifically states that the heavenly bodies were divinely ordained to carry out a time-keeping function: days and years to be measured by the sun, months by the moon, and cycles by the stars (#Ge 1:14). In sharp contrast to other ancient calendars, the Jewish week ran consecutively in a seven day cycle completely independent of the lunar or solar cycles. Thus it was patterned on the Creation account of seven days’ duration and permitted a multiplication of cycles of seven for various religious convocations and festivals.

First, let us note how the moon’s motion is used as the basis of the Jewish month. The moon, earth’s sole satellite, revolves about it in just 29 days, 12 hours, 44 minutes, and 31/3seconds on the average, or about 29:53 days. To closely approximate this, and to keep the months of the Jewish calendar a whole number of days, the Jewish months were made to alternate between 29 and 30 days. This becomes the unvarying rule, with every Jewish month being either 29 or 30 days in length. But only in what is termed a "normal ordinary" year do these days alternate perfectly with each other throughout the course of the year ie: -30, 29, 30, 29, 30, 29, etc.

The names of the Jewish months and their order are shown in the following table, entitled "Synchronized Jewish Calendar: " The names were originally borrowed by the ancient Israelites from their Canaanite or Phoenician neighbors. That the names had seasonal connotations is easily shown from the four that survived in the Biblical records. Abib, corresponding to Nissan, means "month of the ripening ears: ‘Ziv, (lyar) means "month of flowers," Ethanim, (Tishri) means "month of perennial streams:’ and Bul, (Heshwan) means "rain or showers: " We recall from the account in #Ex 12:2 that it was Jehovah God who required Moses to begin the sacred Jewish year with the month Abib (early in the spring), commencing with the institution of the Passover. This practice would have helped to set the Israelites apart from the heathen nations round about.

Synchronized Jewish Calendar

Sacred Civic

Order Order Names of Months Farming Season

7 1 TISHRI (Sep-Oct) Early rains, plowing

8 2 HESHWAN (Oct-Nov) Wheat & barley sowing

9 3 KISLEV (Nov-Dec) Winter season-

10 4 TEBET (Dec-Jan) rainy period

11 5 SHEBAT (Jan-Feb) Trees blooming

12 6 ADAR (Feb-Mar) Almond blooming

V-ADAR (intercalary month used only in leap years)

1 7 NISSAN (Mar-Apr) Barley harvest

2 8 IYAR (Apr-May) Barley harvest

3 9 SIVAN (May-Jun) Wheat harvest

4 10 TAMUZ (Jun-Jul)

5 11 AB (Jul-Aug) Grape, fig & olive ripen

6 12 ELUL (Aug-Sep) Vintage

Next we should note how the apparent motion of the sun is used as the basis of the Jewish year (as distinguished from the Jewish month).

The expression "solar year" refers to the time required for the planet earth to make one complete orbit about the sun in its never-ending celestial journey. This has been determined to be 365 days, 5 hours, 48 minutes, and 46 seconds, or about 365:24 days.

To maintain a fixed relationship between the Jewish holidays and the seasons of the year, it was necessary to adopt the solar year as the basis for the Jewish year (and again we emphasize the word "year"). A "normal ordinary" Jewish year consists of 12 months alternating between 29 and 30 days, as we have’ stated. This aggregates 354 days as a near approximation of 12 lunar months, or a "lunar year," the length of which is actually about 354:37 days.

But 12 lunar months are less than the solar year by 10 days, 21 hours, 0 minutes, and 6 seconds, which, if carried over from year to year, would cause each Jewish year to begin almost 11 days earlier in the solar year than its predecessor. Under this arrangement, Passover, for example, which is fixed as a spring holiday, would recede first into winter, then into autumn, and so on. To adjust for these differences and to prevent a wandering of the special holidays which were meant to be fixed according to the season, a thirteenth month was added to certain Jewish years, called leap years. Thus the addition of the thirteenth month, called "V-Adar" or an intercalary month, assists in keeping the Jewish year in closer accord with the solar years.

Basic to the structure of the Jewish calendar is a nineteen year cycle consisting of twelve "Ordinary" (12 month) years and seven "Leap" (13 month) years. Leap years occur in the 3rd, 6th, 8th, llth, 14th, 17th, and 19th years of the 19-year cycle: The 13th month, named "V-Adar," has 29 days and is interposed between Adar and Nissan. Also, the month of Adar is increased from 29 to 30 days in every leap year. By these and other adjustments, the accumulated time of the Jewish "19-year cycle" is almost exactly equivalent to a corresponding number of solar years and thus maintains a fixed relationship between them. (The difference is only about two hours in any given 19-year cycle: )

Overall there are six basic types of years in the Jewish calendar. Each of the "ordinary" and "leap" years previously described is further divided into "deficient: "‘normal," or "full," because some years are decreased by one day and others are increased by a day. The six types of the Jewish year are enumerated in the following - table: They-are described as "deficient ordinary," "normal ordinary:’ "deficient leap," "full leap:" and so on.

Six Types of the Jewish Year

Ordinary Years Leap Years

Deficient 353 days 383 days

Normal 354 384

Full 355 385

There is a fixed relationship between the Jewish and Gregorian (general or common) Calendar. By definition, Jewish Year I was designated as having begun in the autumn of the year 3761 BC. This is taken to represent both the date of Creation and the starting point for reckoning all events according to the Jewish Calendar.

Thus the Jewish year is always numerically greater than its corresponding General year by the number 3,761. However, since the Jewish (civic) year begins in the autumn with Tishri 1, every Jewish year laps portions of two General years (and conversely every General year laps portions of two Jewish years). This is shown in the diagram following, and serves to complicate somewhat the conversions from one system to another. But the rules for conversion are readily available: The following equivalencies serve to illustrate conversions from Jewish to General (Gregorian) years:

Nissan 15 in Jewish year 5741 falls in 1981 AD

Nissan 15 in Jewish year 6000 falls in 2240 AD

See Image 00008

References

Tenney, Merrill C. (ed.). ‘The Zondervan Pictorial Bible Dictionary. Grand Rapids, Mich. Zondervan Publishing House, 1963.

Zinberg, George: Jewish Calendar Mystery Dispelled. New York: Vantage Press, 1963.

- Contributed

Correspondence

A correspondent submits the following to clarify that Pentecost is the 50th day from Nisan 16th, which is the 50th day after Nisan 15th, lest any brethren have misunderstood. So far as we know, all authorities agree with the correspondent’s conclusion.

"Abib or Nisan ... Day 15 - "The solemnity of the Passover ... Sivan ... Day 6-Pentecost, the fiftieth day after the Passover: (McClintock & Strong, Calendar, pg. 21, italics ours)

See Image 00009

To this date (Sivan 6th) for Pentecost agrees Temple Dictionary pg. 584, Davis Dictionary pg. 872, Harper pg. 760, and all Jewish calendars.

#Le 23:15, 16 - "From the morrow after the [Passover] sabbath, from the day that ye brought the sheaf of the wave offering ... shall ye number 50 days: "

#De 16:9 - "Begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn [barley] .. :"-which was Nisan 16th. (#Le 23:10, 11)

Pentecost and the Decalogue

"Though the canonical Scriptures speak of Pentecost as simply a harvest festival, yet the non-canonical documents show, beyond the shadow of a doubt, that the Jews, at least as early as the days of Christ, connected with it, and commemorated on the 6th of Sivan [Pentecost], the third month, the giving of the Decalogue [the ten commandments]. "The Talmud declares that ‘the rabbins propounded that the Decalogue was given to Israel on the 6th of Sivan. . .’This is the unanimous voice of Jewish tradition: " (McClintock & Strong, "Pentecost:’ pg. 928)

This is of interest, for it provides a parallel between natural and spiritual Israel. As natural Israel was formally inducted into the Law on Pentecost, so spiritual Israel was formally inducted into the covenant of sacrifice on Pentecost. But was the Decalogue really given on Sivan 6th, as Jewish tradition asserts? It is consistent with the scriptural record of #Ex 19 if we understand verse 1 to refer to Sivan 1. "In the third month [Sivan], when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai: " (Italics ours) "The same day" as what? The same day they left Egypt, or the same day Sivan began? We think the latter. With this thought, a probable (though not provable) sequence, consistent with verses 1-11, is:

Sivan 1.Israel camped at Sinai.

Sivan 2.Moses went up into the mount, and received a message for Israel.

Sivan 3.He received the answer of the people, "All that the Lord hath spoken we will do: "

Sivan 4.Moses reascended the mount, and "returned the words of the people unto the Lord: "

God then told Moses to "Go unto the people, and sanctify them to day and to morrow ... for the third day [Sivan 6th] the LORD will come down in the sight of all the people upon mount Sinai. ."

The passage shows that the Decalogue was given on that "third day: " This arrangement of days and events is also supported by Jewish tradition. (Mc&S, ‘Pentecost:’ pg. 928)

Chronology of the Development of the Doctrine of The Mass

Last issue’s article on the "Little Horn," dealt primarily with the time "the abomination that maketh desolate" (Papacy) was "set up" in civil control (#Da 12:11) This, by another contributor summarizes the development of the mass which caused "the daily sacrifice" (the ransom) to "be taken away" by declaring that Jesus’ sacrifice was regularly repeated in the mass, rather than once accomplished and all- sufficient. The prophetic days of Daniel were to begin when both things had happened. The development of the mass happened to occur first, as outlined here:

End of 2nd century. Irenaeus of Lyons.

"With Irenaeus of Lyons (d. 202) there comes a turning point, inasmuch as he, with conscious clearness, first puts forward ‘bread and wine’ as objective gift offerings, but at the same time maintains that these elements become the ‘body and blood’ of the Word through consecration; and thus by simply combining these two thoughts we have the Catholic Mass of today’ " (New Catholic Encyclopedia, "Sacrifice of the Mass," Vol. 10, P. 11)

4th Century. Nicene and post-Nicene fathers.

"The doctrine of the sacrifice of the mass is much further developed in the Nicene and post-Nicene fathers, though amidst many obscurities and rhetorical extravagances, and with much wavering between symbolical and grossly realistic conceptions. . : " (History of the Christian Church, Philip Schaff, p. 506.)

"As regards the sacrificial aspect of the holy action, the most important development [in the 4th century] consists in the advance made in the transformation of the idea of sacrifice, for which the way had been already prepared in the third century. The offering of the elements, the memorial celebration of the sacrifice of Christ ... was changed into an offering of the body, a propitiatory memorial sacrifice ... Thus, owing to the influence of the heathen mysteries ... the idea crept in that the body and blood of Christ were constantly offered to God afresh in order to propitiate Him ... [Men] conceived of the Supper as a real renewal of the Sacrifice of Christ and of His saving death: " (History ofdogma, Adolph Hamack, Vol. 4, p. 287.)

"The conception of the Eucharist as a sacrifice received considerable development during the period under discussion [3rd and 4th centuries] ... The fullest statement of the sacrificial idea is found in Cyril of Jerusalem (about 348 AD). While repeating the language of the earlier period, and speaking of ‘the spiritual sacrifice: ‘the bloodless service,’ he definitely calls it ‘the holy and most awful sacrifice: ‘the sacrifice of propitiation: over which God is entreated for the common peace of the churches. It is Christ sacrificed for sins who is offered, while the loving God is propitiated on behalf of the living and the dead. .: " (Encyclopedia ofreligion andethics, James Hastings, editor, Vol. 5, "Eucharist," pp. 551, 552.) 5th century.

"The transformation of the idea of sacrifice, according to which the conception of the offering of the gifts and the memorial of the Passion passes into an offering of the body and blood as a propitiatory memorial sacrifice [received further accentuation in this period] ... The practice of offering the Eucharist specially for the departed, which appears first in Teilullian and Cyprian, led gradually to the idea that each offering constituted a distinct sacrifice for sin. The transition was made slowly and almost imperceptibly. In popular religion the propitiatory conception doubtless received a considerable impetus from the influx of pagan ideas into the Church ‘ " (Encyclopedia of religion and Ethics, James Hastings, editor, Vol. 5, ‘Eucharist:’ pp. 553, 555.)

"From the beginning of the fifth century, conceptions of the Eucharist were very decidedly influenced by ... Christological differences. If the conception of the Eucharist was connected with that of the Incarnation, then it could not be a matter of indifference to the former, whether in the latter the two natures were held to be fused in one or to remain separate: , Monophysites and Orthodox, however, had always been and remained of one mind regarding the Lord’s Supper. Cyril argued over and over again from the Lord’s Supper in support of the Incarnation and vice versa, and it was strictly due to him that the Church learned the connection between the two and never lost it ... Nay, the incorruptibility of the Eucharistic body was now accepted without question ... The strict Monophysites ... could bring the eucharistic and the earthly body quite closely together, because they also held the earthly body to be imperishable: " (History of Dogma, Adolph Hamack, Vol. 4, pp. 299-300.)

6th century.

"Here we have above all and first to name Eutychius, Patriarch of Constantinople in the time of Justinian. He [contended] that the ascended body abides complete (in substance) and undivided in itself (in heaven), and yet is received completely by each communicant in the portion of bread dispensed to him. Eutychius teaches a real multiplication of one and the same body of Christ in its antitypes - for as such he still describes the consecrated elements ... John of Damascus settled this question also ... He was the first to perfect the conception of the identity of the eucharistic and the real body of Christ . . . ‘The body is truly made one with the deity, the body which came from the holy virgin, not that the body which was assumed comes down from heaven, but the very bread and wine are transformed into the body and blood of God ... The bread and wine are not types of the body and blood of Christ; not so, but the very body of the Lord deified." (History of Dogma, Adolph Harnack, Vol. 4, pp. 301-302.)

"The transition from the Eucharistic to the propitiatory view of the Eucharist is reflected in the Western Sacramentaries, when compared with the earlier prayers (e: g. the DE SACRAMENTIS). Thus in the Leonine Sacramentary (6th century), side by side with the older language, which speaks of ‘the sacrifice of praise,’ we find ‘sacrifice of propitiation and praise: "‘ (Encyclopedia ofreligion and Ethics, James Hastings, editor, Vol. 5, "Eucharist," p. 555.)

"The doctrine of the sacrifice -of the mass ... in all points ... is brought to its settlement by Gregory the Great at the close of the sixth century. These points are the following:"

1. The eucharistic sacrifice is the most solemn mystery of the church, and fills the faithful with a holy awe ...

2. It is not a new sacrifice added to that of the cross, but a daily, unbloody repetition and perpetual application of that one only sacrifice ...

3. The subject of the sacrifice is the body of Jesus Christ, which is as truly present on the altar of the church, as it once was on the altar of the cross, and which now offers itself to God through his priest ...

4. "The offering of the sacrifice is the exclusive prerogative of the Christian priest:" (History of the Christian Church, Philip Schaff, Vol. 3, pp. 506-509.)

(From this contributor we have similar summaries of Papal Growth in Temporal Power, Papal Decline in Temporal Power, Highlights of the Millerite Movement, and Early Bible Student Movement-these will appear in future issue’-and the following reflections.)

The most crucial part of the prophecies of Daniel in the 12th chapter is in recognizing that the expression of verse 7, "time, times, and a half," is the exact equivalent of the 1260 days (or years) of #Re 12:6, as well as the "time, times, and half a time" and "42 months" of #Re 12:14 and #Re 13:5. When all of these expressions are recognized as being identical, and the year for a day principle applied, it indicates that a wicked ecclesiastical and political system is being identified with a period of 1260 years.

There is only one such wicked system that fits such a time setting, and it then becomes a relatively simple matter to obtain the correct starting and ending points. In the case of Papacy, the crisis year of 1799 is well marked in history, for at that point a blow was suffered which was of such proportion as to be recognized by all. Note some of these commentaries, including Catholic sources:

"[Pope] Pius VI was an ... unfortunate pope and at his death [1799] the papacy was at its lowest ebb for many centuries past: " (The Popes, edited by Eric John, p. 406)

"This moment [1799] marked the nadir [lowest point] of papal fortunes in modern times. .. . [Pius VI’s] death while a prisoner [1799] marked a low point in papal fortunes not plumbed for centuries and gave rise to a prophecy that the apostolic succession had come to a close with the demise of ‘Pius the Last’ "‘ (New Catholic Encyclopedia, Vol. II, pp. 398-400, and Vol. 10, "Papacy from 1789 to 1815:")

"The papacy reached a low point in power and influence during the French Revolution and the Napoleonic period, from which it gradually recovered.. : " (Collier’s Encyclopedia, 1957 edition, Vol. 18, p. 409)

With 1799 so clearly marked as the ending point of the 1260 year period of Papal dominion, the starting point is calculated to be the year 539 AD. But this is the starting point not alone for the 1260 year prophecy, but for the others as well, that is, the 1290 days and the 1335 days. This is not too clear from Daniel the 12th chapter, but it is interesting that the great majority of Bible expositors familiar with these prophecies, especially in the 18th and 19th centuries of awakened interest in Bible study, held that all three time prophecies of #Da 12 did indeed have the same starting point. And literally scores of them came within a few years of making the correct application. Thus, and this is thrilling to my faith, what we believe is not simply the result of the interpretation of one individual, but represents the concerted and united teaching of a host of sincere, earnest students of the prophecies, handed on down to us through the ministry of that wise and faithful servant. All of this, of course, is fundamental to an appreciation of how the 1874 date was arrived at for the invisible return of our Lord and the start of the Harvest period. The 1335 year prophecy, extending from the same starting point of 539 AD, brings us to the year 1874.

Hence the importance to us of the basis for establishing the key points of 1799, and 539 AD, without which we could not arrive at the 1874 date for the 1335 year prophecy of #Da 12. ... The very fact that such a wonderful time of blessing did occur and a fresh flood of light upon the Scriptures and revealment of the divine plan given, in itself gives evidence of the correctness of the dates, both of 1874 and that which led up to it.

- Contributed

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good: " We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 8, August 1981

Spoil

Burnt

Cross or Torture Stake?

Chronology of Growth in Papal Power

Spoil

A study on the word "spoil" as used in #Mt 12:29.

In this verse, our Lord gives us considerable information in regard to

the sequence of events, here at the end of the Age: Being so brief, it is necessary that we carefully consider the meaning of each word, in order to get the correct meaning. In this verse, the word "spoil" needs careful attention, since its meaning is often misunderstood. Unfortunately Bro. Russell, in some cases, uses the word in a sense somewhat different from the Scriptural usage:

#Mt 12:29: "Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house: "

Strong’s Concordance: Spoil, Diarpazo: to seize asunder; plunder.

Young’s Concordance: Spoil: to snatch away thoroughly.

In checking other translations, we found none that used the word "spoil," but instead such words as ransack, plunder, loot and steal. We will quote two:

Weymouth: "Again, how can anyone enter the house of a strong man and carry off his goods, unless first of all he masters and secures the strong man? Then will he ransack his house: "

Interlinear Greek-English NT: "Or how can anyone to enter into the house of the strong man and the vessels of his to seize, if not first he binds the strong man and then the house of him he will plunder: "

The word "spoil" appears about 118 times in the Bible: In 14 cases in the Old Testament it is translated from a Hebrew word meaning to injure or destroy. In the other places, it is translated from an original word meaning to take after a victory. That evidently is the meaning in #Mt 12:29.

A69 top: "Thus we are taught that Satan must first be bound, restrained and deposed before Christ’s reign of peace and righteousness can be established: "

R575 p I: "The strong prince of this world has obtained much spoil from mankind, leaving him destitute; but this great Deliverer shall not only bind the strong man, but then shall he spoil his house (#Mt 12:29), and during his reign he shall divide or distribute the spoil to mankind, until at its close they shall be very rich in glory, honor and dominion of earth as at first: "

These two quotations relate to our topic. The first gives a general picture: The second uses the word "spoil" exactly as it is used in the Scripture: Satan has been the god of this world, but our Lord is going to complete his binding, and then take over. The binding of Satan, which includes the breaking down or destroying of the present systems, will be completed by the time, or before, the Mediatorial, reign begins, then the spoiling, or taking over, can proceed.

The word "spoil" does not mean destroy; but in the reality the "spoiling" will follow closely after the destruction of this order of things and thus could be said to be closely associated. We are told in Vine’s Commentary that in some Greek texts the word translated "spoil" in the first instance in #Mt 12:29 is harpazo. The meaning of this word is essentially the same as diarpazo, though less intensive:

Two other words in this Scripture might be mentioned: "house" and "goods: " These seem to be good translations of the original, and need no elaboration. From the way these are used, we get the thought that although the Lord returned in 1874 and entered the strong man’s house, he did not immediately exercise dominion, or take full control of earth and the affairs on earth among mankind. He will first bind Satan by breaking down his influence, and then destroying the evil systems which were established under Satan’s influence: Then "the still small voice" will speak peace: Conditions on earth now indicate that Christ is not yet exercising full dominion, full control.

When he does, nothing will be allowed to hurt nor destroy.

Burnt?

Some question has arisen concerning #Le 9:24. What offering is it which was here consumed? Some have felt it to be (1) the daily evening offering; others feel it to be (2) the remains of the sacrifices earlier in #Le 9; yet others have thought it to be (3) one of the animals of verse 2. The answer seems to be hidden in the three Hebrew words translated "burnt" (among other translations). A full comprehension of these words will necessitate a complete investigation of these words in their various uses. This article will supply only the suggested conclusions of such a study.

Strong’s 6999 (See definition 6999) seems to mean in its usage "turning to fragrance by fire: " Hence it is usually translated "burn incense: " However, in chapters dealing with the tabernacle, it is not translated in that manner. The implication, however, is that its use in tabernacle chapters has something to do with a sacrifice done in order to create an acceptable "fragrance" before the Lord.

(See #Ex 30:7; #1Ki 9:25, #2Ch 26:16, #Jer 11:13, #Le 9:10, 13, 14, 17, 20, #Le 8:16, 20, 21, 28, #Le 16:25 for examples.)

Strong’s 8313 (See definition 8313) seems always to imply total destruction by fire or at least a thorough burning. (See #De 12:3, #Ex 12:10, 29:34, #2Ch 36:19, #Le 8:17, 32, 9:11, 16:28 for examples.)

Strong’s 5930 (See definition 5930) seems to mean "ascending" in the sense of smoke climbing in the air. This word is usually translated burnt offerings. (See #Ge 22:2, #Le 8:18, 9:2, 16:3 for examples.) This word does not seem to be used to imply a complete consuming, but rather seems to be used as a term to describe the offering. Hence, burnt offerings (offerings which have the main function of sending up smoke) are used to picture that the other offerings had ascended to God (ie: , they had proven acceptable).

All three of these words are usually translated into phrases instead of merely into single words. This, and their usage, can most easily be seen in The Englishman’s Hebrew and Chaldee Concordance of the Old Testament. (Numerically coded to Strong’s.)

Having summarized the usage of these words, their application in #Le 9 can better be seen. Strong’s 8313 (See definition 8313) is used only in verse 11. This seems to imply the purpose of totally consuming these parts as being useless.

Strong’s 5930 (See definition 5930) is always translated "burnt offering" (or "burnt sacrifice") in this chapter. It is found in verses 2, 3, 7, 12, 13, 14, 16, 17, 22 and 24. The term seems to be used descriptively as above explained.

Strong’s 6999 (See definition 6999) is a key word. It is used in verses 10, 13, 14, 17 and 20. It is important to remember its difference from Strong’s #8313 as found in verse 11. Strong’s 6999 (See definition 6999) does not seem to mean to destroy by fire: In each of the verses in which it is found it seems to imply burning NOT for the purpose of destruction, but for the purpose of a sweet savor ascending to God. The Socino translation (a Hebrew Rabbinical translation and commentary) translates this word in each of these verses with the phrase "made it smoke: "

CONCLUSION: It seems, due to these words, that the various sacrifices of the day were not totally consumed when burnt (as Strong’s 8313 (See definition 8313) would seem to have meant if it had been used). (This may be suggested in verse 17. Is this verse suggesting that the morning offering yet remained in part?) If the sacrifices remained in part, the 24th verse is explained. The miraculous "consuming" (Strong’s 398 [See definition 0398], to eat) devoured the remains of not only the burnt offering (possibly the evening sacrifice, seeing that the morning sacrifice is mentioned in verse 17), but also the fat. The mention of fat in addition to a burnt offering suggests the remains of more than one offering.

The antitype, of course, is lovely. The total end of all sacrifice will be heralded by the manifestation of the sons of God (#Ro 8:19). This is surely when the people will shout and fall on their faces.

- Contributed

Cross or Torture Stake?

Many have been plagued by the fruitless arguments of a well-known organization whose adherents make much of the question of what it was upon which Jesus was crucified (or "impaled").

One brother was accosted with the question at a fair booth: "Why do you have Jesus hanging on a pagan symbol?" His answer as classic: "Because it was pagans who killed him: " Perhaps the matter is not worth the space for consideration. Yet, if any feel it is, there is both historical Scriptural support that Jesus was slain on a two-piece cross.

Strong’s Concordance (as other lexicons) demonstrates that the Greek word is of no help in solving the question.

Archaeological findings of the period (see McClintock and Strong, Vol. 2, pp. 575-581) are strongly in favor of two piece crosses. One-piece crosses, when used, either had the victims tied to them, or the stake was run through the body. The descriptions of Jesus’ death obviously do not meet these conditions. The term "impale" (used in a modern translation) is most unfortunate, as the term suggests running the pole through the person’s body, not affixing the person to the stake:

The Scriptural evidence, as usual, is the strongest available evidence: It is clear from #Joh 20:25 that nails (plural) were used in Jesus’ hands. (Also note prophetic references to plural nails, #Ps 22:16, and to piercing of hands and feet, #Zec 12:10.) On a single upright the hands would have to be above the head and almost certainly upon each other fastened with a single nail. On a crosspiece, of course, plural nails are a necessity. Another evidence, a strong one, is suggested in #Mt 27:37 and #Joh 19:19, 20.

A sign, large enough to be written clearly in three languages, was placed OVER HIS HEAD. Had Jesus been hanging with his arms over his head on a single-piece stake, the sign could not have been over his head, but over his hands. This problem disappears with a two-piece cross.

- Contributed

Chronology of Papal Growth in Temporal Power

"Setting up of the abomination that maketh desolate" 4th-5th centuries. The church’s role in a collapsing Empire: "The Papacy was concerned with holding the Church together and protecting it from the invading barbarians. During the course of these invasions, both the popes and the bishops in the Roman Empire found themselves acquiring property and power by default as the Roman administration collapsed. This fusion of ecclesiastical and political functions in the bishops’ hands led to serious problems in the Middle Ages ... By the 5th century the pope was the largest landowner in Italy: " (Collier’s Encyclopedia, 1975 edition, "Papacy," Vol. 18, p. 400)

445 AD. The Roman bishop gains prestige: "[In] 445 AD [the Emperor] Valentinian III issued a law by which the Roman bishop was declared the supreme head of the Western Church. This law gave for its reasons-the primacy of Peter, the dignity of the city [of Rome], and the decree of a holy synod. Resistance to the authority of the Roman bishop was affirmed to be an offence against the Roman state: " (History, of the Christian Church, George P. Fisher, p. 107)

476 AD. Fall of the Western Empire: (1st horn of #Da 7:8) "When and how did Rome fall? The first term in the title of Gibbon’s famous work was more appropriate than the second. After the division of the empire and the removal of the seat of its western part from the city of Rome, there was a long decline - an evaporation of authority, a sinking of its vitality, the gradual fading and ultimate disappearance of its apparatus of government. Though moribund, it still drew a labored breath after the raid on Rome by Alaric the Goth (410). The invasion of Italy by Attila the Hun (455) left the Western empire virtually unconscious. It died in a coma a few years later, though already it had practically ceased to exist. When the insignificant Romulus Augustulus was deposed (476), there was no longer even a titular emperor. The ghost of the Western empire-feeble even for a ghost-was the shadowy claim of the Eastern emperor at Constantinople to the allegiance of the barbarian chiefs who exercised independent military control in Italy, Gaul, Spain, and North Africa. The only part of that claim that ever had any historical reality was the Eastern emperor I s exarchate at Ravenna: " (20 Centuries of Christianity: A Concise History, Paul Hutchinson and Winfred E: Garrison, p. 93) [A conglomeration of barbaric Germanic tribes, including the Heruli, Sciri, Rugii, and others, which once had acknowledged the rule of Attila, swept down into Italy.] "By 476 AD, [Odovacer or Odoacer] had evidently distinguished himself sufficiently to be readily chosen as their king: "

[The new invaders demanded a third of Italy; when I refused, they at once slew Orestes, the Roman general, and deposed his son Romulus Augustulus as emperor.] "It is indeed a new and important fact, that after 476 AD there was no Western Emperor until the year 800 [at the coronation of Charlemagne], and it must be admitted that the absence of any separate Emperor of the West vitally affected both the history of the Teutonic tribes and the development of the Papacy, during those three centuries: " (The Cambridge Medieval History, edited by H. M. Gwatkin and J. P. Whitney, "Italy and the West, 410-476 AD," by Ernest Barker in Volume 111, pp. 430-431.)

"[Pope Simplicius’] pontificate [468-483 AD] saw the disappearance of the Western Roman empire: The boy emperor Romulus Augustulus was deposed in 476 [by Odoacer]; no successor to him was nominated and when the barbarian patricius Odoacer [the title of ‘patrician’ was given by the Byzantine emperor], the real master of Italy, sent the imperial insignia to Constantinople, the Eastern emperor seemed to have become the sole rightful sovereign of the Roman world. This elimination of the imperial power in the West served perforce to enhance the prestige of the papacy throughout that half of the world, where it had begun to emerge as the focus of authority ever since Constantine had left Rome for Constantinople: " (Encyclopedia Britannica, 1972 edition, "Papacy," Vol. 17, p. 243)

493 AD. The Ostrogoth king defeats Odovacar. (2nd horn of #Da 7:8) "[Emperor] Zeno ... pleased that Theodoric should go into Italy ... sent him to attack Odovacar ... In 488 AD Theodoric crossed the frontier at the head of his Goths; it was the first step in the conquest which took five years to complete ... The conquest of Italy was practically achieved between 490 and 493; ... with the capitulation of Odovacar, which took place at this latter date, the victory of Theodoric was complete: " (The Cambridge Iledieval History, "The Kingdom of Italy under Odovacer and Theodoric," by Maurice Dumoulin, Volume 111, pp. 438-439)

"In 489 ... [the B,, ‘zantine Emperor] Zeno sent another barbarian against -[Odoacer], Theodoric, king of the Ostrogoths. Theodoric defeated Odoacer (493 AD), established himself in Italy, and lived for several periods in Rome: (Encil. Brit., 1972, "Rome, Vol. 19, p. 582)

"533 AD Roman bishop acknowledged as head of all the churches. "Pope John II, a Roman by birth succeeded Boniface II in the Roman see in 532 AD The Emperor Justinian, in a letter addressed to him shortly after his accession [533], after earnest assurances of his endeavor to unite the Western and Eastern churches, makes full confession of superior power belonging to the Roman hierarchy, designating him as "the head of the holy Church: "‘ (Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, John McClintock and James Strong, "Pope John II," Vol. IV, p. 978) 534 AD. Emperor sends army to defeat Ostrogoths.

"Amalasuntha, daughter of Theodoric ... [proposed] to [Emperor] Justinian the conquest of Italy (534 AD) . . : " [The Ostrogoths, who were Arians and did not recognize the Roman bishop as the supreme pontiff, were then in control of Rome and the capital city of Italy, Ravenna. Accordingly, the emperor dispatched General Belisarius with an army to vanquish the Ostrogoths.] "[In] 535 AD, ... Belisarius landed in Sicily and occupied it, hardly needing to strike a blow ... Greeted by the Italian people as a liberator, [he] in turn seized Naples and occupied Rome unopposed (536 AD) . . : " (The Cambridge Medieval History, "Justinian. The Imperial Restoration in the West," by Charles Diehl, Vol. II, pp. 14-15) 539 AD. Ostrogoth kingdom (3rd horn of #Da 7:8 defeated at Faveima.) "The imperialists [under Belisarius] beseiged it [Ravenna, the capital of Italy] [at the] end of 539 AD. for six months the Ostrogoths held out [before capitulating in 540]: " (But see Gibbons note, 2nd paragraph following.) (The Cambridge Medieval History, Vol. 11, pp. 15-16) "Justinian sent an army to destroy the Gothic monarchy and restore Italy to the empire: The Goths at length ... offered to transfer their allegiance to [General] Belisarius on condition of his assuming the diadem of the Western Empire: Belisarius dallied with the proposal until he had obtained an entrance within the walls of the capital and proclaimed his inviolable fidelity to Justinian (539 AD): " (Ency. Brit., 1962, "Ravenna," Vol. 18, p. 999)

"The day of the surrender of Ravenna was stipulated by the Gothic ambassadors.... the gates were opened to the fancied king of Italy; and Belisarius, without meeting an enemy, triumphantly marched through the streets of an impregnable city: " [A footnote here states: "Ravenna was taken, not in the year 540, but in the latter end of 539; and Pagi (tom. ii. p. 569) is rectified by Muratori, (Annali d’Italia, tom. v. p. 62) who proves from an original act on papyrus (Antiquit. Italiae Medii AEvi, tom. ii. dissert. xxxii. p. 999-1007) Maffei, (Istoria Diplomat. p. 155-160) that before the third of January, 540, peace and free correspondence were restored between Cavenna and Faenza: "] (The Decline and Fall of the Roman Empire, Edward Gibbon, Vol. IV, p. 180) 554 AD. Pope’s temporal authority confirmed. (Rise of the "little horn" of #Da 7:8) [During the reign of Pope Vigilius (537-555 AD), Emperor Justinian issued a "pragmatic sanction" of the papacy:] "By this act, the emperor acknowledged, confirmed and increased the temporal power of the pope, who was henceforth to have a voice in the nomination of the governors of the Italian provinces of the empire and to participate in the control of their finances. The pope became the official protector of the civil population against the depredations of the military, against extortion by the tax collectors, and against abuse of power by the administration: " (Ency. Brit., 1972, "Papacy," Vol. 17, p. 244)

556 AD. Pope’s temporal authority enforced. "[Pelagius I succeeded Vigilius as pope, and he] made resolute use of the pope’s new rights, organizing the temporal government of the territory over which he was actually sovereign and setting the papacy on the road to real political power. This power was to grow so rapidly that Gregory the Great [590- 604 AD] could write, a few years later.’I should like to know whether the pope, in this world, is a spiritual leader or a temporal king.’" (Ency. Brit., 1972, "Papacy," Vol. 17, p. 244)

Summary. "After the downfall of the Western Roman empire the political influence of the popes in Italy became of still more importance, from the fact that the popes had to take under their protection the unfortunate country, but particularly Rome and its environs, which were so often changing masters and continually exposed to the invasions of coarse and brutal conquerors. While the successors of St. Peter were so energetically interesting themselves in the welfare of the inhabitants of Italy, the latter were totally neglected by the Eastern Roman emperors who still laid claim to rule the land. Even after Justinian I had reconquered a part of Italy [AD 539] and converted it into a Grecian province, the lot of the inhabitants was no better; for the Byzantine emperors could only exhaust by taxation ‘the subjects of the Exarchate of Ravenna, but in no way could they afford her the necessary protection."

"Under these circumstances it happened that the ... emperors ... lost all actual power, and remained only in name masters of the government, while the popes, in virtue of the needs of the moment, came practically in possession of that supremacy over the Roman domain ... This spontaneous result of generous exertion was in after times acknowledged as a lawful acquisition [by Pepin and Charlemagne] ... In this legitimate way, the temporal power and sovereignty of the popes was ... gradually established: " (The History of the Catholic Church, H. Brueck, Vol. 1, pp. 250-251)

- Contributed

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good" We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 9, September 1981

Bones and Bodies

Chronology of Papal Decline in Temporal Power

Helps for Tracing Bible Student Beliefs in History

Bones and Bodies

In #Eze 39:11-16 is a statement (apparently symbolic) of the burying of the bodies of the remnants of Gog’s invasion of Israel. This article’s purpose is to suggest a possible solution to the symbolisms of bodies, graves, passengers, Hamon-gog, Gog, and the seven months.

Concerning the symbolic use of bodies and their parts, it is suggested that a reading of #Eze 37:1-14 and #Zec 14:12 will aid in understanding #Eze 39. #Eze 37 is the clearest statement of the problem. In it body parts coming together represent the restructuring of the polity of the Jewish nation. Using this as a clue, it seems likely that the decomposition of the bodies in #Eze 39 and the disintegration of bodies in #Zec 14 would each represent the destruction of polity - one gradual (decomposition), the other sudden (disintegration). If this be true, #Zec 14:12-13 represents a sudden governmental breakdown followed (verse 13) by anarchy. #Eze 39, however, seems to represent the tedious task of doing away with all remnants of former governmental concepts during the first 210 years (7 months) of the peaceable Kingdom.

The burying would represent the attempt of mankind to hide and forget all traces of the former ways of government. Those involved full-time in this work are Israel (verses 12-14). However, they are aided by "passengers: " It seems logical that the Ancient Worthies and restored Israel as the leaders of the new order would, indeed, be engaged full- time in eradicating the old order. The passengers, however, are those apparently who are coming to Jerusalem to learn. (#Zec 14:16-19, #Zec 8:20-23) Their learning ability will become acute so that they can readily point to remnants of the ways of the old order (#Eze 39:15), and they will be expected to do so. It is interesting to note that these "passengers" have a valley named for them. (#Eze 39:11) It seems probable that this valley represents the peaceable Kingdom of #Zec 14:4-5.

If the above symbolisms be correct, the symbolisms of Gog and Hamon-gog also become clearer. If the three chapters examined all represent incoming or outgoing polity, they are politically (ie: , civilly) oriented prophecies (as opposed to prophecies dealing with the religious aspects of Babylon). Therefore the decomposition of Gog represents the fading gradually of earth’s civil influences in the lives of individuals. Bible students have long agreed that the invasion by Gog was basically an invasion of an irreligious force: This is civil government’s last stand. (almost!)

The words of #Re 20 seem to confirm this conclusion. Here again Gog is mentioned (#Re 20:8). It does not seem reasonable to suppose that these are the same individuals who participated in Jacob’s trouble: Rather, Gog here seems to represent the same symbolisms as he did in Ezekiel: civil power’s advocates. Civil power has long been Satan’s tool (compare #Re 12), and it will apparently form the kernel of his final hour at the little season. Bro. Russell several times cautions that we recognize #Re 20 as being primarily about Satan’s civil deceptions rather than primarily about his person. #Re 19 records the beast and false prophet being cast into the lake of fire; but what about the third part of the trio-the dragon (compare #Re 16:13)? The dragon is not destroyed until the end of the Millennium (#Re 20:7-10) although he is bound during that period. He works through Gog at both ends of the age!

NOTE: The "kings of the earth" of #Re 19 are not the dragon as can be confirmed by a careful comparison with #Re 16:13, 14. Even if they were, it will be noticed that they are not destroyed in the lake of fire in #Re 19:20. Only two entities are: beast and false prophet.

#Eze 39:11, 15 mention Hamon-gog (margin: The Multitude of Gog). Perhaps this clarifies the distinction between the dragon and Gog of #Re 20. Both represent facets of Satan’s deception through the civil power. Dragon, however, seems to represent civil power as a unit, as a philosophy, as a tool of the devil. Gog, on the other hand, seems to represent the cooperating individuals (the multitudes). Thus we have portrayed in Scripture the multitudes ("Go") who serve Satan’s governments, and the multitudes who serve God’s government. The ideas of the former shall be buried; those of the latter shall prosper.

One final note: The name of Haman in the book of Esther seems to have its origin lost in obscurity. But his history as one who planned to destroy Israel and who was destroyed in the process has a strong resemblance to #Eze 39. The similarity of names (Hamon and Haman) as well as of objectives is intriguing.

-Contributed

(We appreciate this stimulating article! With the author’s permission we mention our reservation - not the same as disagreement - respecting the 7 months equaling 210 years, and some reflections on the Dragon. #Re 20 does not mention a reappearance of Satan as a Dragon at the end of the 1000 years (though it does not deny it either). But #Isa 27:1, #Ps 74:13, 14, #Eze 29:3-5, #Job 41:1-7, 34 lead us to think that as a Dragon, Leviathan, Satan is slain and destroyed when the full binding of #Re 20 is completed. When Satan is released during the Little Season he is referred to as the Devil - accuser - which fits his role of then fomenting a bitter spirit against God. We commit this to your judgment. - BT)

Chronology of Papal Decline in Temporal Power

Loss of ability "to scatter the power of the holy people" (after 1260 days)

Prior to French Revolution (1775-1789)

"Between 1775 and 1789 Pius VI had to confront an almost universal malevolence or hostility of governments and public opinion against the Holy See: Rulers maneuvered to wrench from the Pope concessions designed to win for them popular acclaim, or to increase their authority over the clergy in their domains. Under the influence of the Enlightenment in France and England, an aggressive incredulity infiltrated the educated classes, the upper ranks of society, and even the clergy. National churches, even when they preserved regularity and piety, displayed active defiance of the absolutism of the Pope and the Roman Curia . .."

A pope able to hold his own against these opposing forces, oblige tax clerics to reform, and impose respect for papal authority would have needed unparalleled genius and energy. Pius VI possessed neither quality. He was sincerely intent on fulfilling his duties as administrator and defender of the Church’s rights, but he lacked firmness ...

Germany was the source of the gravest fears during the 15 years preceding 1789. Anti-Roman tendencies there affected the leaders among the clergy. In 1763 Febronius issued against the authority of the Roman Pontiff a veritable manifesto, repercussions of which were to be widespread ... The archbishops... issue(d) a public declaration, the Punctuation of Ems, affirming that German Catholics depended only on their bishops, to the exclusion of any papal representative: Schism seemed imminent.

In the Austrian territories the situation during the same period was still more alarming. Joseph II, Emperor ... sought (1) to submit the Church in Austria completely to the State; (2) to grant tolerance to all religious confessions ...

Pius VI became alarmed at the Emperor’s haste and uncompromising rigorousness ... His protests proved vain ...

"The contagion of Josephinism reached Italy. In Tuscany Grand Duke Leopold I copied the reforms of his brother Joseph II. He found in Bishop Scipione de’ Ricci a collaborator by conviction. The Synod of Pistoia (Sep. 1786), an assembly of Tuscan priests with Ricci presiding, published decrees very hostile to papal authority. As a result the Holy See beheld itself defied by anticurialists in ultramontane territory near Rome itself ..." (New Catholic Encyclopedia, Vol. II, "Pope Pius VI," pp. 398-399)

During French Revolution (1789-1799)

"The French Revolution (1789-1799), ... abruptly opened an era of perils infinitely more menacing .. Pius VI ... [saw it as] a rebellion against the social order ordained by God and of a conspiracy against the Church concocted by the powers of evil ... he exerted himself to condemn without equivocation the principles formulated in the Declaration of the Rights of Man. On the diplomatic level he tried to arrange a kind of holy league against the Revolution ..."

The invasion of Italy (1796) by Napoleon abruptly changed the situation by advancing the Revolution to the frontiers of the Papal States. The Directory intended to take vengeance on Pius VI, at least by exacting a ransom for Rome, and perhaps by destroying the papacy itself. For two years the prudence of General Bonaparte, who refused to be the destroyer of the Holy See, permitted papal diplomats to purchase somehow a precarious peace at the cost of abandoning the Legations or northern provinces of the States of the Church, at the armistice of Bologna (1796), and the Peace of Tolentino (1797).

"Once Bonaparte left for Egypt, incidents inevitably occurred between Jacobins and zealous partisans of the Holy See: This furnished the pretext for a French punitive expedition against Rome: General Louis Berthier [Napoleon’s chief of staff] entered the city (Feb. 10, 1798), proclaiming the establishment of the Roman Republic, and drove out Pius VI and the Curia. For a while the Pope sojourned in Tuscany, separated from his collaborators, and placed in circumstances that made his spiritual government of the Church impossible: The French made him captive, and began (March 1799) forcing him from city to city toward France ... He reached Valence, in southeastern France, on July 14 and was held prisoner there until his death, August 28. This moment [1799] marked the nadir [lowest point] of papal fortunes in modern times: " (New Cath. Ency., Vol. 11, "Pope Pius VI," pp. 399-400)

"... [Pius VI’s] death while a prisoner [1799] marked a low point in papal fortunes not plumbed for centuries and gave rise to a prophecy that the apostolic succession had come to a close with the demise of ‘Pius the Last.’ ... The whole world [had been shown] the political impotence of the papacy in the period of Enlightenment. The end of the 18th century witnessed the deepest humiliation of the modern papacy in the wake of the French Revolution: " (New Cath. Ency., Vol. 10, "Papacy," pp. 965-960)

"... Pius VI was a far-seeing but unfortunate pope and at his death [1799] the papacy was at its lowest ebb for many centuries past. But pontifical authority survived this crisis and before very long emerged strengthened by it:" (The Popes. A Concise Biographical History. Edited by Eric John, pp. 404-406)

Post Revolution Period (1800-1814)

"The first part of [Pius VII’s] pontificate (1800-15), as indeed the whole history of Europe during these years, centered around the struggle against Napoleonic domination. The enterprises of Napoleon as first consul, then as emperor, imperiled the independence of the spiritual. Pius VII resisted this threat with increasing energy, conciliatory though he was in other respects ... Despite opposition of the cardinals, the Holy Father agreed to go to Paris for the consecration (Dec. 1804) of Napoleon as emperor ... He agreed to modifications in the traditional ceremonial proposed to him beforehand by Bernier, and consented to have Napoleon crown himself ... The Pope’s remonstrances to Napoleon to improve the religious situation in France were for the most part repulsed ... Pius VII ... feared that the Emperor wished to extend to all Europe his religious system by introducing the spirit of the Revolution, as he had in Italy ... As this Napoleonic system extended to the Italian Peninsula and approached Rome, the danger mounted that the Holy See would become a vassal of France ... Events at Milan caused an irremediable rupture in the entente between the priesthood and empire ..."

Napoleon found himself impelled to take possession of all Italy. This led him into a conflict of ever-increasing gravity with Pius VII . .. The conquest of Naples and the occupation of the west coast completed the encirclement of Rome . . . [Napoleon] tried vainly to make the Pope yield . . . [Finally] General Miollis invaded Rome (Feb. 1808) ... The non-Roman cardinals were driven from Rome: Pius VII, who had opposed the arrest of Pacca, his Secretary of State, was seized, carried off from Rome (July, 1809), and deported to Savona, near Genoa.

Deprived of his liberty and his counselors, the Sovereign Pontiff henceforth refused to exercise his papal authority. As a result he would not canonically appoint those nominated to bishoprics by the Emperor. Numerous sees remained vacant to the great embarrassment of the French government . ..

"Napoleon then (June, 1812) transferred Pius VII to Fontainebleau, near Paris, to force his capitulation after the French victories in Russia. When the Russian campaign turned into a disaster, Napoleon hastened to finish with the Pope: Under compulsion Pius VII appended his signature to a project of concordat, which was intended as a basis for future negotiations and to remain secret. But Napoleon published the document, the so-called Concordat of Fontainebleau, as if it were a final one ... Pius VII wrote to Napoleon in vigorous terms, but Napoleon kept the letter secret. Military reverses in France [then] induced Napoleon to liberate his prisoner, who reentered Rome on May 24, 1814: " (New Cath. Ency., Vol. II, "Pope Pius VII," p. 402-403)

"The papacy reached a low point in power and influence during the French Revolution and the Napoleonic period, from which it gradually recovered in the nineteenth century to reach a position of prestige in the mid-twentieth century unequaled since the Middle Ages: " (Collier’s Encyclopedia, 1975 Edition, Vol. 18, ‘Papacy, P 409)

- Contributed

Helps for Tracing Bible Student Beliefs in History

The prophets and the apostles prophesied the loss of many precious truths, and the pollution of the sanctuary class with defiling errors. As well, they spoke of the cleansing of the sanctuary as the end of the age would approach. Some brethren have researched the history of Truth doctrines, and others may have an interest in doing so. For those who wish it, the following is a staffing bibliography.

1. Bibliographic History of Dispensationalism, A. D. Ehlert, 1965, Baker Book House: Concise summary of the various schemes and outlines of dispensations and ages. CT Russell given about 1 page coverage of 3 ages and Divine Plan Chart approach.

2. Living in the Shadow of the Second Coming, T. P. Weber, 1979, Oxford. Good background of the 19th century premillennial beliefs. Essentially non-adventist in scope:

3. Prophets and Millennialists, W. H. Oliver, 1978, New Zealand. Relates numerous prophetic movements to historical settings. Coverage of reformation to 19th century. Substantially overlaps Froom’s Prophetic Faith.

4. The Protesters, Alan Eyre, 1975, England. Christadelphian. Cites specific persons from reformation through mid 19th century with views similar to present Christadelphians. For areas where Bible Students agree with these, there is much interesting material.

5. The Religion of Isaac Newton, F. E: Manuel, 1974, Oxford Univ. Press. Detailed account of Newton’s beliefs on the Trinity, the Millennium, prophecy, etc. He was ahead of his time:

6. Martin Luther’s Religious Thought, W. M. Landeen, 1971, Pacific Press Pub. Assoc. Interesting discussion of Luther’s beliefs on justification, death and other subjects.

7. The Decline of Hell, D. P. Walker, 1964, Univ. of Chicago Press. Good coverage of 17th century repudiation of the eternal torment dogma by many prominent European scholars. Contains a lot of philosophical argumentation used at that time:

8. Foundations of the Seventh Day Adventist Message and Mission, P. G. Damsteegt, 1977, Eerdmans Pub. Relates more to the 7th Day branch of adventists, but contains a good summary of Millerite activities.

9. The Midnight Cry, F. D. Nichols, 1944, Review & Herald Pub. The best single history of Millerite activities. Is a defense of many accusations of fanaticism in the 1844 movement. Available in paperback.

10. Encyclopedia of American Religions, J. Gordon Melton, 2 Volumes, 1978. Exhaustive survey of all types of religions. Has several articles on Adventist and Bible Student backgrounds. Bulk of this material unrelated to the Bible Students.

11. The Prophetic Faith of Our Fathers, L. E: Froom, 4 Volumes, 1950s, Review & Herald Pub. The best current study of beliefs on the prophetic patterns of Daniel and Revelation. Much bibliographic material and quotations from important authors from the early church through the 1840s. Excellent information on tracing the origins of historical interpretations versus modern day fundamentalist futurism. Includes sections at the end concerning SDA’s distinctives.

12. The Conditionalist Faith of Our Fathers, L. E: Froom, 2 Volumes, 1960s, Review & Herald Pub. Complementary volumes to the Prophetic Faith books. Excellent coverage of the conditional immortality beliefs from the Old Testament times to mid-20th Century. Good material on persons like Rotherham, Storrs, and CT Russell.

13. Future Probation in Christian Belief, A. O. Hudson, Bible Study Monthly, England. Introductory study and brief history of the doctrine of Future Probation. Good starting point.

14. Systematic Theology G. G. Huffer, 1976, The Restitution Herald, Oregon, Illinois. Basically a theological textbook from a more or less Christadelphian standpoint. Has several good summary chapters on the history of thought concerning the nature of man and the kingdom.

15. In Pursuit of the Millennium, Norman Cohn, 1971, Oxford. A good historical account of many prophetically oriented movements in the middle ages and reformation time: Written from a sociological viewpoint.

16. Millions Now Living Will Never Die, Alan Rogerson, 1970. An account of Bible Student and Jehovah’s Witness history from the 1870s to the 1950s. Gives a good perspective on the subject, and is sympathetic with Bible Student perspective:

17. A People for His Name, Timothy White, 1967, Vantage Press. An account similar to Rogerson’s. The book is more difficult to find due to the limited number published.

18. The Origin and Progress of Trinitarian Theology, J. Forrest, 1853. Illustrates the development of trinitarian dogma in the early church in the creeds and writings of the church fathers.

19. The Destiny of the Soul, Wm. Alger, Greenwood Pub., Reprint. Appendix, "The Literature of the Doctrine of a Future Life," Ezra Abbott, 1968, reprint. Written from a Universalist slant, this gives good information relating Christian views on salvation and other non- Christian ones. The appendix is the valuable part with an excellent bibliography for books on the nature of man and salvation. Originally compiled in 1860, its coverage ends at that time:

20. The Rise of Adventism, Edwin Gaustad, 1974, Harper & Row. Contains several essays relating to Millerite activities and their special context. Has an excellent bibliography of books and journals related to Millerism and early adventism.

21. History of Dogma, Adolph Harnack, 7 Volumes, 1970s, reprint. Very detailed history of the early church and early middle ages. Large amount of information on various councils and the rise of trinitarian doctrines.

22. Antichrist and the Millennium, E: R. Chamberlin, 1975, E: P. Dutton & Co. A survey of some of the notable characters and teachings from the middle ages to early 20th century. Some material on the Watchtower, but nothing unique:

23. Historical Waymarks of the Church of God, Clyde Randall, 1976, Oregon, Illinois. A concise history of the Church of God, Abrahamic faith, a blend of Adventists and Christadelphian backgrounds. Contains very interesting material for comparison to Bible Student development. Benjamin Wilson belonged to this group.

24. The Great Second Advent Movement, Its Rise and Progress, J. N. Loughborough, 1973, reprint. A good account of the Millerite movement, with emphasis on the subsequent Seventh Day branch and its activities. Not as useful as Nichols’ work.

25. History of the Second Advent Message and Mission, Isaac C. Wellcome, 1874. A very detailed history of the Millerite movement from an Advent Christian perspective: Some material on George Storrs, and brief notices on N. H. Barbour. Good biographical material on many Millerites and Adventists. Book is difficult to find.

26. The Advent Christian Story, C. J. Kearney, 1968. Brief account of the history of this Adventist branch. Gives good background for studying people that CT Russell tried to reach in the 1880s. Numerous reference to their competitive journal, The Crisis, can be found in the early Watchtower articles.

27. The 1975 Yearbook of Jehovah’s Witnesses, Published by the Watchtower. Has a 100 page section covering the history of the Watchtower from the viewpoint of the Jehovah’s Witnesses.

28. Meraiism end Gershonism, Epiphany Volumes 6 & 7, P S L Johnson, 1938, Laymen’s Home Missionary Movement. Contains Johnson’s version of the 1917-1930 controversy in the Watchtower and PBI after CT Russell’s death.

29. The Incredible Cover-Up, Dave MacPherson, 1975, Logos International. Historical critique of the pre-tribulation rapture idea of people like Hal Lindsey. Interesting narrative on 19th century development of 7 year tribulation and rapture views.

30. Finding the Lost Prophetic Witnesses, L. E: Froom, 1946. Brief personal account of tracking down sources for the Prophetic Faith books.

31. Finding the Lost Conditionalist Witnesses, L. E: Froom, 1965. Account of tracking sources for Conditionalist books. What does the Future Hold?, C. H. Hewitt, Advent Christian Pub. Contains some good analysis of various approaches to Conditionalism. Also has summary of Advent Christian views on the nature of man and of salvation.

33. Movement of Destiny, L. E: Froom. Similar in style to the Prophetic Faith volumes, but more concerned with developments in the post-Millerite movement of Seventh Day Adventists. Interesting notes on various unorthodox factions of nontrinitarian, future probation and nonsabbatarian adventists.

34. Dr. Thomas, His Life and Works, Robert Roberts, 1970, Birmingham, England. Gives a history of the founder of the Christadelphians Illustrates a similar development in beIiefs to Bible Students that began from different starting points than Adventism. In some ways reflects a more accurate tradition than classic Adventism.

35. Baptism through the Centuries, H. F. Brown, 1965, Pacific Press. Coverage of early church practices and continues to modern revivals of water baptism.

36. History of the Origin of the Doctrine of the Trinity, H. H. Stannus, 1882. Emphasis on early writers and creeds on the development of the trinitarian view.

37. The Shaking of Adventism, G. J. Paxton, 1977, Zenith Publishers. Study by a non-Adventist on the question of justification by faith in the 7th Day Adventist Church. Useful as a comparison study, but not much direct application.

38. A Great Baffle in the Ecclesiastical Heavens, J. F. Rutherford, 1915. Consists of a defense of C. T. Russell against various of the morals charges by his contemporaries. Substantial biographical information.

Our contributor of the above would like to establish contact with any others who are interested in this kind of research, and is willing to share the fruits of his. Write: Charles Ryba, 10050 Paffon, Detroit, MI 48228

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good: " We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request Address all correspondence to: Beauties of the Truth, 9I59 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 10, October 1981

Henry Grew on the Trinity Correspondence "And they lived . . . " Chronology of Highlights of Millerite Movement A Clue to Ezekiel?

Henry Grew on the Trinity

The following is excerpted from ‘An Examination of the Divine Testimony Concerning the Character of the Son of God," by Henry Grew, published in 1824. The entire treatise is 70 pages in length, thoughtfully written and reverent. Bro. Grew preambled the publication with this quotation: "When we have humbly and attentively considered and ascertained the meaning of any proposition, we should implicitly believe it, how contrary soever it may be to our former opinion, or that of others in reputation for wisdom. "This summary of his reasonings may be of interest"

In concluding, let us review a few of the passages discussed in the preceding pages, and contrast them with Trinitarian sentiments. I am sensible that error as well as Truth may receive apparent support by this method; but this is only when the most obvious and literal import of a passage is not according to the general analogy of the scriptures. Whether that is the case or not with the following, the candid reader will judge: Jesus Christ and His Apostles

To us, there is but one God, the Father. #1Co 8:6

Trinitarians

To us, there is but one God, the Father, Word, and Holy Ghost.

Jesus Christ and His Apostles

My Father is greater than 1. #Joh 14:28

Trinitarians

The Son is as great as the Father.

Jesus Christ and His Apostles

Who is the image of the invisible God, the first born of every creature: #Col 1:15

Trinitarians

Who is the invisible God, the uncreated Jehovah.

Jesus Christ and His Apostles

The Son can do nothing of himself. #Joh 5:19

Trinitarians

The Son is omnipotent.

Jesus Christ and His Apostles

But of that day & c. knoweth no man, no not the angels, & c. neither the Son, but the Father. #Mk 13:32

Trinitarians

The Son is omniscient, and knew of that day as well as the Father.

Jesus Christ and His Apostles

All power is given unto me in heaven and in earth. #Mt 28:18 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. #Joh 17:2

Trinitarians

No given power can qualify the Son of God to give eternal life to his people:

Jesus Christ and His Apostles

God, who created all things by Jesus Christ. #Eph 3:9 By whom also he made the worlds. #Heb 1:2

Trinitarians

Jesus Christ created all things by his own independent power

Jesus Christ and His Apostles

The Return of Jesus Christ which god gave unto him. #Re 1:1

Trinitarians

The Return of Jesus Christ from his own omniscience:

Jesus Christ and His Apostles

For there is one God, and one Mediator between God and men, the man Christ Jesus. 1Ti 2:5

Trinitarians

There is one Mediator between God and man; who is also supreme God and man in one person.

Jesus Christ and His Apostles

Denying the only Lord God, and our Lord Jesus Christ. #Jud 4

Trinitarians

Denying the only Lord God, and our Lord Jesus Christ, who is also the only Lord God, and a distinct person.

Jesus Christ and His Apostles

Jesus of Nazareth, a man approved of God among you by miracles, and signs, and wonders, which God did by him. #Ac 2:22

Trinitarians

Jesus performed his miracles by his own omnipotence:

Jesus Christ and His Apostles

For as the Father hath life in himself, so hath he given to the Son to have life in himself. #Joh 5:26

Trinitarians

The Son is self-existent.

Jesus Christ and His Apostles

I live by the Father. #Joh 6:57

Trinitarians

The Son lives by himself.

Jesus Christ and His Apostles

This is my beloved Son. #Mt 3:17

Trinitarians

This is the only true God, the same numerical essence as the Father.

Jesus Christ and His Apostles

That they might know thee the only true God, and Jesus Christ whom thou hast sent. #Joh 17:3

Trinitarians

That they might know thee, who art not the only true God, in distinction from the Word whom thou hast sent.

Jesus Christ and His Apostles

That at the name of Jesus every knee should bow -and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. #Php 2:11

Trinitarians

That at the name of Jesus every knee should bow-and every tongue should confess that Jesus Christ is Lord to his own glory.

The fact that our divine Redeemer is called by some of the names of the Father, is considered by many as evidence that he is that very Being whose Son he is declared to be: They appear to have forgotten, that it was a common Hebrew custom to give significant names both to persons and places. Jesus Christ was called by the name of David. Was he therefore the identical son of Jesse? John the Baptist was called Elijah. #Mal 4:5. Was he therefore the very same being? If it was proper that the forerunner of our Lord should be called by this name (which signifies God the Lord), because he came "in the spirit and power of Elias," surely, it was proper that our blessed Lord himself should be called by some of the names of the invisible Father, in whose spirit and power he came down from heaven, and of whom he is by nature "the express image: " . . .

I object then, to the doctrine of three persons in the Godhead: First, Because it is not revealed in the scriptures of truth. There is not a single passage in the whole volume of divine Revelation that declares either expressly or implicitly, that there are three persons in one God. There is not a single passage which reveals that the one God consists of the Father, Son, and Holy Spirit....

Secondly, Because it is not only not revealed, but the contra is most plainly declared in the divine testimony. We are therein assured, not only that there is but one God, but that this one God is the Father. The Father, as "the only true God," is as plainly distinguished from the Son as from all other beings....

Thirdly, Because I find the divine testimony of the Father, the Son, the Prophets and the Apostles, unitedly declaring the inferiority of the Son in his highest nature and character. . . .

Fourthly, Because it is not simply above reason, but contrary to every rational faculty I possess. It is impossible for me to conceive of three persons in any sense, without conceiving of three beings.... Fifthly, Because it adequate mediator between God and man. . . .

I object to this doctrine, Finally, Because it excludes from the universe the most glorious of all beings, God only excepted. If we should admit that the immutable Jehovah, at a certain period added to his being human nature, which is to be united with him "in one person for ever"; after all that can be said, we can have no idea of the Son of God in distinction from the Father; certainly none, except that of a mere perfect man. Thus the most mighty and glorious works of Jehovah, "the image of the invisible God; the first-born of every creature; the well beloved and only begotten of the Father, the joy of earth, and the glory of heaven" is blotted out of existence: And for this mighty loss, what is substituted? Nothing. For, beyond all controversy, there can be but one supreme God. "They have taken away my Lord, and I know not where they have laid him: " I cast my anxious eye around the universe, and most solicitously enquire, where is he who is "the beginning of the creation of God"; "the brightness of his glory, and the express image of his person?" Where is "the Word of God," who "was with God," and enjoyed glory with him "before the world was?" And where is he to whom every knee is commanded to bow, and whom the thousands of thousands of the heavenly hosts do actually worship in distinction from him that sitteth on the Throne? #Re 5:13. To this interesting enquiry, the system I am opposing gives me no satisfactory answer.

-Contributed

Correspondence

I thought some may be interested in additional information on the crucifixion question. In 1968 Israeli archaeologists uncovered the remains of a crucifixion victim named Jehohanan. They were able to determine that he was crucified on a cross with a cross-arm. A single nail was driven through a wooden plaque and then the feet into the cross, the knees were bent and a small platform on which the victim could barely sit was provided. The hand nails were actually placed through the wrists, a fact which was guessed at earlier due to the fragile nature of the hand-the hand would tear and not support the weight of the body. Also, a nail in the hand would most likely have shattered one of the fragile bones in violation of #Joh 19:36. (The Greek word for hand can include arm parts-see Young’s.) This person also had his legs broken to hasten death. #Joh 19:32.

Granted, this is only one crucifixion and no proof that all crucifixions were done this way, but it is strong evidence that this was the "normal" way it was done: Source: Bible and Spade, Vol. 1, No. 1, pg. 13.

"And they lived. . . "

This familiar expression is from #Re 20:4. "And I saw ... the souls of them that were beheaded for the witness of Jesus, . . . and they lived and reigned with Christ a thousand years: " We want to specially ask the meaning of the words "they lived: " The first impression which comes to mind is that the saints lived with and reigned with Christ. But some investigation convinces us that the thought intended was "they came to life and reigned with Christ: " There is a significant distinction in the two thoughts.

Weymouth renders the passage: "and they came to life and shared Christ’s Kingdom for a thousand years:" Rotherham supplies a footnote on the word "lived": "or.’ came to life,’ cp. #Lu 15:32; #Joh 11:25; #Ro 14:9; #Re 1:18, #Re 2:8:"

The context supports this rendering. In verse 4 John sees "the souls" of the saints. Why does he say "souls"? Why doesn’t he say he saw the saints in glory, with white raiment, and girdles of gold, as in #Re 15:6, and #Re 19:8? Because he is describing dead saints. This description appears once earlier, in #Re 6:9, and there also refers to dead saints. "And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held . . : " Notice where these "souls" were located -under the altar. Why? It is a picture of saints who have completed their sacrifice, and as the ashes of a sacrifice would fall through the grating to the floor beneath the altar, so that is where we find these sleeping saints.

The reference to sleeping saints as "souls" reminds us of Paul’s reference to the Ancient worthies as "the spirits of just men . . : " (#Heb 12:23) So John tells us, paraphrasing, "I saw the souls [dead saints], and then I saw them come to life! They lived!" He is describing the resurrection of the sleeping saints. He follows this up directly by telling us what he was just watching . . . "This is the first resurrection: " (Acknowledging that the first sentence of verse 5 is spurious.)

To some this may seem an incidental clarification, but it bears on at least three matters of significance in understanding the first 6 verses of #Re 20.

(1) It shows there is a time break between verses 3 and 4 (assuming the sealing of Satan in the pit is future, and the raising of the sleeping saints past).

(2) It may bear on the question of whose "thrones" are described in verse 4.

(3) It implies that the saints raised from death have entered into the promised reign.

Chronology of Highlights of the Millerite Movement

"Man purified ... the wise to understand" (after 1290 days)

1816 William T. Miller (1782-1849) was converted to Christianity in a Baptist church in Hampton, New York. A studious and self-educated man, he was not satisfied with certain aspects of Christian teaching and the many seeming contradictions of the Bible: This motivated him to undertake a two year comprehensive study of the Bible which convinced him that the Scriptures were consistent and harmonious when rightly understood. 1818 Finding the Bible to be "a system of revealed truth," Miller set forth tentative conclusions of his two year study. He differed rather strongly from the popular views of his day in a dozen points, among them his conviction that the world had entered the last phase of prophetic time and that in 25 years "all the affairs of our present state would be wound up: " To verify his findings, Miller entered into four additional years of intensive Bible study, from 1818 to 1822.

1822 Mr. Miller, now in his prime at age 40, composed his "Twenty Articles of Faith," which summarized most of his beliefs. Most of these points were considered fundamental gospel premises with which many devout Christians of diverse affiliations could agree: the inspiration of the Bible, belief in the Trinity, the creation and fall of man, Christ’s substitutionary atoning death, the saving power of faith in Christ, election founded on God’s purpose and foreknowledge, baptism by immersion, resurrection of the just and unjust, destruction of the wicked, and purification of the earth by fire: But the startling article concerned his unwavering belief in the imminent "second coming of Jesus Christ," which he wrote, "is near, even at the door, even within twenty-one years, on or before 1843: "

1829 Mr. Miller attended a series of special meetings in his local Baptist church in Hampton, NY, consisting of special sermons by guest preachers. A reasonable presumption is that he shared his views on the advent with these visiting Baptist ministers.

1831 Mr. Miller began his public ministry by setting forth his advent expectations to a small congregation in Dresden, NY, as a substitute preacher.

1834 Mr. Miller became a full-time preacher gaining many adherents, chiefly among the Baptists at first, but later reaching a cross-section of the Christian community. With a strong will and constitution, he enthusiastically threw himself in to the ministry to carry on what he conceived as his special mission to warn men of their impending doom unless converted before the second advent of Christ.

1836 Mr. Miller’s writings began to attract some public attention and by 1838 were being republished by the Boston "Daily Times: "

1839 Mr. Miller made the acquaintance of Joseph Himes, leading to a new era of expansion for the infant Advent Movement. The following year, Himes began publishing the "Signs of the Times" in Boston, spurring the appearance of more than two dozen other journals, edited by ministers attracted from the ranks of Congregationalists, Methodists, Wesleyans, Christians, Baptists, and Presbyterian affiliations. The circulation of these second advent papers and journals was phenomenal, some reaching 100,000. By the middle of 1844, a total of 5 million copies had been distributed, and a very widespread witness given to northeastern and middle western America.

1840 The years 1840-1843 saw the establishing of sixteen large conferences in different major cities in six states (Mass., Maine, New York, NH, Vermont and Penna.), varying in attendance from many hundreds to 5,000. These attracted the support of numerous ministers from a wide spectrum of denominations, and helped greatly in solidifying and spreading the message:

1842 Beginning of a series of 130 camp meetings, lasting until 1844, which brought Millerism directly to the masses. The earnest preaching and stirring hymn singing and testimonies of these open air meetings held a contagious attraction and novelty that drew from 4,000-10,000 to each site: Half a million people were reached in this way.

The year 1842 also saw the introduction of "The Big Tent," 120 feet in diameter, accommodating 4,000-6,000 people: This innovation was prompted by increasing opposition from orthodox churches and the consequent difficulty of securing the large size halls needed for the work. "The Big Tent" was used successfully in New York, New Jersey, Mass., NH, Vermont, Ohio, Indiana, and Kentucky, until 1844.

Suspended from two main supporting poles was a streamer reading "Thy Kingdom Come: " 1843 The actual date set for the return of Christ. It was based on the belief that the 2300 day prophecy of #Da 8:14 would end in the advent of Christ, covering the period from 457 BC to 1843 AD. However, due to a later refinement in the calculation, the date of expectation was postponed to the Spring of 1844.

1844 When the Spring of 1844 passed uneventfully, intensive restudy led to the acceptance of Oct. 22, 1844 (thought to be the Jewish Day of Atonement) as the final and irrevocable date for the visible return of Christ. But again, "their Lord came not, and the day of sweet expectation had become the day of bitter disappointment: "

Summary At the height of the Millerite movement, upwards of 50,000 believers had declared themselves to be Adventists. There were about 500 preachers from the leading denominations, 1500 public lecturers, and about 30 editors that comprised the loyal core of the group. They created a mighty stir across the land and aroused widespread interest in Bible study and the fulfillment of prophecy.

In the aftermath of the disappointment, there was great confusion and bewilderment, and the Adventist faithful had to face public ridicule at every hand. The Millerite Movement came to an abrupt end, many of its adherents drifted away, and the remnant divided into several factions. Nevertheless, a sanctifying Mark had been left upon a nucleus of believers who had been brought to a closer walk with the Lord and had been given an awareness that the prophetic "end of the age" was upon them. These were now prepared for fresh outpourings of Truth to accompany the advancing light. (The Prophetic Faith of Our Fathers, LeRoy E: Froom, Vol. 4, pp. 455-826.)

- Contributed

A Clue to Ezekiel?

It is possible that the book of Ezekiel is a prophecy of the harvest church. Chapter 1, verse 3, suggests in the meaning of the proper names employed that this might well be the case: Ezekiel means "Whom God will strengthen" (meaning uncertain)-perhaps suggesting #Re 3:20. Buzi means "contempt" -certainly the attitude with which the Babylonish world views the harvest church. Chebar means "extent of time," the appropriateness of which needs no comment.

The purpose of this article is to suggest a prophetic meaning for the first two verses of Ezekiel. If the suggestion seems reasonable, the article will, we trust, act as a catalyst for an energetic student who likes to work with dates and harvest history. If the following suggestion be a valid one, Ezekiel may open up beautifully as a detailed chronology of our experiences. (The verses which would need chronological-prophetic identification are: #Eze 8:1; 20:1; 24:1; 26:1; 29:1; 31:1; 32:1; 40:1.)

As Ezekiel opens his book, he makes mention of a "thirtieth year: " Yet he does not explain his dating - a fact which immediately invites our curiosity. One thing is certain, the date being pinpointed is an auspicious date: "the heavens were opened and I saw visions of God: " Fortunately, in verse two, Ezekiel supplies sufficient information so that we can compute the origin of the elusive thirty years of verse one:

The fifth year of Jehoiachin’s captivity is also the fifth year of Zedekiah’s reign (#2Ki 24:12, 15, 17). Zedekiah reigned eleven years and his reign terminated in 607 BC Therefore, the fifth year is six years previous, or 613 BC If 613 is the 30th year since an important date, we need merely go back 30 years to 643 BC which must be the important date: It is; 643 is the 18th year of King Josiah-a year which witnessed.

(1) the cleaning and repairing of the Temple;

(2) great religious reform in Israel;

(3) Josiah’s Great Passover.

Now the guessing begins. If 643 is typical, of what like event or date is it typical? Perhaps the Great Passover is one key. Jesus said he would partake anew with his disciples in the kingdom. In 1878 he would have had that opportunity. (A very great Passover!) 1878 seems like a likely date also for an antitypical temple repair and religious reform.

If this assumption be correct, 613 (the year of Ezekiel’s vision) would have 1908 as its antitype, in which year September 25th was the Jewish New Year. The fourth month, fifth day of the month, would then be January 1, 1909. Question: Did any vision happen then due to the heavens being opened? Answer: Seemingly yes! In the January 1, 1909 Tower appears the first of about a two-year series of articles clarifying the covenants. This is not insignificant. The effect on the church was profound. It also seems significant that at least one of the many explanations of #Eze 1 deals with the wheels as representative of the series of covenants and ages about which the Divine Plan revolves. Therefore, 613 and 1908 would both have shown visions of the glory of God as never before revealed. The date parallelism grows more convincing yet as we realize that 607 (the end of Zedekiah’s reign) parallels 1914 in this reckoning -making all of these parallel dates 2520 years apart. If there be validity in this attempt we pray the Lord will bless the ability of others to build on it.

- Contributed

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good: " We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amur, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

A Forum for the Publication of Scriptural Viewpoints

Thought to be Harmonious with God’s Plan of the Ages

Volume 2, Number 11, November 1981

The Plan of the Ages - A Review by Joseph Rotherham

Lutron Anti and Antilutron

A Covenant Sacrifice

Chronology of Early Bible Student Movement

Shroud of Turin

The Plan of the Ages-A Review by Joseph Rotherham

Joseph Rotherham, the translator of the Emphasized Bible which many Bible Students use frequently, was the editor of a journal titled The Rainbow. In Volume 23, 1886, appeared his 10-page review of the first Volume of Millennial Dawn, The Plan of the Ages. Though Rotherham held some of the conventional misinterpretations concerning the nature of man, the Trinity, #Re 20:5, and the identity of the Antichrist (and he criticized the book on those points), he evidently did embrace a hope of future probation after death for the unsaved. Perhaps readers will be interested to see a few excerpts.

"This is a notable book-bold, broad, and breezy; very refreshing after the stereotyped dogmas and platitudes which pass current in the theological world. It is a book for men and not for children ..."

". . . The one leading thought of this book . . . in a single word ... is RESTITUTION or RESTORATION: Restoration, sharply and constantly distinguished from Universalism. The author is not a Universalist, nor anything near it. With him the second death is total and final. From it there is no redemption and no recovery."

But he is a restorationist out and out. He holds that all men will rise from the dead - all be delivered from Adam’s sin and all its consequences sooner or later-all be put afresh and individually on trial, under new and improved conditions, with a fair chance of obtaining eternal life-so that none shall fail of the prize save by his own inexcusable crime: He holds that this restoration of the race as a whole-distinguished from the little flock, the elect, the Church, the bride of Christ, who will have been previously raised from the dead and exalted to be sharers of Christ’s own glory-will take place during the Millennial Age; progressively, if we mistake not, at any rate within or during the Thousand Years; and that at the close of that period, the incorrigible will be utterly destroyed for ever, and sin and sorrow thenceforward be no more: The author is strong upon the point that all loss through Adam’s sin will be more than made up to every man through Christ. Adam was created perfect.

Every man must be restored to the like perfection, and then decide for himself his eternal destiny....

"... It cannot be denied that there is to be a restitution; and very likely it is to be larger and grander than most of us have dreamed. For, though the word apokatastasis in #Ac 3:21 might be satisfied by the rendering "due accomplishment" (of the prophecies, that is), and so merely send us to the old prophecies to see what therein we can find to be fulfilled, yet still, when we get to the prophets, it is undeniable that they descry in the Messianic Age such an enormous amount of restoration than our poor systems can no way find room for it. If Elijah is to restore all things, depend upon it, it must be a restitution to Moses whose counterpart he is (#Mal 4). The only Messiah that Elijah knows must needs honour the Law before he delivers from it. So here is a great, even if only temporary, work of restitution to make room for. Then, again, there is the restoring of Israel, to her saving shame (#Eze 16); and if this includes her dead generations, as it surely must, who of us can find room for that in our "little systems," to say nothing of the restoring of Samaria and the restoring of Sodom itself; yes, of Sodom itself-for the mouth of Jehovah hath spoken it, and when we tremble at His word as we ought, and at the same time have an adequate apprehension of what fair interpretation really is, we shall blush even to begin to explain and mystify it away as we have done all too long. So that, up to this point, we can have no quarrel with Mr. Russell; nor can we doubt that there is much more of restitution in the Old Testament than even he has formally pointed out: there, in the sacred text itself, if we only knew how to read it . . ."

". . The Chapter on ‘The Permission of Evil’ is alone more than worth the price of the whole volume, and is the fullest discussion of this great mystery, and the nearest approximation to a probably correct solution of it, with which we are acquainted."

Incidentally, Rotherham’s criticism of Bro. Russell’s treatment of Daniel and Revelation-"He goes in the beaten track. Babylon is Rome, and all the rest of it .. : " - is evidence that main-line Protestant thought had once been clear in the historical view of Revelation and the proper identification of Antichrist.

- Contributed

Lutron Anti and Antilutron

The word "ransom" appears in our English New Testament 3 times. #Mt 20:28, #Mk 10:45, #1Ti 2:6. But the Greek in each case is not the same: In #Mt 20:28 and #Mk 10:45, the word rendered "ransom" is lutron, followed with the word anti. But in Timothy the Greek is one word, antilutron. Why this difference?

There is a slightly different thought in each place: The basic word lutron means "lit., a means of loosing (from luo, to loose), occurs frequently in the Septuagint, where it is always used to signify equivalence:"

Thus it is used of the ransom for a life, e: g. #Ex 21:30, of the redemption price of a slave, e: g. #Le 19:20, of land, #Le 25:24, or the price of a captive, #Isa 45:13: (Vine, Expository Dictionary)

The derivation of the word is helpful. "Lu" is from Luo, as Vine comments, meaning "to loose: " Tron is not a word of itself, but its meaning in other words is exemplified in some English words using that Greek suffix, like "electron," and "positron: " An electron is that (particle) which has an electric charge, a positron that (particle) which has a positive charge: Lu-tron therefore is "that which looses"- the basis of loosing, the price of release:

Anti can appear either compounded in a word, or as a word by itself. "The basic idea of anti is ‘facing.’ This may be a matter of opposition, unfriendliness or antagonism, or of agreement.... antiparerchomai in #Lu 10:31, 32, where the verb is rendered ‘passed by on the other side,’ i e: , of the road, but facing the wounded man; antiballo in #Lu 24:17, where the anti suggests that the two disciples, in exchanging words (see RV marg.), turned to face one another, indicating the earnest nature of their conversation. The idea of antagonism is seen in antidikos, an adversary, #Mt 5:25, antichristos, antichrist, #1Joh 4:3, etc."

"There is no instance of the uncompounded preposition signifying ‘against.’ ... the idea is that of ‘in the place of,’ ‘instead of,’ or of exchange: ..: "

Examples listed by Vine ("for" = anti):

"an eye for an eye" (#Mt 5:38)

"evil for evil" (#Ro 12:17, #1Th 5:15, #1Pe 3:9)

"railing for railing" (#1Pe 3:9)

"for a fish ... a serpent" (#Lu 11:11)

"for one mess of meat . . . his own birthright" (#He 12:16)

"a shekel ... for thee and Me" (#Mt 17:27) ("That is to say, the exchange is that of the coin for the tax demanded from Christ and Peter, rather than for the persons themselves: ")

"for a covering" (#1Co 11:15) ("Where the hair is a substitute for the covering: ")

"The substitutionary meaning is exemplified in #Jas 4:15, where the AV and RV render the anti ‘for that’(RV, mar", ‘instead of):’

("In #Heb 12:2, ‘for (anti) the joy that was set before Him endured the cross,’ neither the thought of exchange nor that of substitution is conveyed; here the basic idea of facing is present. The cross and the joy faced each other in the mind of Christ and He chose the one with the other in view: ")

So our Lord states that his human life was to be given a lutron, "price of release," anti, "in the place of, or instead of," many.

Paul’s expression in #1Ti 2:6 is different. The word for "ransom" is not lutron, but antilutron, and his word for "for" is not anti, but huper. Antilutron means a "corresponding price of release," or as Vine puts it, "a substitutionary ransom ... there the preposition is huper, on behalf of...: "

To summarize:

#Mt 20:28 Ransom for many

#Mk 10:45 lutron anit

price of release in the place of

or instead of

or in exchange for

#1Ti 2:6 Ransom for all

antilutron huper

corresponding on behalf of

price of release

or substitutionary ransom

A Covenant Sacrifice

As the years passed, and Abraham wondered about the birth of the promised heir, he queried the Lord for an assurance respecting his expectation. He no doubt wished to be certain he understood the promise correctly. God renewed his word, affirming that as the innumerable stars above, "so shall thy seed be: " (#Ge 15:5) God also instructed Abraham to perform what may seem a strange ritual. He directed that various animals be sacrificed, divided (except for the birds as #Le 1:17), and spread out on the ground. "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the Lord made a covenant with Abram...: " (#Ge 15:16, 17)

Why this strange performance? Apparently God was condescending to a recognized custom of the time (as well as directing a type, on which perhaps more at a later date). When a solemn pact was made in ancient times the contract was solemnized, made binding, ratified, when the contracting parties walked between the pieces of a slain animal, the "covenant sacrifice" or "covenant victim: "

Thomas Scott’s commentary: "As the ratification of a covenant between the Lord and his servant was intended, the animals were divided asunder, the birds alone excepted: because the form of covenanting required, that the persons concerned should pass between the parts of the sacrifice: perhaps intimating, that he who broke the covenant, might expect in like manner, to be cut asunder by the avenging sword of justice:"

"The Gentiles, as well as the Jews, used a form of this kind in confirming covenants and treaties; which custom might perhaps be derived by tradition from this transaction; or the Lord saw good, in this instance, to condescend as far as practicable, to a custom already established:" (Note Abraham did not pass between the pieces, but that which represented the Divine presence did the burning lamp. This was a unilateral agreement. God promised to do something. Abraham had no conditional part, having demonstrated his faith previously per #Ge 12:1-4.)

Another example of this practice is in #Ge 21:27. "And Abraham took sheep and oxen, and gave to Abimelech, and they two solemnized a covenant: " (Rotherham) Rotherham’s footnote on "solemnized a covenant" is "cut, because of the cutting up and distribution of the flesh of the victim: "

Adam Clarke’s comment: "the word is Kareth Berith-to cut a covenant, or rather the covenant sacrifice; for as no covenant was made without one, and the creature was cut in two that the contracting parties might pass between the pieces, hence cutting the covenant signified making the covenant: "

He goes on to explain that the Latin words of the Romans used for making contracts had root meanings of "cutting its throat," or "knocking it down" with a stone axe, from the custom of slaying a sacrifice to ratify the agreement.

A third scripture example of the custom is in #Jer 34:18-20.

With the background of this custom, the Diaglott version of #Heb 9:16, 17 makes good sense: "For where a Covenant exists, the Death of that which has ratified it is necessary to be produced; because a Covenant is firm over dead victims, since it is never valid when that which ratifies it is alive: "

Chronology of Early Bible Student Movement

"Blessed is he that cometh to the 1335 days"

1868. Charles T. Russell (1852-1916), raised in a Christian atmosphere, had joined the church at an early age and been active in mission work. But the creeds became a stumbling block to him, because he could not harmonize their teachings (especially eternal hellfire) with his concept of a loving God. But just as the very foundations of his faith were being threatened, he stumbled upon an Adventist meeting seemingly by accident, and its message served to restore his confidence in the Bible: Thereafter he was careful to distinguish between man-made creeds and teachings of the Bible, and determined to return to his Bible study with more zeal than ever before:

1870. At age 18, Mr. Russell and a small group of associates formed a Bible class in Allegheny, Penna. He became convinced that they were living near the close of the Gospel Age, at which time the faithful watchers for the return of Christ would be given a clearer knowledge of the divine plan. The next five year period, in his own words, "was a time of constant growth in grace and knowledge and love of God and his Word: " By 1872, he came to the realization that the atoning sacrifice of Christ would bring about the resurrection of all who had died and provide them with an opportunity for coming to a full knowledge of the Truth and for gaining everlasting life:

In later years, Mr. Russell was to gratefully acknowledge the assistance in doctrinal matters which he received from Mr. George Stetson and Mr. George Storrs (the latter, editor of "The Bible Examiner,") in this early period. He wrote, "We were then merely getting the general outline of God’s plan, and unlearning many long- cherished errors, the time for a clear discernment of the minutiae having not yet fully come: "

1876. Mr. Russell was elected Pastor of the Allegheny Bible class and began to assume more of a leadership role: His warm, loving personality and kindly manner endeared him to the group and proved a great asset throughout the years of his expanding ministry. Pastor Russell had always been grieved at the date setting practice of the Adventists and what he considered their crude ideas of the object and manner of the Second Coming. But his acquaintance with two Adventist- oriented writers now gave fresh insights into the subject of prophetic time: These were Mr. Nelson Barbour, editor of "The Herald of the Morning" in Rochester, NY, and Mr. J. H. Paton from Almont, Mich.

They suggested that the time prophecies pointed to the year of Christ’s invisible presence, when he would begin setting up his Kingdom on earth, gather his church and separate the wheat from the tares. Mr. Barbour convinced Pastor Russell from several lines of prophetic testimony that 1874 had seen the beginning of this work.

1877. Pastor Russell and Mr. Barbour jointly published The Three Worlds and Plan of Redemption, which combined the concepts of the ransom sacrifice of Christ, restitution blessings to follow, and time prophecy. Pastor Russell also became assistant editor of "The Herald of the Morning" with Mr. Barbour. Pastor Russell called a special meeting of all the ministers in Pittsburgh and Allegheny to demonstrate that Christ had returned invisibly in 1874. Many attended, but none accepted the teaching. The following year, he published the pamphlet, "The Object and Manner of the Lord’s Return," hoping thereby to dispel some of the "doomsday" aspects traditionally associated with the event.

1879. Doctrinal divisions caused Pastor Russell to withdraw support from Mr. Barbour and to begin publishing an entirely new journal, called "Zion’s Watch Tower and Herald of Christ’s Presence: " Pastor Russell was to remain editor of this monthly magazine (semi-monthly from 1892) until his death in 1916. It became the chief means of stirring interest in the doctrines of the divine plan and, in later years, of maintaining that interest.

1881. Pastor Russell published Food For Thinking Christians which carried an illustrative "Plan of the Ages" chart summarizing the various stages of God’s plan of salvation. It was followed by The Tabernacle and Its Teachings, detailing sacrificial aspects of the life of Christ and his followers, drawn from types in the Old Testament.

Local congregations of Bible Students began to spring up around the country, supporting the work of the Watch Tower Society and electing Mr. Russell as their pastor. The largest groups were in Pittsburgh, New York City, Philadelphia, Boston, Chicago and Los Angeles. Convention gatherings began to be organized in various cities, attended at first by hundreds, and in later years by thousands.

1886. Pastor Russell published Millennial Dawn, an enlargement of the earlier Food For Thinking Christians, and the work soon became the classic and mainstay of the movement. Its simple, easy-flowing style contrasted sharply with the complicated theological treatises of the day. It laid out the successive stages of God’s purposes as revealed in Scripture, covering such subjects as: Time features, the program of blessing, the permission of evil and its value, ransom and restitution, the Day of Judgment, distinction between spiritual and human natures, the prophetic course of the kingdoms of this world, the great time of trouble, and the nearness of God’s Kingdom upon earth. (The title of the work was later changed to The Divine Plan of the Ages and it became the first of six volumes under the heading of "Studies in the Scriptures: ") Circulation eventually surpassed the six million mark, a phenomenal record for a religious work, attesting both to its value as a textbook and to the zeal of those promoting it.

A large group of volunteer workers gradually entered the work, enthusiastically distributing Watch Tower publications throughout the country at a minimal cost to the public. By 1886, the number of these colporteurs, or traveling agents of the Society, reached about 300.

1889. Pastor Russell published The Time Is At Hand, Volume Two in the "Studies in the Scriptures" series. This work concentrated on chronological and prophetic aspects of God’s plan, summarizing studies of earlier devout students of the Bible, especially of the Adventist movement, and adding appropriate refinements and the fuller unfoldings just recently uncovered. Subjects discussed included Bible chronology, the first advent in prophecy, the Time of the Gentiles, the manner of Christ’s return, earth’s great jubilee, and the Antichrist system.

Two teachings were stressed in this volume which were quite unorthodox: First, that the invisible return of Christ, beginning in 1874, would be marked initially by an intense period of distress upon the nations which would give way to an unparalleled time of blessing under the Millennial Reign. And second, that the year 1914 would mark the end of the "Times of the Gentiles" lease of power and herald the earthly establishment of God’s Kingdom. These two dates, 1874 and 1914, henceforth became cornerstones of the movement and elicited great excitement among the believers.

Summary. During his forty-year-plus ministry, Pastor Russell traveled more than a million miles as public lecturer, preached more than 30,000 sermons, and wrote books and tracts totaling over 50,000 pages. He managed a world-wide evangelistic campaign that employed 700 speakers and at the height of his popularity, 2,000 city newspapers with a circulation of 15 million published his weekly sermons. By 1916, there were more than 1,000 Bible study classes around the world that had elected him as their beloved Pastor. But perhaps the highlight of his public witness work was the "Photo Drama of Creation," a unique slide and film showing with accompanying sound, far ahead of its day, depicting God’s plan from earth’s creation to its perfection in the Millennial Reign. Beginning in 1914, this production was shown throughout the US and several foreign countries to large audiences totaling more than ten million.

Despite the disappointment in the partial failure of the 1914 hopes, when it had been expected that God’s Kingdom would come, the Bible Student movement survived and many continued to rejoice in the blessings of increased knowledge which Pastor Russell’s ministry had provided. Under his leadership, it was felt that a fresh flood of light had been directed upon the Scriptures which revealed and clarified many truths long hidden and misunderstood. Errors of the past regarding the inherent immortality of man, the relationship of the Father and Son, and the nature of eternal punishment gave way to these beams of advancing light. Contemporary Bible Students remain convinced that current crisis events of the world are verifying the predictions of the Bible relative to the "end times," and that we are on the threshold of a new era in which God will intervene to establish His long-promised Kingdom of blessing.

(The Bible Student Movement in the Days of C. T. Russell, James Parkinson.)

Jehovah ‘s Witnesses in the Divine Purpose, Watchtower Bible and Tract Society, pp. 14-68.

Thy Kingdom Come, C. T. Russell, pp. 88-89.

Watch Tower Reprints, "Harvest Gatherings and Siftings," (CT Russell, Vol. 6, pp. 3820-3826.)

Contributed

Shroud of Turin

The 40-member Shroud of Turin Research Project tentatively concludes the image on the shroud is of a scourged crucified man. The blood stains are real, but it is not possible for scientists to decide if the image is Jesus Christ’s. Nonetheless, a former member of the team is co-author of a book claiming the long linen cloth is Christ’s burial shroud.

The holy scriptures have something to say on the matter. When Lazarus arose from the dead his face was bound with a napkin separate from the grave clothes. #Jo 11:44. In Jesus’ tomb the napkin that had bound his head was found separate from the other grave clothes. #Joh 20:7. Since a one piece burial cloth does not fit that description, the Turin Shroud is not Christ’s. (Footnote - #Joh 19:40 also says Jesus’ body was "wound" in linen clothes (plural), whereas the Turin shroud had been stretched lengthwise. "Similarly, the Greek #Mt 27:59 means rolled in a clean linen cloth"; so Thayer.)

The shroud may be of some interest, however. It is another stark witness to the horrid Roman practice of torture and death by crucifixion.

- Contributed

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." we do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address an correspondence to: Beauties of the Truth, 9159 via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 2, Number 12, December 1981

Allegories of Redemption

Stars, Dust & Sand

A Note to Readers

A Sword Upon Babylon

Some Sin Offerings Eaten

Allegories of Redemption

The Old Testament Scriptures are literally full of allegorical illustrations of various features of the Divine Plan. And there is an order to the allegories. Allegories illustrating God’s covenants, for example, are not randomly distributed throughout the Old Testament, but are concentrated in the history of the lives of the patriarchs to whom God’s covenant of blessing was expressed. To Abraham, Isaac and Jacob the promise of a blessing to all mankind was given, and in their lives were illustrations of the covenants and classes to be developed in the outworking of God’s promised blessing. Further,

x In the affliction of Abraham’s natural seed for 400 years we have a picture of the affliction of the spiritual seed of promise during their development in the Gospel Age.

x In Israel’s deliverance from bondage to Egypt we have an illustration of the deliverance of the saints (firstborn) and the world from the bondage of Satan’s rulership.

x In God’s dealing with Israel, in their Law and Atonement rites, we have pictures of the processes by which atonement will be made for all mankind -first for the saints, and then for the world.

x In receiving the inheritance of the promised land Israel typified the saints (two tribes on the east of Jordan), Ancient Worthies (Manasseh, which settled on both sides of the Jordan), and the world (9 tribes on the west of Jordan) coming into the inheritance of rest God intends for each.

x In the history of the judges, which preceded Israel’s Kingdom, we find allegories of the Gospel age, which precedes the establishment of the Kingdom.

x In the period of Israel’s kingdom we have pictures which relate to the Kingdom in one sense or another. The first three kings of Israel, each with a reign of 40 years, picture the Typical (Saul), Embryo (David), and Glorious (Solomon) kingdom of God, respectively. The reigns of many of the subsequent kings who were unfaithful represented the false kingdom of Antichrist. The reign of Ahab is prominent in this connection.

x In the captivity of Israel to Babylon is a picture of the captivity of spiritual Israel to Mystic Babylon.

x In the building of Jerusalem after Babylonian captivity we find allegories relating to the construction of the walls of New Jerusalem, the Church. The books of Nehemiah and Esther record experiences which illustrate the construction of Christian character and resolve.

Early Allegories of Redemption

But our focus now is on the allegories formed by the experiences of Adam, Eve, and their sons. They also fit a pattern. As Adam and Eve were the source of man’s fall into sin and death, so their experiences represent mankind in a fallen condition, seeking redemption. As a promise of a seed of deliverance was intimated to Eve, so her sons foreshadow the development of the seed of promise which would deliver mankind.

When Adam and Eve had sinned, they realized a need of a covering. This represents that mankind in their sinful condition require a covering- not of mere clothing, but of righteousness. What would be suitable? "... and they sewed fig leaves together, and made themselves aprons."

We notice two things about this: first, that this covering was provided by Adam and Eve, rather than God, and second, that this covering was evidently unsuitable since God provided them with animal skins later. "Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them." (#Ge 3:21) Bible Students have seen this to mean, typically, that God provides mankind a covering of righteousness at the cost of life - the shedding of blood being necessary to secure the skins of the animal. In the reality, the cost was the life of Jesus’ human nature. The benefits of that gift have come to us now, and will shortly come to all mankind in the mediatorial Kingdom, near at hand.

But what of the fig leaf aprons? Do they symbolize something in particular of man’s attempt at justification? Yes, they seem to represent efforts toward self-righteousness, self-righteous acts and conduct to act as a covering. This was essentially the hope held out by the Law. "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them." (#Ro 10:5) By perfect obedience, perfectly doing righteous works, it would be possible to secure life by evidencing that you were not an imperfect, condemned human. The flaw, of course, was that such a thing is an impossibility. Perfect works are not possible with fallen man. That attempt at covering is not suitable.

That the leaves were of the fig tree helps identify the symbol. The fig tree is used extensively to represent Israel. Leaves, the prominent visible aspect of a full tree, indicate the outward manifestation, profession, teaching, instruction of that represented by the tree. So our Lord cursed the fig tree shortly before his death, illustrating that Israel was cursed for having nothing but professions, without actual fruitage. And in #Re 22:2, the leaves of the tree of life picture the teachings and instructions of the glorified saints, which shall be "... for the healing of the nations."

What was the teaching, instruction held out by the Jewish tree? It was that by obedience to the Law, life could be had. The fig leaf aprons are a good illustration of endeavoring to gain life by righteous works. But alas, a fruitless endeavor! requiring God’s provision of the ransom, shown in the animal skins which God provided.

#Ge 3:8 says that after Adam and Eve had adorned themselves with the aprons, "... they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden." This also has its lesson. It shows mankind’s condition after the fall, associating in nations and governments as though to gain some security and protection from the condemnation imposed by God. Trees do symbolize nations, and the trees of Eden in particular are used to represent nations. This is explicitly so in #Eze 31, in a prophecy against Pharaoh, king of Egypt. In that prophecy both Pharaoh, representing his nation Egypt, and Assyria are likened to great trees made "... fair by the multitude of his branches: so that all the trees of Eden [other nations], that were in the garden of God, envied him. ... To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth.... This is Pharaoh and all his multitude, saith the Lord God." (#Eze 31:9, 10, 16, 18)

The Genesis record next tells of God’s conversation with Adam and Eve, the sentence of condemnation, and the hope of eventual release through the seed of the woman. (#Ge 3:15-17) The following chapter builds on that hope. The firstborn, Cain, was evidently seen to be in fulfillment of God’s promise, for Eve said "I have gotten a man from the Lord."

Let us look at Cain, then, as the first development of God’s promise to provide the way of blessing. That would be Israel, the people of whom it was said, "Ye shall be unto me a kingdom of priests..." if they would be faithful to the Lord. (#Ex 19:5, 6) Had they remained faithful they would have secured the privilege of coming into Christ, to become God’s agent for the blessing of all mankind. But they did not. Rather, they slew the Messiah appointed for them, their younger brother according to the flesh, just as Cain slew Abel. Abel was an illustration of Christ, slain by the rebellious Jewish people. Even the offerings of Cain and Abel to the Lord suggest this: Cain, Israel, offered vegetation - it reminds us of the fig leaf covering first used by Adam and Eve. But Abel offered a blood sacrifice, of the firstlings of the flock, just as Jesus offered himself as the spotless lamb of God to provide the ransom covering for mankind, pictured by the animal skins given Adam and Eve.

Cain’s punishment was not death, but to be "a fugitive and a vagabond ... in the earth ... and the Lord set a mark upon Cain, lest any finding him should kill him." Just so, Israel has been a dispersed and fugitive nation during the Gospel age, but a people marked of the Lord to prevent their destruction.

After the death of Abel, Eve had another son, Seth. Her comment on the occasion gives us a clue as to who Seth pictured, and also adds strength to the thought that Abel pictured Jesus. "... she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew." Previously she had looked to Cain as the "man from the Lord" to fulfill the promised seed. But as Cain evidently disqualified himself by his treachery, she understood Abel to have been shown the worthy one. But Abel having died, Seth becomes his replacement. ... "another seed instead of Abel, ..." Seth pictures the risen Christ, as Abel pictured the sacrificing Christ. Christ risen is the successor to Jesus slain, and is the seed through whom the promised release of mankind will be effected.

In course of time Seth also bore a son, "and he called his name Enos: then began men to call upon the name of the Lord." (#Ge 4:26) This takes us to the time when the risen Christ, with his completed bride, will as the "everlasting father" bring forth children in the kingdom. Then Christ will give to mankind the benefit of the life he yielded at Calvary, and become the second father of the race. And then, when Seth - Christ risen - brings forth mankind as his children in the kingdom, men will call upon the name of the Lord in praise and thanksgiving for His kind mercies.

Stars, Dust & Sand

God promised Abraham that his seed would be multiplied greatly. To illustrate this God likened Abraham’s seed to the stars of heaven, the dust of the earth, and the sand of the seashore - each multitudinous. But Bible Students have long seen that these terms convey a deeper meaning than just of a vast number. The stars picture the heavenly seed of Abraham, the church of the firstborn, and the sand the earthly seed of Abraham, which will ultimately include all of restored mankind. A thought which has appealed to some is that the dust of the earth refers to natural Israel -earthly, but to some extent distinct from the sand class of all mankind.

We agree with these identifications. And when we look to the narratives of Genesis dealing with the patriarchs, we find a consistency in the use of these terms.

Stars

#Ge 15. Abraham is asking for some assurance of God’s promise of a child. At this time Abraham had no child at all, and it appeared that his inheritance would fall to "one born in my house" of servants - perhaps Eliezer, his steward, or a child of his (#Ge 15:2, 3, cf. #Ge 14:14.) But the Lord assured him, "This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir." (vs. 4) The promised child, of course, was to be Isaac, who Paul tells us pictured the spiritual seed of Abraham. (#Ga 4:28) God responded by telling Abraham to "Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be." (vs. 5) So the promise of Isaac was specially tied to the stars, just as we would expect if the stars picture the spiritual seed of Abraham, as Isaac did.

And when God repeated the covenant to Isaac, after Abraham’s death, it was the symbol of stars that God used to describe Isaac’s seed. "I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries (as #Ge 15:18-21); and in thy seed shall all the nations of the earth be blessed." (#Ge 26:4)

Dust

The symbol "dust of the earth" for Abraham’s seed was mentioned on the occasion of Lot and Abraham separating, dividing the land because of their number. After Lot had chosen the well-watered plains of Jordan, God said to Abraham: "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee." (#Ge 13:14-17)

The land which was being promised was the land given later to the Israelites, and to which they are now regathered. The land promised was most pertinent to Abraham’s natural seed, Israel. This aspect of Abraham’s seed was likened to the dust of the earth.

And when God repeated the covenant to Jacob, who in contrast to Isaac stands for the natural seed of Abraham, Israel after the flesh, it was the symbol "dust of the earth" that He used. And again, the land itself was an important part of the promise. "... the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south.(as #Ge 13:14) and in thee and in thy seed shall all the families of the earth be blessed." (#Ge 28:13, 14)

Sand

This term appears first in connection with Abraham’s offering of Isaac. That event pictured the death of Jesus as the Ransom for mankind, which assures the blessing of all those who will constitute the heavenly seed of Abraham, and those who will constitute the earthly seed in its widest scope. So it is consistent that on this occasion God likened Abraham’s seed to "the stars of the heaven, and as the sand which is upon the sea shore ..." (#Ge 22:17)

In #Re 20:8 the expression "sand of the sea" is applied to restored mankind. Satan will "... go out to deceive the nations which are in the four quarters of the earth, the number of whom is as the sand of the sea."

A Note to Readers

We have had a good number of heartening letters and comments about BEAUTIES OF THE TRUTH. Thank you. It has encouraged us to continue. We have also heard from two readers who very courteously, and with wishes of blessing on our efforts, informed us that time, or benefit derived, was not sufficient for them to think it advisable to continue receiving BEAUTIES OF THE TRUTH. If others are of this persuasion, kindly inform us, as we do not wish this mailer to burden any. We appreciate the honest feedback.

However, you may know of brethren who would appreciate receiving this circular who are not yet aware of its availability. Please inform them. We are happy to send BEAUTIES OF THE TRUTH to all the brethren who wish to have it.

We specially express our thanks to those who have shared their studies with us, which is the point and purpose of distributing this folder. And we are grateful to those who have sent suggestions and counsel. They do not fall on deaf ears, but on thoughtful ones. And we thank you for sending us feedback on specific articles. Some brethen have said they enjoy most seeing the responses of readers published as "Correspondence."

We are always glad to hear from you. - BT

A Sword Upon Babylon

Some time ago a brother directed our attention to a passage of Jeremiah which prophesied the destruction of Babylon, and suggested that it paralleled the 7 plagues, which are a seven-staged destruction of mystic Babylon during the Gospel Age Harvest. The prophecy is in the 50th chapter of Jeremiah. That chapter opens: "The word that the Lord spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet." After reciting the cause for Babylon’s doom, and exhorting his people to "remove out of the midst of Babylon ..." (vs 8), Jeremiah breaks down the destruction of Babylon into 7 divisions. The first 5 of these are designated by the expression ‘A sword is upon ...’

There is "A sword upon the Chaldeans ... the inhabitants of Babylon, ... A sword upon the chief stays [margin] ... A sword upon her mighty men ... A sword upon their horses and ... chariots and ... mingled people ... A sword upon her treasures..." (vs. 35-37) Then follows "A drought upon her waters..." and finally utter desolation, "As God overthrew Sodom and Gomorrah ..." (vs. 38-40) Let us put this to the test, by comparing these 7 divisions of Babylon’s fall with the 7 plagues which bring down Mystic Babylon, recorded in #Re 16. Working backwards, the 7th and 6th divisions compare readily. 5. The treasures aptly depict the heart of Great Babylon -the seat of the Papal beast itself. 4. Horses represent doctrines, and the sun pictures the basic doctrines of gospel truth. 3. The mighty men of Babylon are the teachers and leaders, the "rivers and fountains" who spew forth Babylon’s bloody teachings. 2. The chief stays [marginal rendering] perhaps refer to the political stays of the sea class. 1. The inhabitants of Babylon, nominal Christians, are the earth class of Revelation.

#Re 16

#Jer 50:35-40 ..... Plagues poured upon

1) inhabitants ................. earth

2) chief stays.................. sea

3) mighty men................... rivers & fountains of water

4) horses....................... sun

5) treasures .................... seat of the beast

6) waters....................... Euphrates dried up

7) destroyed as................. air-"it is done"-Great

Sodom & Gomorrah.. Babylon destroyed in Armageddon

In each case, we find that the divisions in #Jer 50 closely parallel the divisions in Revelation

16. The same things are affected in each. We therefore conclude that in #Jer 50 we have a prophetic account of the 7 last plagues.

How Does This Help?

By having two passages to compare, it should be easier to determine what is to happen in the reality, in this harvest period, to fulfill the 7 plagues. Of course, one’s conclusions in this area would be affected by (and affect) the view one holds on the timing of the 7 last plagues. Our view (reasons not detailed here) is that the plagues commence with the fall of Babylon in 1878 and are sequential and cumulative to the destruction of Great Babylon in a future Armageddon. From this viewpoint the following suggestions seem reasonable.

1) The Truth message plagues the inhabitants of Christendom, nominal Christians who haven’t an ear to hear.

2) WWI disrupts the chief political stays of Babylon, and the sea class.

3) The teachings of Christendom are seen to be deathly, not life giving, as world events (like WWI) shatter hopes for a peaceful conversion of the world.

4) Modernism sweeps over the churches, corrupting doctrine to the core. But basic Gospel truths are a scorching rebuff to the modernist persuasion.

5) Papal crises within the church, foment and discontent within the clergy.

6) Evaporation of popular support from Christendom, leading to a coalition to fortify their waning strength.

7) Christendom’s Overthrow in Armageddon

Some Sin Offerings Eaten

A reader points us to #Nu 18:9-10, inquiring how this accords with our comment regarding #Heb 13 that sin offerings were not to be eaten. (As in "Beasts Whose Blood is Brought into the Sanctuary," May 1981 BT.)

The answer is that some sin offerings were eaten, and some were not. The kind referred to by Paul in #Heb 13 could not be eaten because they were burned. The kind of sin offering which was to be burned rather than eaten is distinguished by what is done with the blood. If the blood of the sin offering was brought into the tabernacle, applied to atone or reconcile, then it was the kind of sin offering which was to be burned. (As on the Day of Atonement.) Otherwise, it might be eaten. The law which forbids eating certain sin offerings is contained in #Le 6:30. "No sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy, shall be eaten: it shall be burnt in the fire."

On the other hand, most sin offerings were not of this type and were to be eaten. #Nu 18:9-10 and #Le 6:25-29 both show this .In fact, #Le 10:16-20 records one occasion when Moses was angry with Eleazar and Ithamar for not eating the sin offering. He said."... behold, the blood of it was not brought in within the holy: ye should indeed have eaten it ..." (NASB)

In #Heb 13 Paul informs us that we have the privilege of being offered as an atonement sin offering. He wrote: "We have an altar," for our use -to be sacrificed on. What kind of sacrifice do we become on the altar [The kind ... ] "whereof they have no right to eat which serve the tabernacle [because] the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned [instead of eaten] ..." (#Heb 13:10, 11)

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 3, Number 1, January 1982

The Mount of Olives A Prophecy of Noah A Talent-the Price of a Man Revelation

The Mount of Olives

This famous mount, standing east of Jerusalem, is referred to often in the Scriptures. It seems to be frequently linked to prophetic events to occur at the Lord’s return. It was "as he [Jesus] sat upon the mount of Olives" that the disciples asked of the signs of his presence (#Mt 24:3). It was from Mount Olivet that Jesus evidently ascended out of the apostles’ sight, and where the angels promised "this same Jesus ... shall so come in like manner as ye have seen him go into heaven." (#Ac 1:11, 12)

Perhaps the most famous reference to it appears in #Zec 14. There, in dramatic symbology, is described the establishment of the Kingdom of God on earth, and the subsequent flow of blessing from it. "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." (#Zec 14:4) This passage is treated at length in the chapter "Jehovah’s Footstool Made Glorious"-see Volume 4. It describes the establishment of the kingdom in two phases-heavenly, northward, and earthly, southward.

When this is accomplished it will allow the blessings of life and truth, pictured by the river flowing from the temple at Jerusalem, to reach the Dead Sea of mankind, awakening them out of the sleep of death and refreshing them with all the benefits of God’s grace and nourishment.

An interesting detail of #Zec 14:8 is that the waters from Jerusalem will actually flow to both the Dead Sea and the great Mediterranean Sea. "And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea [the Dead Sea], and half of them toward the western sea [the Mediterranean Sea]..." (ASV) Perhaps this pictures the two classes of men under Adamic curse -those who are still breathing (Mediterranean), and those in the grave (Dead Sea). Both will be revived, freshered, blessed by the living waters.

The splitting of the mount of Olives, which we see to be symbolic and not literal (though the symbolisms follow closely the potentials of the geographic layout), happens in connection with God’s final deliverance of Israel from her enemies, according to the context of the first three verses. This will come in close association with the raising of the Ancient Worthies, which will directly inaugurate the earthly kingdom, and so differentiate an earthly sphere of God’s kingdom from the heavenly one "splitting" the kingdom of God into two aspects.

The name of the mountain chosen to symbolize the Kingdom government-the Mount of Olives - well suggests the character of that kingdom as offering the blessings of the holy Spirit (represented by olive oil, the special produce of the olive -see #Jud 9:9) for enlightenment, solace and peace to troubled mankind. Remember that the olive leaf in the mouth of the dove was used to signal peace and solace after the flood.

There is another reference to the Mount of Olives which, like Zechariah, points to the blessing of the Kingdom through the Spirit of God. It is found in #Eze 11. As a preample to it, Ezekiel is shown visions of the great iniquity of Jerusalem, its idolatrous religious leaders, the "sealing" of the faithful, and the destruction of the rest. (Chapters 8-10) This is a picture for us of the false worship of Christendom, the sealing of the saints, and destruction of the systems of error and the tares they contain.

We know that following the overthrow of Christendom the Kingdom will be established. So following #Eze 9-10 might there be a reference to the kingdom work? There is. #Eze 11:17-20 refer to the blessing of Israel. "I will even gather you from the people ... and I will give you the land of Israel ... I will give them one heart, and I will put a new spirit within you ... that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God." This happens during the Kingdom. And in connection with this, we read in verse 23, "And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city." This appears to end that particular vision of Ezekiel. (See verse 24.) (#Eze 11:23-24)

What mountain is that described as "on the east side of the city"? Zechariah answers "... the mount of Olives ... is before Jerusalem on the east." (#Zec 14:4) So #Eze 11:23 also refers to the Lord’s spirit resting on the mount of Olives as illustrating the blessed effects of the Kingdom of light and peace to comfort and bless Israel and mankind.

A Prophecy of Noah

"Noah ... said, Cursed be Canaan; a servant of servants shall he be unto his brethren ... Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant." (#Ge 9:24-27)

As time progressed, the Canaanites did become subservient to the Shemites. For of Shem came Abraham, and of Abraham ultimately the 12 tribes of Israel, who were given the land of Canaan. "Behold the land of Canaan, which I give unto the children of Israel for a possession." (#De 32:49)

But the prophecy also indicates Japheth was to receive of the blessing which would naturally fall to Shem supposing this is the meaning of "God shall enlarge Japheth, and he shall dwell in the tents of Shem." This was also true. The Gospel, generally repudiated by the Jewish people, was opened to the gentiles. And of the gentiles those of Japheth’s descent seem to have been the most highly favored. Might this be related to God’s direction of the Gospel into Macedonia (#Ac 16:9) and westward into Europe?

A Talent— the Price of a Man

Israel’s tabernacle, in the strictest sense, was the linen tapestry which first overlaid the boards which supported it. "Thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.... the five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another ... and couple the [two larger, 5-piece] curtains together with the taches: and it shall be one tabernacle." (#Ex 26:1, 3)

This, in turn, was overlaid with 3 coverings: one of goat hair, one of ram skins, and above all a covering of seal skins (badgers in King James). The supporting edifice was constructed of boards standing upright, measuring 11/2 cubits wide, evidently 1/2 cubit thick, and standing 10 cubits tall. (#Ex 26:16) They were arranged 20 per side, and 6 in the back, with an extra board placed at each comer. We cannot be sure how those two comer boards were placed.

Each board was supported beneath by two tenons, each projecting into a socket of silver weighing one talent. The sockets, then, were the fundamental grounding of the whole structure-the foundation, so to speak. Since there were (20 + 20 + 6 + 2 =) 48 boards, there would need to be 96 sockets. (#Ex 26:17-25) But four more silver sockets were employed to hold four pillars supporting the vail leading into the most holy. (#Ex 26:32) This brings the total to 100 sockets of silver, and there were none others.

Our focus now is to identify what was symbolized by these sockets. We think it represents the ransom of our Lord, the redemption price delivered up at Calvary. Or, as silver elsewhere represents truth (#Ps 12:6), perhaps it would be more precise to say they represent the truthof the ransom doctrine -the basic foundation truth upon which the plan of atonement and redemption is laid.

To see that the silver sockets are directly linked to redemption, we investigate the origin of those sockets. The silver, as all of the elements of the tabernacle, was received from the people of Israel. (#Ex 25:1-8) But the silver was received in a different manner than the other materials, or even the other metals. #Ex 38:24-25 speaks of the "gold of the offering verse 29 speaks of the "brass [copper] of the offering but when the silver is mentioned, verse 25, it is referred to differently. "And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary: A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men." (#Ex 38:25, 26)

Rather than everyone giving as they could, the receipt of silver was as it were a tax upon the adult men, each paying the same amount, a bekah, which is 1/2 shekel. To summarize: There were 603,550 men age 20 and up. Each gave 1/2 shekel. There are (evidently) 3000 shekels to the talent. The total, therefore, would be 100 talents, 1775 shekels of silver.

#Ex 30:12-16 explains the tax in more detail. "When thou takest the sum of the children of Israel ... then shall they give every man a ransom for his soul unto the Lord, ... half a shekel after the shekel of the sanctuary ... shall be the offering of the Lord. Every one ... from twenty years old and above, shall give ... The rich shall not give more, and the poor shall not give less than half a shekel ... to make an atonement for your souls. And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation ... to make an atonement for your souls."

The silver sockets, then, are linked directly with the atonement of the men of Israel. The men of Israel represent mankind, so the silver sockets are tied in with the atonement of man. And that which enables the atonement of mankind is the ransom price laid down by our Lord -evidently pictured by the sockets.

But why 100? Well, it is a good round number, and if it were any "un-round" number, we might feel inclined to search for some deeper symbol in the number itself. But it does serve to link those sockets, 100 in number, to three other parts of the tabernacle (used broadly) which have the measure 100 associated with them, and also represent our Lord. They are the gate to the court, the door of the tabernacle, and the vail leading to the most holy. Each of these measures "100" in area. The gate was 20 x 5 cubits, the door and vail each 10 x 10 cubits. Each of these represents our Lord in one sense or another. It is by faith in Christ that we first have access into the court. It is by consecration of our all to be dead with Christ that we enter into the door of the tabernacle, and begin our development as New Creatures. It is through the veil of flesh rent for us that we have subsequent access into the most holy. (#He 10:20)

It is through Christ that we see the "Way" to reconciliation with God, that we subsequentlyare begotten by the "Truth" to become "new creatures in Christ," and finally receive "Life" immortal if faithful unto death. Jesus is the "Way [gate], the Truth [door], and the Life [vail]: no man cometh unto the Father, but by me." (#Joh 14:6) The number 100 running through each of these elements of the tabernacle-the sockets, gate, door, and vail serves to link them together as all pictures of essentially the same thing from one perspective or another -in this case, the one thing being our Lord.

A Life or a Talent

The weight of the silver sockets is also noteworthy. It was a talent. A talent of silver is elsewhere referred to as the price to be paid for a man’s life, and this strengthens the identification of the talent-weight silver sockets as representing the price required for mankind’s life -the ransom.

The account is in #1Ki 20. The King of Syria had twice attacked the ten-tribe kingdom of Israel, and the Lord had given the victory to Ahab, king of Israel. After the second battle Ahab should have slain the opposing king, Benhadad, but instead made a pact with him and spared him. For this God’s punishment was that Ahab would die. His life would go for the life of Benhadad. This judgment was communicated to Ahab in the following way. A prophet placed himself so as to intercept Ahab in his passage. The prophet pretended to be a soldier, and even arranged to be wounded to make it convincing. He told Ahab that during the battle a man delivered a captive to him with the warning "if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver." Ahab judged the man [prophet] should therefore die, whereupon the prophet explained that just such a judgment was to befall Ahab for freeing Benhadad. (#1Ki 20:42)

The point of the story we concentrate on here is that the prophet equated the value of a life with "a talent of silver." Why, if not to tell us that symbolically a talent of silver is representative of the ransom of a man’s life? It is very consistent, then, that the silver sockets of the tabernacle, each a talent in weight, point to the price of man’s redemption-the Ransom.

Talent-Weight Hail Stones

We will add another reference in a more tentative vein. Silver does represent truth, as referred to earlier. So does water, and hail, which is frozen water. In #Re 16:21 there is described a "great hail out of heaven, every stone about the weight of a talent ... the plague thereof was exceeding great." This occurs in the last of the 7 plagues, Armageddon. It refers to the last great conflict which overturns the powers -that be. May it not represent the hard cutting truths concerning the rights or worth or value of men (so described as a talent in weight, like the silver sockets) which are the cause for the final overturning?

Revelation

Scripture generally requires careful study to get the full value, and this is certainly true of apocalyptic scripture. But with a respect for the studies of devoted brethren preceding, a thoughtful look at history, and a reverent application to the prophetic word, we have every reason for optimism in trying to understand Revelation. Unlike Daniel who was told to "Go thy way ... for the words are closed up," we are urged "blessed is he that readeth, and they that hear the words of this prophecy, and keep those things written therein: for the time is at hand." (#Re 1:4)

Revelation has always been helpful to the Church. Evidently it helped the brethren early in the age see that a difficult adversary would come from Rome, the seven hilled city. (#Re 17:5, 9) Bro. Streeter’s research on this is interesting. (The Rev. of Js. Christ, pp. xxxv-xxxvi) "From Irenaeus (145 AD), a disciple of Polycarp, who was a disciple of St. John, to Chrysostom and Jerome (345 AD), there was a very general agreement on the following matters which may truthfully be said to constitute the key to Apocalyptic interpretation: 1 That the ‘little horn’ of #Da 7, the ‘man of sin’ of #2Th 2, and the ‘beast’ of #Re 13, were to rule from Rome, and that these prophecies refered to one and the same power-the Antichrist."

2 That the hindrance to Antichrist’s full development and rule, mentioned by St. Paul (#2Th 2), was the Roman emperors reigning in the city of Rome.

3 That the ten-homed dragon and the ten-homed beast of #Re 12, 13, 17, were the same as the fourth beast seen by Daniel (#Da 7), and that they describe different aspects of the Roman Empire.

4 That the ‘ten horns’ on the beast seen by St. John and on the fourth beast of Daniel referred to a division of the Roman Empire into ten kingdoms, at a time future from St. john’s day.

5 That when this breaking up of the Empire would take place, the predicted Antichrist would then begin to rule.

"It is a most remarkable fact that all the noted expositors throughout the entire Age until now are agreed in these matters. It is true that the writers who lived during the first two and a half centuries supposed that when Antichrist became seated at Rome, his career would be a brief one. However, it is reasonable to suppose this would be the case in view of the Divine rule of progressive interpretation of prophecy."

Later, as the Man of Sin Paul warned of developed, the brethren were able to see that papal, rather than pagan Rome, was the greater adversary. This not only helped the reformers, but later allowed brethren to mark the end of papal power, and note the prophetic guide posts of Daniel leading to the Lord’s return. Now it helps us see that it has been time to "come out" of Babylon to the light of Present Truth. And with the light shining more brightly now than ever before, Revelation as a whole should be clearer than ever.

Today many brethren understand much of Revelation in a rather uniform and consistent way. Their understanding is a reasonable extension of the understanding gradually developed by the Lord’s people throughout the age, in response, we feel, to the leading of the Lord’s holy Spirit. In contrast to this, many "Protestant" fundamentalist interpreters follow a persuasion sometimes called the "futurist" view of Revelation. This view puts most of Revelation into the future, rather than applying it to the experiences of the Church throughout the age. The "futurist" view is a tangent which evidently originated from Catholic expositors during the Reformation. Protestant reformers were applying such passages as #Re 17:5 to the Papacy (rightly so), and a defense was sought. We quote Bro. Streeter again, who in turn quotes H. G. Guinness. "The Futurist interpretation applies the prophetic visions of the Apocalypse to the Jews after the Church is glorified. ... It originated in the Roman Catholic Church, and was a reply of the Roman Catholic theologians to the Reformers of the sixteenth century who applied those Apocalyptic visions that portrayed the great Apostasy, the Antichrist, to the Romish system. Rome had her theologians, learned men, among whom were Ribera and Bellarmine."

‘Ribera was a Jesuit priest of Salamanca. In 1585 he published a commentary on the Apocalypse, denying the application of the prophecies concerning Antichrist to the existing Church of Rome. He was followed by Cardinal Bellarmine, a nephew of Pope Marcellus II, who was born in Tuscany in 1542, and died in 1621. Bellarmine was not only a man of great learning, but the most powerful controversialist in defense of Popery that the Roman Church ever produced. Clement VIII used these remarkable words on his nomination: ‘We choose him, because the Church of God does not possess his equal in learning.’ Bellarmine, like Ribera, advocated the Futurist interpretation of prophecy. He taught that Antichrist would be one particular man, that he would be a Jew, that he would be preceded by the reappearance of the literal Enoch and Elias, that he would rebuild the Jewish temple at Jerusalem, compel circumcision, abolish the Christian sacraments, abolish every other form of religion, would manifestly and avowedly deny Christ, would assume to be Christ, and would be received by the Jews as their Messiah, would pretend to be God, would make a literal image speak, would feign himself dead, and rise again, and would conquer the whole world -Christian, Mohammedan, and heathen; and all this in the space of three and a half years. He insisted that the prophecies of Daniel, Paul, and John, with reference to Antichrist, had no application whatever to the Papal power.’

"The earliest of what may be termed Protestant writers who adopted the system of Futurist interpretation are Todd and Maitland, the latter living from 1792 to 1866. There have been many since their day who have adopted their views, with some minor changes. These views are very little different from those of the two Roman Catholic theologians above mentioned. It cannot therefore be successfully disputed that the Futurist interpretation of the Apocalypse had its origin in Rome at the end of the sixteenth century and was designed to relieve the Papacy from the terrible stigma cast upon it by the Protestant interpretation. ... The Historic interpretation was, of course, rejected with intense and bitter scorn by the Church it denounced as Babylon, and the power it branded as Antichrist, and it is still opposed by all who in any way uphold these." (The Rev. of Js. Christ, pp. xxiv-xxvi)

In coming articles we will look at Revelation itself. We will examine the basic structure of the book, and some of the areas of detail which contemporary brethren often concern themselves with.

We hope that if the book appears formidable to some, grasping its basic order and plan will ease the mind, and make Revelation easier to reason upon. For it is a book meant for our upbuilding, our help.

A brief outline of Revelation will be helpful. To us the book seems to divide rather naturally into five segments.

1) Introduction (Chapter 1)

2) A series of 7-staged histories of the Gospel age (7 Churches, 7 Seals, 7 Trumpets-Chapters 2 -11)

3) An historical overview of the Church, true and nominal (Chapters 12, 13)

4) The Harvest (Chapters 14-19)

5) The Kingdom (Chapters 20-22)

More on these divisions later.

We urge that the presentations of this journal be tried thoughtfully by all readers.

"Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA .92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 3, Number 2, February 1982

Revelation-Section 1. Introduction Solar System Symbology ............

Revelation-Section I, Introduction

At the outset of the book, John gives us the authority for the Revelation he saw and recorded. It came from God, given to Jesus, and delivered to John through Christ’s angel, messenger.

God to Jesus to Angel to John

John addressed his writings to the seven churches in Asia minor, as he was instructed to do (vs.11). But as the promises, warnings, counsel and encouragement of the book are clearly pertinent to the entire church, it is evident that those 7 churches are representative of the entire Church of Christ.

Then follow greetings to the Church. "Grace be unto you, and peace, from ...." God, the 7 spirits, and Jesus. God is not named as such, but is described as "him which is, and which was, and which is to come." God is the one who has been from "everlasting" and will be to everlasting (#Ps 90:2)-always existent. He was, He is, and He always will be. This may be a reasonable extension of His description as the great "I AM" of #Ex 3:14, referring to Jehovah.

That John’s description refers to Jehovah is clear enough. He is distinguished from Jesus, mentioned in verse 5, and is said to have 7 spirits before his throne. In Chapter 4 of Revelation God is viewed as seated on his universal throne, with 7 spirits before his throne. There also He is described as he "which was, and is, and is to come," (#Re 4:8), and there also distinguished from Jesus, the Lamb who subsequently approached the throne. (#Re 5:7) But another title is added: "Lord God Almighty."

Both of these designations also appear in verse 1:8, but it is not apparent from the King James version, which omits the word "God." From the American Standard version verse 8 reads "I am the Alpha and the Omega, saith the Lord God, who is, and who was and who is to come, the Almighty." We understand this text to refer to Jehovah. If so, then we have found yet another appellation for God: "Alpha and Omega." But here we have a title that does not refer exclusively to God, for it is elsewhere used of Christ. (Footnote: Many brethren choose the other alternative-that verse ~ refers to Jesus, leaving "Alpha and Omega" a singular title for Him, and sharit the other designations with Jehovah. On this see Streeter, Rev. of Jesus Christ, pp. 84-85. Also see last subhead, Rep. 1514.)

Not in verse 11, for "Alpha and Omega" there is evidently spurious (note its absence in ASV), but in 22:13. "I come quickly ... I am Alpha and Omega, the beginning and the end, the first and the last ... Even so, come, Lord Jesus." (#Re 22:12,13,19. Notice also #Re 1:17 where Jesus is "the first and the last," which is very much like saying "alpha and omega," the first and last letters of the Greek alphabet.)

In what sense is God Alpha and Omega, and in what sense is Jesus Alpha and Omega? From different standpoints. Jesus is the first of God’s direct creation (#Re 3:14), and the last, for after the Logos (Michael) was created, he was used to create all else. "By him (Jesus) all things consist." (#Col 1:17) God is the first and last in another sense. He is the only supreme omnipotent God, there never will be another, and thus he is the First and Last supreme God. #Isa 43:10 speaks of Jehovah this way. "Ye are my witnesses, saith Jehovah, ... before me there was no God formed, neither shall there be after me."

IN THE SPIRIT ON THE LORD’S DAY

At the time John received the Revelation it was late in his life. It is commonly thought that John was the only surviving apostle at that time. That he would linger longer than the others may have been suggested by our Lord’s words of him, recorded in #Joh 21:18-23. Jesus had foretold Peter’s death, cryptically, "signifying by what death [crucifixion] he should glorify God." Peter then inquired of John’s future. Jesus replied, "If I will that he tarry ... what is that to thee?" And indeed, John did tarry. He tarried longer than the others, in the flesh.

But Jesus actually said "If I will that he tarry till I come ..." That could not happen to John himself. But may it be that Jesus referred to the possibility of John’s tarrying till the 2nd advent, to identify him as representing those of his followers who would tarry into the second advent the feet members of the Body of Christ? We think so. We understand John receiving the vision of Revelation to represent the feet members at this end of the age, those who tarry into the second advent, receiving the revelation of present truth, a revealing of God’s plans. When John received the Revelation, he was "in the Spirit on the Lord’s day ..." (#Re 1:10) Literally, this means he received the Revelation on Sunday, the Day of the Lord’s resurrection. But spiritually it points to the John class on the Lord’s greater day - the "Day of the Lord," the time of his return, and assumption of control of earth’s dominion. (#Re 11:15) In this greater day, the vision of truth from our returned Lord originates, like the Revelation John himself received, from God. And we also receive it through a messenger, the Laodicean messenger.

Perhaps that John "turned . . . and being turned, I saw" the vision of the 7 candlesticks, the 7 churches, shows that from our vantage point we look back over the Gospel age to view the history of the church, and our Lord’s care for it.

OUR LORD, THE HIGH PRIEST

In verses 13-18 our Lord appears among the golden candlesticks, identified as symbolic of the 7 churches. This shows him as our Great High Priest, tending and caring for the candlesticks, much as the high priest in the tabernacle might care for the burning of the 7-branched candlestick in the holy. Perhaps another parallel to this scene is in #Ge 15:17, showing the Divine presence (lamp of fire-margin) attending the sacrifice of the Church.

Our Lord is described in detail. Various elements of his description are:

Clothed with a garment to the foot

A golden girdle about the chest

Head and hair white as wool

Eyes as a flame of fire Feet as burnished copper

Voice as the sound of many waters

7 stars in his right hand

2-edged sword proceeding from his mouth

His countenance was as the sun

The first and the last

He that lives forever, but had been dead

He has the keys of hell & death.

These all indicate symbolic aspects of Christ. It is of interest that in the messages to the various churches, one or another of these features is recalled, as though emphasizing an aspect of the Lord’s character which specially relates to the experiences of that church.

The introductory chapter closes with a brief interpretation of the main symbols introduced to that point. The 7 candlesticks are the 7 churches, and the 7 stars in the hand of our Lord are 7 messengers to the 7 churches.

Solar System Symbology

A number of brethren favor the thought that the star constellations of the heavens are arranged by divine providence to picture features of the Divine Plan. And there are scriptural references to the "Mazzaroth, " the signs of the zodiac, and particular symbolic stars and star clusters. We cannot recount the evidence here, but many brethren have some familiarity with this subject. This leads to the natural question: do the planets also bear symbolic testimony to the Divine Plan? We have not heard much discussion on this, but the article following gives some suggestions. It is from a brother who has considered the question in some detail, building on a study of earlier date.

From time immemorial, mankind has been fascinated by the planets, the brightest objects in the sky next to the sun and moon. Their movements were particularly intriguing, since they did not follow the general rotation of the stars, but wandered along their own individual, sometimes erratic paths. For this reason they were looked upon with awe and reverence and given the name "planets," which is Greek for "wanderers." Five days of the week were named after them and a great body of superstition was formed around them. Some of this survives even today in astrology circles.

It appeals to us that the planets and other bodies of the solar system serve as remarkable object lessons of the main characters in the cast of what Bible students familiarly term "The Divine Plan of the Ages."

Such a conclusion, however, is not based upon astrological tradition or the literature of ancient mythology, which we believe is false and Satan-inspired. Rather, it is founded upon a scientific study of the physical characteristics of the heavenly bodies themselves.

As remarkable as it may be, the very heavens themselves seem to serve as a stage for presenting the highlights of the drama of the ages. The Bible instructs us regarding the various classes of people and the personalities involved; the heavenly objects seem to reflect such in their unique qualities and arrangement. In the study that follows, which is limited to our own solar system, the evidence is presented to show how such things as location, motion, appearance, temperature, and color combine to set forth a corroboration of the basic features of the divine plan and particularly the role of the principal characters therein.

This study was stimulated by an article by C. E. Stewart entitled, "The Glory of Jehovah In Our Solar System," which appeared in the St. Paul Enterprise on November 19, 1915. It was also enriched in no small measure by this country’s recent spacecraft flights, with their spectacular photographs and wealth of new data and discoveries.

See Image 00070

SOLAR SYSTEM SYMBOLOGY

A Portrayal of the Chief Characters in the Divine Plan of the Ages

HEAVENLY BODY PHYSICAL TRAIT OBJECT LESSON SUN (Jesus) (a) Inexhaustible energy source, golden color. (b) Center of solar system. (c) Most brilliant object in sky. (d) Rays of light vital to all life. (e) Rays are warm and healing. (a) Immortality, divine nature. (b) Jesus honored above all others; ransom the central doctrine (#Eph 1:20, #Ro 6:23). (c) Jesus altogether lovely (Song Sol. 5:16). (d) Jesus the light of men and of the world (#Joh 1:4,9, #Joh 8:12). (e) Sun of Righteousness to arise with healing in his wings (Mal. 4:2).

MERCURY (Great Company) (a) In close proximity to sun, within 36 million miles. (b) Most eccentric planet, varying 33% in orbit. (c) Slow rotation causes high surface temperature on exposed side, extreme cold on dark side. (d) Name has basic meaning (apart from mythology) of "messenger, news carrier, guide." (a) Great Company in position of favor while running for prize. (b) Great Company unstable and erratic, wandering from calling. Undependable, influenced by worldly goals; character not developed (#1Co 3:10-15). (c) Hot-cold, on again-off again nature of Great Company. (d) To function as servant class "before the throne" (#Re 7:13- 17) Venus (Church) (a) Orbit is almost perfect circle. (b) Slightly yellow in hue. (c) Most brilliant planet, 15 times brighter than Sirius (the brightest star). (d) Closest planet to earth. (e) Similar in size, mass, and density to earth. (f) High surface temperature and pressure, 100 times earth. (g) Backward rotation. (h) Rotation slower than revolution about sun. (a) Perfection, faithfulness, consistency. (b) Reward of divine nature. (c) Church shines brightly in a dark world, reflecting light of Jesus (#Php 2:15,16). (d) Church as sympathetic priesthood to bless mankind. (e) Trials of Church similar in some respects to common experiences of man (1 Cor. 10:13). (f) Thorough testing of Church through severe trials (1 Pet. 4:12,13). (g) Christian viewed as fanatical and peculiar, out of step wth world (#Ro 12:2). (h) Church more concerned with serving God and others than self (#Pr 23:26, #Php 2:3,4). VENUS (Continued) (i) Ashen light: mysterious luminosity on dark side. (i) Shekinah light: God’s presence and favor (Exod. 25:22, #2Co 6:16-18). EARTH (a) Strikingly beautiful planet; abundant form, (Restored color, and variety; pleasant environment of Kingdom. Humanity) to support life. (b) Green color of foliage and trees. (c) Blue color of sky and ocean. (d) Brown color of earth’s soil and crust. (a) Humanity in perfection enjoying blessings (b) Everlasting life on earth to be reward of meek (Ps. 37:11,29). (c) Faithfulness of God and man (#Joh 3:16, Ps. 72:11). (d) Earthly promises connecting man to planet earth. MARS (a) Red/orange dominating color. (b) Rugged surface features, including mountains, volcanoes, and canyons. (c) Planet is earth’s second closest neighbor. (d) Thin atmosphere permits good observation. (a) Slaughter of war: courage and exploits of God’s heroes in ancient times (Heb. 11). Ashes of Red Heifer sprinkling the unclean: lessons for mankind. (b) Dependability and endurance of Ancient Worthies. (c) Next in honor to Bride (Venus) Class in uplifting humanity as Princes in all the earth. (d) History of Ancient Worthies spread out clearly before us. ASTEROIDS OR MINOR PLANETS (Holy Angels) (a) Divisible into classes, by surface composition. (b) Large number of bodies, almost numberless. (c) Moving about silently, mostly unnoticed. (d) A few asteroids follow widely wandering paths. (a) Various orders of angels: messengers, seraphim, cherubim. (b) Vast multitude of angels (Rev. 5:11). (c) Spirit beings normally invisible to human eyes. (d) Special assignments take angels to far-flung places. JUPITER (Fallen Humanity) (a) Sixth planet out

from sun (counting asteroid belt). (b) Rapid rotation in less than 10 hours. (c) Gases brilliant and rich in color, almost psychedelic. (d) Cloud belts turbulent and stormy. (e) Complicated, chaotic pattern of motions within belts. (f) Large number of moons circling about the planet (16 or more). (a) A symbol of imperfection-fallen humanity. (b) Boastful, proud, calling attention to self (#2Ti 3:2). (c) Vain goals and attractions of life that appear so desirable but burst as bubbles (#1Ti 6:9). (d) Restless, moody, argumentative temperament of fallen man. (e) Confused, angry nations of world; disorder and anarchy evident (Ps. 46:2,3,6). (f) Fallen angels sentenced to darkness and restraint, in close proximity to fallen humanity (2 Pet. 2:4, Jude 6). SATURN (Satan and Systems of Error) (a) One of the most beautiful and impressive of all planets. (b) Yellow in equatorial regions, green in polar. (c) Differential wind speeds mask circulation pattern in equatorial region. (d) Most regular and organized magnetic field pattern of all the planets. (e) Vast number of moons in orbit about planet (at least 15). (f) Intricate ring system composed of (a) Lucifer ("day star," "light-bearer") originally created perfect in beauty, marked by wisdom and brightness (Ezek. 28:12,15,17). (b) Yellow or gold symbolizing Satan’s attempt to appear as divine; green, his bold lie, "Thou shalt not surely die" (#Joh 8:44). (c) Deception the key method chosen by Satan to spread his influence (#Re 12:9). (d) Vast army of degraded order of angels under Satan’s control. (e) Vast organization of fallen spirits marshalled to do Satan’s bidding. (f) World system of error SATURN (Continued) three main sections: outer "A," brighter "B." and inner faint crepe "C." (g) Some fainter rings recently discovered seem controlled by "shepherd moons." (h) Rings appear beautiful and impressive, reaching out nearly 100,000 miles in diameter, yet if compressed, yield one tiny body. composed of "beast" (antichrist), "dragon" (civil powers), and "false prophet" (daughter systems) (Rev. 16:13). (g) Worldly systems of error are under control of demonic forces (Rev. 16:14). (h) Satan’s systems of error appear impressive on worldwide scale, but will collapse in due time (#Isa 14:12-20, Rev. 20:10,14). NOTE: Planets discovered in recent era - Uranus (1781), Neptune (1846), Pluto (1930) - omitted from this study since not known to the ancients and seemingly extraneous to symbolizing revealed features of Divine Plan.

We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 1, Number 1, October 1990

BEAUTIES OF THE TRUTH

Messiah’s Conquering Reign

The Fillets of the Tabernacle

Cords and Pins

Tabernacle Symbols

The Beginning and the End

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

BEAUTIES OF THE TRUTH

"Truth, like a modest little flower in the wilderness of life, is surrounded and almost choked by the luxuriant growth of the weeds of error. If you would find it you must be ever on the lookout. If you would see its beauty you must brush aside the weeds of error and the brambles of bigotry. If you would possess it you must stoop to get it."

"Be not content with one flower of truth. Had one been sufficient there would have been no more. Gather ever, seek for more."

"Weave them together as a garland -’Bind them on thee as a bride doeth’. ‘Bind them about thy neck; write them upon the table of thine heart; so shalt thou find favor and good understanding in the sight of God and man." #Pr 3:3 - R9 This journal was first started in 1980, and provided a rich source of spiritual stimulation for many. After a long hiatus, it is being renewed with the hope and prayer that it will again fill the need of earnest Bible students for fresh insights into the limitless resources of Scriptural truth.

This journal is not designed for the casual reader of the Bible, for there are many other periodicals to supply this need. Nor is its aim to seek merely the applications of the Bible to daily living. Once again, there exist excellent magazines designed to this end. Rather, it is put forth as a medium to probe the mysteries of faith and the depths of the Divine Word in the ongoing search for The BEAUTIES OF THE TRUTH.

It is recognized that this search deals subjectively with the fascinating field of Scripture interpretation. Therefore there may be honest differences of opinion on the matters presented. It is not the policy of the Editors to present only concepts on which they personally agree. Indeed, this would be impossible, for even they do not agree with each other on all concepts of Biblical interpretation.

Rather, it is with the realization that a broad framework of concurrence marks and identifies the principles of faith of what has become known affectionately as The Harvest Truth Movement, that the Editors are committed to maintain firmly these broad boundaries, while accepting honest dialog on supporting details.

The writings of Charles Taze Russell are highly prized by the Editors as setting forth these broad guidelines, which will be adhered to in determining the content of this journal. While a broad base of some 30 brethren throughout the world have been contacted to submit articles based on their personal studies, the thoughts of others are also desired. Anyone who would care to share the results of their studies with others are encouraged to submit articles of up to 2000 words in length for consideration by the Editors.

Correspondence on articles printed, either in agreement, further extensions of the material presented, or in honest disagreement presented in the spirit of dialog, is also invited. Where feasible and approved by the Editors, these will be printed in future issues.

While most articles are signed, not for the notoriety of the authors, but to accept responsibility for their thoughts, the Editors will honor the request of any writer to withhold his name. This journal is presented free of charge out of love for the Truth and its beauties. "Buy the truth, and sell it not," is a principle of its publication. Any who do not desire to receive this publication will have their names withdrawn from our mailing list immediately upon request. On the other hand, any who do not regularly receive this journal and desire to do so, will be gladly added to our list with no cost or obligation.

While not committing ourselves to a specific period, we hope to print this journal initially on a quarterly basis. It is with the sincere hope and prayer that this publication will help us all in our search for understanding God’s Word and The BEAUTIES OF THE TRUTH that this paper is sent on its way.

Jerry Leslie, Editor-in-Chief

David Doran

Carl Hagensick

Michael Nekora

David Rice

David Stein

Messiah’s Conquering Reign

In attempting to understand what the prophets of the Old and New Testaments have spoken regarding the setting up of God’s Kingdom in its early stages, it is helpful to draw together the various lines of testimony in chart form. This facilitates a comparison of related texts, similar language and patterns to clarify the meaning of individual Bible texts.

There are several areas of scripture which lend themselves to this kind of comparison in our subject. These include five of the prophetic (#Ps 2$, 46$, 97$, 110$, 149$ ) and portions of #Re 11 and #Re 19. When these scripture references are listed side by side, several common themes become readily apparent, like so many recurring colored yarns in a woven fabric. These may be identified as:

(a) The rebellion of earth’s rulers and people

(b) The destiny of Jehovah’s anointed one

(c) The conquering phase of Messiah’s reign

(d) Participation by consecrated followers of Christ

(e) The blessedness of the believer

ENEMIES MADE HIS FOOTSTOOL

#Ps 110:1 may well be used as the basic text central to the message of the prophets now under discussion: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Bible students have long recognized that Messiah’s "sitting" at Jehovah’s side does not signify inactivity, but the very reverse; it depicts an appointment to a position of authority, the exercise of which involves activity. #Isa 40:10 clearly bears this out, with the declaration that Jehovah will come with strength and "his arm [Messiah] shall rule for him’ " #Ps 98:1 adds that it is "[Jehovah’s] right hand and his holy arm [that] hath gotten him the victory." Psalm 2 and 110 supply further details of how this shall be accomplished, with emphasis upon Messiah’s role in subduing the nations.

When Messiah’s conquering work is finished, #Ps 110:1 poetically describes the result in the expression, "thine enemies thy footstool." This language was borrowed from the custom of Eastern conquerors and signified the utter humiliation and subjection of their enemies after defeat in battle. [See Commentary by Jamieson, Fausset & Brown, p. 380]. A similar usage is found in #Jos 10:14-26, at the time of the conquering of Canaan. After the defeat of the five kings of the Amorites, the captains of Israel were instructed to place their feet upon the necks of these kings as a symbol of complete triumph, prior to slaying them.

Jesus implicitly applied #Ps 110:1 to himself when quoting it to the Pharisees (#Mt 22:42-45), and later explicitly before the high priest, when he said "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven’ " (#Mt 26:64) He linked the sitting at Jehovah’s right hand with his own second coming, in the clouds of trouble that mark the beginning of this most momentous period of earth’s history. Finally, the Apostle Paul offered a yet broader perspective of #Ps 110:1 when he stated (#1Co 15:25) that Christ "must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death ‘ " This we recognize will not be finished until the thousand-year Kingdom has fully accomplished its work.

REBELLION OF THE NATIONS

#Ps 2:1-4, #Ps 46:2, 3, 6, and #Re 19:19 graphically portray the uprising of earth’s masses and their rulers against the laws of God and His principles of Truth and righteousness. The early disciples, including Peter and John, made a preliminary application of #Ps 2:1, 2 to the unjust opposition they encountered from the authorities of their day. Yet it is evident that this could be but a partial and relatively minor fulfillment, when the inclusiveness of the scriptural symbols is noted. Such broad terms as nations, kingdoms, earth [society], kings and armies entrenched in opposition to divine authority can only find fulfillment in events taking place even now on a broader, global scale. The conflict will enlarge to include representatively all the nations of earth, their people and their rulers, civil and religious. (#Re 16:13, 14) From God’s viewpoint, they are considered as taking counsel against Him and His anointed, then gathering together to war against them, and particularly to resist the incoming Mediatorial Kingdom.

#Ps 2:4 states that "He that sits in the heavens shall laugh; the Lord (Hebrew Adonai) shall have them in derision." Many commentaries interpret this passage as pertaining strictly to God. Yet it is evident that this word Adonai (Strong’s #136) is from the Hebrew root Adon, which is defined simply as "sovereign, ie. controller (human or divine)’ " Adon is used elsewhere in Scripture to denote the Lord Jesus; we believe likewise that it is appropriate to apply Adonai in the same manner here (to Jesus). (Pastor Russell so applies it; see Vol. 5, p. 47.) Hence it appears to be Messiah himself who disdains the rebellion of the nations and their meager efforts to resist his taking charge of their affairs.

MESSIAH TO PREVAIL

#Ps 2:6-8 declares that Jesus was anointed King by Jehovah God and that as part of his rulership, the nations of earth are to become his inheritance. #Ps 2:10-12 of this Psalm depict God’s warning to the rulers of earth not to oppose the incoming Kingdom, but to serve Him in reverence and obedience. If they are foolish enough to spurn His good counsel, the Son’s wrath will be kindled and he shall speak to them in deep anger and confound them in sore displeasure. He has the authority and power, as conquering King, to break the nations with a rod of iron and to dash them to pieces like a potter’s vessel.

The early part of Messiah’s reign is described in vivid language in #Ps 97:1-7. Whereas Jehovah is credited with reigning, it is accomplished in the Kingly presence of His great Representative, Christ Jesus (see R5989). The period is characterized by clouds of trouble (cf #Lu 21:27), thick darkness (cf #Joe 2:1, 2) and fire which burns up his enemies (cf #Zep 3:8; #2Pe 3:10). The earth trembles under the onslaught and at the flashes of his lightnings, which light up all the earth. Thus do truths along many lines flash out in the midst of gloom and perplexity to provide enlightenment for the people. Injustices and errors of the past must now begin to give way to the light of the new day.

#Ps 110 correlates perfectly with this picture and thus identifies the "enemies" that are made Christ’s footstool. Jehovah is to send the rod of the Lord’s [Adon] strength out of Zion to rule in the midst of these enemies. Notice how the wording of verses 5 and 6 parallels the description in Psalm 2 already considered. The Lord [Adonai] shatters kings in the day of his wrath. He executes judgment upon the nations, filling them with dead bodies, while crushing the heads of many countries.

The word pictures of Revelation weave directly into this tapestry. The sounding of the seventh angel heralds the transfer of the kingdom of this world to our Lord and His Christ. (#Re 11:15) Christ assumes his position of power and begins his reign, but the nations are angry and kindle his wrath. It is the momentous period of earth’s history when the faithful are to be rewarded and the enemies of God destroyed. Nothing can prevail against Messiah’s conquering power.-#Re 11:17, 18

#Re 19 enlarges the picture further to identify in symbol various participants in the final conflict. The beast [mother church], the false prophet [daughter systems] and the kings of the earth and their armies gather together to make war against the Word of God and his armies. A sharp sword proceeds out of the Lord’s mouth, with which he smites the nations. He rules with a rod of iron and treads out the winepress of the wrath of God. The outcome is certain as the beast is conquered and the false prophet with him. They are both cast alive into the lake of fire and brimstone, symbol of everlasting destruction.

#Ps 46:8-10 offers another view of the aftermath of Messiah’s conquering rule. Again Jehovah is pictured as carrying out the works of desolation, whereas the parallel texts confirm that He does so through His strong right arm, Christ Jesus. The outcome fulfills the longing of every peace-loving person in every land: wars will forever cease, the bow is broken, the spear cut in half, and the chariot burned. God is to be exalted in all the earth at last. - #Mic 4:1-3

See Chart

ROLE OF THE SAINTS

As the table shows, most of these prophetic passages describe the role of the consecrated followers of Christ during the period of Messiah’s conquering reign. Psalm 149 reads, "Let the saints be joyful in glory, let them sing aloud upon their beds’ " At the same time that "the high praises of God" are in their mouth, "a two-edged sword" is in their hand, to execute vengeance upon the nations and punishments upon the people. Kings are bound in chains, nobles in fetters of iron, and all the saints are credited with executing the judgments written.

This language parallels that of #Ps 2$, #Ps 110$, and #Re 19:11, 15, and must be considered contemporaneous with them. In the closing years of his ministry Pastor Russell suggested that it pictured the joyful participation of the saints on both sides of the veil in kingdom work (R5451). Those engaged in the proclamation of Truth and in various witnessing activities would thus be credited with executing vengeance upon the nations, equivalent in God’s eyes to the more direct confrontation with the enemies of righteousness in which the risen saints are engaged.

Similar reckoning is illustrated in the role of the prophet Jeremiah, who by his faithfulness in proclaiming God’s message was credited with being "set over the nations and kingdoms [of his day], to root out, to pull down, and to destroy." - #Jer 1:4-10

#Ps 110:3, in highly figurative language, gives some added insights into the work of the saints. The Hebrew is sufficiently obscure, however, to require the help of several translations: "Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning’ " The time element identified here as "morning" or "dawn’ (see Rotherham and Leeser translations) may suggest that the activity takes place in the beginning of the new (symbolic) day, which would be the long-awaited seventh thousand year day of earth’s history. God directly intervenes to help the saints, "when the morning appeareth" (#Ps 46:5, margin), suggesting the resurrection of the sleeping saints and the instantaneous change of those following afterward. As for the Lord’s people yet in the flesh, we are told that they are not in darkness concerning this day (#1Th 5:1-8); as they discern their Lord’s return and the world-shaking events that accompany it, they become willing participants with Christ, fully desirous of sharing in the early phases of his conquering reign."

It seems significant that many of the alternate translations for #Ps 110:3 describe the participation of the saints in terms that have a distinct military tone. Rotherham’s footnote renders it, "Thy people will be ready to volunteer in the day of thy host" (or "army," see American Standard and Rotherham translations). The phrase "in the beauties of holiness" may likewise be translated "in holy array" (American Standard and Amplified versions) suggesting an orderly, cooperative stance not unlike a military formation. This is further home out in the final portion of the verse, "thou hast the dew of thy youth," which could also be rendered, "thy youth (or ‘young men’) spring forth to thee, fresh as the dew." Or, as Rotherham’s footnote suggests, "‘Young men’- figuratively of young warriors of the king established by Jahweh, with flashing weapons like dew drops" Hence, participation in the work of Christ during the early stages of the setting up of his Kingdom may be likened to the combined efforts of dedicated, disciplined warriors carrying forward their King’s objectives.

Ferrar Fenton, whose translation is generally rendered in a fairly loose style, nevertheless seems admirably to have captured the military setting of this Psalm. He combines verses 2 and 3 into one poetic stanza, as follows:

The Lord sends your brave army from Zion;

Charge up to the breast of your foes!

Your forces are ready today,

Your Army in beautiful pomp,,

More than dew-drops that come from the breast of the Dawn!

Coming now to the parallel picture of #Re 19:11, 14, 19, we notice the comparison becomes very precise, as the opponents in the great battle of the ages are portrayed in clear terms of military conflict. The Word of God Judges in righteousness, followed by his armies (plural) clothed in fine linen. Together they make war against the beast, the kings of the earth and their armies, and are victorious over them. Pastor Russell, again toward the close of his ministry suggested that these armies may possibly symbolize the saints on both sides of the veil, actively engaged in kingdom activities related to Messiah’s conquering reign. (See R5451.) What added dignity and responsibility such a thought lends to the sanctified course that the Lord’s people are to pursue, especially during this period of intense trouble and distress upon the nations! (#2Pe 3:10-14) And what incentive it provides to close ranks behind our mighty King of Kings and Lord of Lords, as his work of subduing the nations proceeds. "For if the trumpet give an uncertain sound, who shall prepare himself to the battle?" - #1Co 14:8

ZION’S GLAD STATE

How remarkable it seems that in a correlation of passages of Scripture related to the prophetic topic, "Messiah’s Conquering Reign," there should emerge a consistent supplementary theme which at first might appear to be unrelated. Almost every prophetic passage cited includes a description of the blessed state of the believer - his position of favor before God - especially during the tumultuous activity and stress of this unique period of earth’s history. This could not be merely coincidental, but speaks of direction by the Holy Spirit, particularly as seen in the utterances of the Psalms. And how lovely an insight this affords us into the special care and provision which our Heavenly Father has made for His own! These represent special encouragements to those who are willing to "put their trust in Him," even in the midst of the raging conflict.

"God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth [society] be removed, and though the mountains [kingdoms] be carried into the midst of the sea [rising masses of humanity] ... There is a river [of truth], the streams whereof shall make glad the city of God, the holy of the tabernacles [consecrated believers] of the Most High. God is in the midst of her, she shall not be moved: God shall help her, when the morning appeareth" (margin, KJV), or "at the dawn of morning" (American Standard footnote). - #Ps 46$

#Ps 97$, after dramatizing the destructive aspect of Messiah’s conquering reign in vivid symbols of clouds, darkness, judgment and fire, states that Zion [the church] was made glad (compare #Ps 46:3-4) and the daughters of Judah rejoiced. We believe that in the aftermath of Messiah’s enemies being consumed (verse 3), the people see (discern) God’s glory and understand His judgments. The true basis for the rejoicing of the saints is not that they take delight in trouble or suffering, but in the realization that this is a prerequisite to the blessings which follow (#Ps 72$, etc.), and the enlightenment of the people.

In $Ps 110:7 David is moved to proclaim, "He shall drink of the brook in the way: therefore shall he lift up the head." This seems to have reference to the Christ, head and body, as they are refreshed by the waters of truth, even while engaged in their glorious triumphant work of subduing the enemies of righteousness. (Compare #Ps 46:4 and #Ps 97:11.)

#Ps 149$ carries forward the theme of the final six Psalms in expressions of praise to extol the mighty God and Creator for all of His goodness and mercy. Especially are the children of Zion and Israel to be joyful for all that the Lord has done. "For the Lord taketh pleasure in His people; He will adorn the meek with salvation’ " The praises of the saints are then described in the active terms already considered, of participation in announcing the glad tidings of the Kingdom, with the high praises of God in their mouth and the two-edged sword in their hand.

In another view of this same activity, the prophet Isaiah declared, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth [proclaims] peace ... that saith unto Zion, Thy God reigneth!" (#Isa 52:7) "Beautiful" is from the Hebrew Naah, meaning "to be at home; by implication, to be pleasant or suitable" (Strong) Hence, the watchmen who are proclaiming the glad tidings are truly at home doing the work most suitable to them.

Finally, #Ps 150$ provides the fitting hallelujah chorus of musical instruments in a climactic burst of poetic praise. Indeed, God’s great "power," His "mighty acts" and His "excellent greatness" are all manifested in His divine plan of the ages which will bring blessings to all the families of the earth. This understanding gives perspective to the precipitous events of our day which herald the incoming Kingdom and manifest the signs of Messiah’s conquering reign. Not until Messiah’s enemies have been made his footstool can the uplifting and blessing phase of his glorious reign begin. Then "shall the Sun of righteousness arise with healing in his wings;" the "pure river of water of life, clear as crystal, proceeds out of the throne of God," and "the tree of life [appears], [whose] leaves [are] for the healing of the nations." #Mal 4:2; #Re 22:1, 2

Charles Redeker

Fillets of the Tabernacle

As Bible students, we have come to appreciate deeply the typical significance of Israel’s Tabernacle, both in its construction and in its services. One of the details of the construction of the court seems to have received little attention as to what it was and its possible significance. The Lord’s instructions to Moses concerning the construction of the Tabernacle include the following directions about the making of the court: "And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side: And the twenty pillars and their twenty sockets shall be of brass [copper]; the hooks of the pillars and their fillets shall be of silver. And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass [copper]; the hooks of the pillars and their fillets of silver. ... All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass [copper]." - #Ex 27:9-11, 17

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The account of the actual construction of the court is found in #Ex 38$."All the hangings of the court round about were of fine twined linen. And the sockets for the pillars were of brass [copper]; the hooks of the pillars and their fillets of silver; and the overlaying of their chapters of silver; and all the pillars of the court were filleted with silver’ " (#Ex 38:16, 17)

The court was an enclosed area surrounding the Tabernacle proper. The enclosure consisted of a linen curtain supported by wooden posts set in sockets or bases of copper. The curtain was attached to the posts, or suspended from them, by silver "hooks" and "fillets."

The "hooks" on the posts and their function are rather easily understood, but what are the "fillets" and their function? Brother Russell seems to make no specific suggestion regarding them in his writings. Other Bible helps provide information which can help us come to an understanding. The Hebrew word translated "fillets" is given in Strong’s Concordance as #2838 - "chashug, attached, i.e. a fence-rail or rod connecting the posts or pillars." Gesenius’ Hebrew Chaldee Lexicon gives the definition of this word as, "plur. joinings, i.e. poles or rods, which were used to join together the tops of the columns of the court of the holy tabernacle, and from which the curtains or hangings were suspended." These definitions compare favorably with the contemporary definition of the English translation, "fillet: a thin narrow strip of any material" The Hebrew word translated "filleted" is given in Strong’s Concordance as Strong’s 2836 (See definition 02836) -"chashaq, to cling, i.e. join, (fig.) to love, delight in."

It would appear from these definitions that the fillets were silver rods which extended from pillar to pillar and on which the linen curtain was hung. These silver "curtain rods" were apparently attached to the wooden posts by means of the silver hooks.

Other translations of the Exodus texts bear out this thought. Rotherham renders #Ex 38:17."And the sockets for the pillars were of bronze, the hooks of the pillars and their connecting-rods [fillets-#2838] of silver, and the overlaying of their capitals was silver, -and they themselves were filleted with silver, even all the pillars of the court’ " Rotherham renders verse 28 of the same chapter: "And with the thousand, seven hundred and seventy-five [shekels of silver] made the hooks for the pillars, - and overlaid their capitals and united them with connecting rods." The marginal notes in the Companion Bible give very similar renderings. Moffatt’s translation uses "rods" in place of "fillets."

A final source of input to this discussion is McClintock and Strong’s Encyclopedia. The lengthy entry under the heading, "Tabernacle" includes the following description of the court and its pillars: ‘At the top these pillars had a capital or head (xxxviii, 17, "chapter"), which was overlaid with silver; but whether the body of the pillar was plated with any metal is not said. Connected with the head of the pillar were two other articles: hooks, and things called chashukim, rendered "fillets," i.e. ornamental caplets in relief around the pillar (so Ewald, Alterthumer, p. 335, note 5), but most probably meaning rods (so Gesenius, Furst, and others), joining one pillar to another. These rods were laid upon the hooks, and served to attach the hangings to and suspend from them. The hooks and rods were silver, though Knobel conjectures the latter must have been merely plated (Exod p278).’ (Vol X, pages 130-131)

CONCLUSIONS

From the information available, it seems reasonable to conclude that the construction of the court included silver rods connecting the wooden posts, and upon which the linen curtain was suspended and supported. These rods would also add a great measure of physical stability to the whole arrangement.

The idea of silver rods connecting the wooden posts fits beautifully into our understanding of the typical significance of the court of the Tabernacle. "The Court represents, in the present time, the earthly condition of those who are approaching God, but have not yet made a full consecration of their lives to Him and His service" (R5418). ‘The posts which stood in the ‘Court,’ and upheld the white curtains, represented [tentatively-see Vol. 6, p. iii] justified believers ... The posts were of wood, a corruptible material, thus implying that the class typified are not actually perfect as human beings’, (T113) The curtain of white linen represented the righteousness of Christ and was a wall of faith to those within the court condition (T114, T18). How appropriate that this wall of faith should be held up by hooks and rods of silver-silver representing truth. It is God’s Truth that has drawn individuals into the court; the Truth has been the seed that grew into faith in Christ and his sacrifice.

The truth, represented by silver, is also the element that unites individual believers one to another. An early Reprint article (100) authored by "WIM" stated, "... Truth is symbolized by silver, which thus adorned the posts, clothing their heads with beauty, forming the ornaments of the body, and being the hook or connection which bound them to the curtain of linen, and by it to each other." How beautiful appears the additional symbolism that silver rods of Truth unite the posts to each other- the bond of one believer to another. "Blest be the tie [the truth] that binds our hearts in Christian love!"

- Thomas L. Gilbert

Cords and Pins

In an accompanying article, we read how the posts that held up the curtains around the tabernacle were strengthened and stabilized by the "fillets," or silver curtain-rods, which connected them. Considering the tremendous weight of a continuous curtain, seven and a half feet high and over 400 feet long, it is no wonder that such an architectural feature was required. However, these rods would only give stability from side to side. There was also a need to provide security for the posts from falling inward or outward. The hefty winds that occur in hot, dry climates, such as the Sinai, also make such additional strengthening necessary. Although few details are given concerning this feature of the Tabernacle, two texts do provide strong hints.

"The pins of the tabernacle, and the pins of the court, and their cords." (#Ex 35:18)

"The hangings of the court, his pillars and his sockets, and the hanging for the court gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation" (#Ex 39:40)

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While specific details are not given of how these cords and pins were used, it is generally agreed that two pins, or tent pegs, were driven into the ground opposite each of the court posts - one inside the courtyard and one outside. A cord, or rope, was then drawn taut between these two pins, being wrapped once or twice around the top of the post. Thus the post, with its attached curtains, was held secure from falling either inward or outward from the weight of the curtain and from the various wind conditions.

The importance to the Bible student lies not in the details of tabernacle construction, but in the deeper significance of its symbolic or antitypical meaning. Two other references to cords, or threads, may give us some insight. The first of these is found in the account of the offering of the red heifer.

"And the priest shall take cedar wood, and hyssop, and scarlet [a scarlet string-T109] and cast it into the midst of the burning of the heifer." (#Nu 19:6)

The suggestion on the same page in Tabernacle Shadows that the scarlet string would represent the blood of Christ seems very reasonable.

The second text is found in connection with the battle of Jericho and the faith of Rahab.

"Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by and thou shalt bring thy father, and thy other, and thy brethren, and all thy father’s household, home unto thee" (#Jos 2:18)

Again, it seems reasonable to accept the suggestion of R4070 concerning this act of Rahab as illustrating "faith in the great sacrifice for sin."

Thus, scarlet threads (or strings or cords or lines or ropes) were illustrative of the ransom sacrifice. Although the color of the cords in the tabernacle is not given, it seems not unreasonable to interpret them as being similarly associated with the ransom.

The curtain, which formed the wall around the courtyard of the tabernacle, well represents the Christian’s faith in Christ as his covering; while the posts picture the justified believer himself, demonstrating this faith to the world in the camp outside. (See T113, T114.) Is not the great stabilizing factor in our faith the utter simplicity of the ransom concept - a perfect human life for a perfect human life? This accords well with the demands of the law. (#Ex 21:23) The philosophy of this sin-atonement is stated in simple substitutionary terms by the Apostle Paul in #Ro 5:19 "For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous."

In #Ex 38:20 we read that "all the pins [or tent pegs] of the tabernacle, and of the court round about, were of brass."

In our interpretation of the Tabernacle symbology, places represent conditions, actors represent classes, and metals represent natures. Brass, it is commonly agreed, pictures perfect human nature. Thus the picture suggests two possessors of perfect human nature, one inside the court and one outside. Further, it may be implied that these two are connected with the common thread of the ransom sacrifice, to stabilize the faith of justified believers.

In the pages of Holy Writ we read of only two possessors of perfect human nature-Adam and Jesus. One of these, Jesus, is certainly within the condition pictured by the court. Almost as certainly the other, Adam, is outside of this condition, as a result of original sin. It is just these two perfect men -Adam and Jesus-whose lives are inexorably linked by the ransom. Paul names the disobedient and obedient men of #Ro 5:19 in #1Co 15:21, 22 "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive."

Here, then, is the stability for our faith. We are held firm from wavering by the simplicity of the ransom concept - one perfect life for another perfect life. The basic doctrine of substitutionary atonement, Jesus for Adam, is so simple that faith can firmly rest upon it. "How firm a foundation, ye saints of the Lord, is laid for our faith in his excellent word."

-Carl Hagensick

Tabernacle Symbols

Enclosures = our conditions in the house of God

Fixtures = positions

(a) as humans, (b) as New Creatures

Furniture = activities (sphere of use, fullness)

Priests = ourselves as agents and intelligent worshippers

Sacrifices = experiences

Camp = our environment

Tabernacle itself; set up = House of God

- John Meggison

The Beginning and the End (Of Revelation 13)

Students of the Bible have become aware that chapter divisions can be misplaced and thus cause confusion in the understanding of a passage. One of the better known examples is #Mt 16$ - 17$. If there were no chapter division after 16:28, it would be much easier to discern that the transfiguration was the fulfillment of the statement of #Mt 16:28.

The 13th chapter of Revelation suffers from the same malady. It begins (in the KJV) ‘And I stood But the old MSS. do not read that way. The 12Th chapter should end with the statement: "And he [not I] stood upon the sand of the sea’ " It is the dragon standing on the sand which ends the 12Th chapter. A little thought on this yields excellent dividends.

Chapter 13, then, begins: "And I saw a beast rise up...." It is John (the MSS. add "I") which sees the beast.

Chapter 13 is also ended in the wrong place - a fact which obscures the meaning of the 14th chapter. The true end of chapter 13 is the end of the 5th verse of chapter 14. Thus chapter 13 continues to the completion of the church. Chapter 14 begins with the harvest period. Particularly beneficial in this is the contrast which now exists at the close of chapter 13. We not only have those who carry the improper mark (#Re 14:16-18) in hand or head, but we also have those who carry the proper mark (#Re 14:1) which, in contrast, Inust be only in the head - the hand will not do! The MSS. also indicate that it is not merely the Father’s name in their foreheads, but rather "His name and His Father’s name"

#Re 12$, 13$, 14$ reconsidered with these new beginnings and endings in mind each reveal truths more clearly.

- David Doran

Let your Life be a Bible

Have Christ for its Genesis

Have Consecration for its Exodus

Have Love for its Leviticus

Have joy for its Psalms

Have in it the courage of a Daniel, the patience of a Job, the zeal of a Jeremiah, the Love of a John.

Have plenty of Jesus in it, and may its end be as much grander than its beginning as Revelation is grander than Genesis.

Benjamin Barton

BEAUTIES OF THE TRUTH

Volume 2, Number 1, January 1991

"In the Name of..."

Atonement. #Le 9:16

"Three Days and Three Nights"

Israel, Iraq and the Gulf Crisis

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

"In the Name of the Father, the Son and the Holy Spirit"

With this statement, a candidate is baptized and welcomed as a new member of the body of Christ. The phrase taken from #Mt 28:19 followed Jesus’ command to baptize all nations. But is this phrase really the saying of Jesus? Or was the scripture altered during the third century to support the development of the doctrine of the trinity?

Since the concession that #1Jn 5:7 is spurious, only #Mt 28:19 remains as a scriptural support for the triune name. That is why the triple formula, "father, son and holy spirit" formed the framework of the Apostles’ Creed. Oxford scholar Moberly (1902) claimed #Mt 28:19 to be a "solemn precept to baptize in the name of the holy Trinity, which fell from the divine lips of the newly risen Lord"

Because this scripture is important to the trinitarian belief, there has been little interest in pursuing its authenticity. Yet some scholars of the 19th and 20th centuries believe the scripture was altered. James Martineau, in Seat of Authority, says that the "very account which tells us that at last, after his resurrection, he commissioned his apostles to go and baptize all nations, betrays itself by speaking in the Trinitarian language of the next century and compels us to see in it the ecclesiastical editor."

In History of Dogma, Adolph Harnack claims #Mt 28:19 is "no word of the Lord" Even the cautious critic Canon Armitage Robinson, in Encyclopedia Biblica, says that Matthew "does not here report the (very words) of Jesus, but transfers to him the familiar language of the church of the Evangelist’s own time and locality."

There are early church writers who also seem to support these views. Eusebius, a fourth century writer, had the greatest library of any early church scribe. It contained manuscripts of the new testament that were at least 200 years older than any existing today. Manuscripts copied by Origen, Clement of Alexandria, and others not available today gave him access to almost original material. Eusebius cites #Mt 28:19 eighteen times in his work, always in the same form: "Go ye and make disciples of all nations in my name, teaching them to observe all things, whatsoever I commanded you"

When he comments on the verse, Eusebius places great stress on the phrase, "in my name." Apparently his sources, Origen, Clement and Justin Martyr, excluded "father" and "holy spirit" from this scripture.

Justin Martyr wrote between 130 AD and 140 AD While much of his work is no longer available, there is a passage that is generally thought to be a reference to #Mt 28:19."God hath not yet inflicted nor inflicts the judgment, as knowing of some that still even today ARE BEING MADE DISCIPLES IN THE NAME OF HIS CHRIST, and are abandoning the path of error, who also do receive gifts each as they be worthy, being illumined by the name of this Christ." Aphraates, a Syriac writer of the middle-fourth century, cites the text in yet a different manner, "Make disciples of all nations, and they shall believe in me."

It probably was not until the middle of the third century that the current rendering of #Mt 28:19 appeared when Bishop Cyprian of Rome insisted on the triple formula for baptism. Ironically, Pope Stephen used only one name, Jesus.

During the fourth century, the orthodox church used the phrase, "in the name of the father, son and holy ghost" as a battle cry against the Macedonians who claimed that no new testament text supported the spirit as part of the trinity. However, by the seventh century the church had wholeheartedly accepted the current rendering of the scripture, and excommunicated the Celtic church for insisting on one name in baptism.

In 1902, the modern scholar F C Conybeare summed up the history of the development of #Mt 28:19 as follows:

"It is worth considering, however, whether the original text of the gospel did not end at the word ‘nations,’ and whether the three rival endings of the text were not developed independently, viz:"

(i) ‘in my name’ in Justin, Eusebius, and perhaps Stephen of Rome and the Pneumato-machi

(ii) ‘and they shall believe in me, in Aphraates, representing the older Syriac version

(iii) "baptising them in the name of the Father, the Son and the holy Ghost; or similar in the Greek gnostic Theodotus, Ter-tullian Latin version of Irenaeus, and the surviving Greek MSS."

BAPTISM AND THE APOSTLES

There are four instances of baptism by the Apostles recorded in the book of Acts. In each instance, only the name of Jesus is used in connection with the baptism.

#Ac 2:38. Peter’s sermon on the day of Pentecost was followed by a call to those who would become followers of Jesus."Repent and be baptized, every one of you, IN THE NAME OF JESUS CHRIST so that your sins may be forgiven. And you will receive the gift of the Holy Spirit" (NIV)

#Ac 8:16. Philip preached throughout Samaria and gained several converts. However, when Peter and John arrived, those converts had not received the gifts of the spirit that normally accompanied conversion in those days. They then laid their hands upon them, "because the Holy Spirit had not yet come upon any of them; they had simply been baptized INTO THE NAME OF THE LORD JESUS" (NIV)

#Ac 10:48. Cornelius, the first Gentile convert, was baptized after a lengthy conversation with Peter: "So he ordered that they be baptized IN THE NAME OF JESUS CHRIST." (NIV)

#Ac 19:5. Paul’s initial encounter with the brethren at Ephesus caused him concern as they had been baptized by Apollos with John’s baptism. He instructed them regarding Jesus: "On hearing this, they were baptized INTO THE NAME OF THE LORD JESUS" (NIV)

BIBLE STUDENT PRACTICE AND THE TRIUNE NAME

In The New Creation, page 455, "The Baptism of the New Creation:’ Brother Russell recommended the words that we traditionally use. However, it is important to note how and why he made this recommendation:"

"No particular form of words for this service (baptism) ie, set before us in the Scriptures, and all can readily see that the words are of secondary importance-that the baptism might be equally valid if no words at all were used; because, as previously stated, the real contract is between the baptized one and the Lord and the act of water baptism is the open confession of it. It is not, therefore, a question of what the administrator may believe or disbelieve, say or omit to say, but of what is the thought and intention of the heart of the one thus symbolically baptized. Nevertheless, BASING OUR JUDGMENT UPON THE WORDS OF THE LORD, IN #Mt 28:19, AND THE WORDS OF THE APOSTLE IN #Ro 6:3, WE RECOMMEND AS A SIMPLE FORM OF SOUND WORDS FOR THE OCCASION THESE BROTHER JOHN, IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY SPIRIT, BY THIS AUTHORITY, I BAPTIZE THEE INTO CHRIST."

Note that Brother Russell’s recommendation was based on his assumption that #Mt 28:19 contains the words of the Lord. #Ro 6:3 contains no reference to the Father or the holy spirit. It is only recently that the authenticity of #Mt 28:19 has come into doubt. As Bible Students, we have always examined the translations carefully to assure that we are following the original texts as closely as possible. When dealing with subjects like the trinity, this has especially been

true. Although #Mt 28:19 has not yet been agreed upon by a majority of scholars as spurious, there is certainly enough evidence to limit its use. At least it would be wise to consider it inappropriate for use in baptism, given its questionable history and subtle support of the doctrine of the trinity.

-Leonard Griehs

Atonement Leviticus Chapter 9 vs. Chapter 16

Bible Students have long appreciated the Plan of God as it is illustrated in the Tabernacle arrangement of the ancient Israelites. This Tabernacle or tent had two compartments containing articles of gold. It was placed in a courtyard surrounded by a high white curtain. The Tabernacle’s construction details are recorded in the book of Exodus.

A structure alone benefits no one. There must also be people who know what to do with it. God dedicated the tribe of Levi to be His servants and assigned them the job of physically transporting the Tabernacle from place to place. From this tribe, He selected Aaron as high priest and his sons as assistant priests. #Le 8 describes the seven day ceremony that consecrated these individuals for their duties.

From a human viewpoint, this should have been enough. There was a place for worship, a law that said how to worship, and a priesthood capable of organizing that worship. However, one thing was missing. In God’s sight, the Israelites were in an unclean, fallen condition and could not approach Him. Atonement for sins had to be made to give them a standing to bring sacrifices that He could accept. According to Strong’s Concordance the Hebrew word translated "atonement" is also translated cleanse, disannul, forgive, be merciful, pardon, purge, reconcile.

Immediately following the consecration of the priesthood in #Le 8$, Aaron was told to "make an atonement for thyself and for the people" (#Le 9:7) The remainder of that chapter describes what had to be done to make atonement a reality in God’s sight.

The necessity for atonement was so important that in #Le 16$, God directed that a ceremony similar to #Le 9$ be repeated every year, on the tenth day of the seventh month (#Le 16:29). The people knew this was a special day because it was the only day of the year when fasting was required. "Ye shall afflict [fast -see #Isa 58:5] your souls by a statute for ever." -#Le 16:31

An annual day of atonement was necessary because "it is not possible that the blood of bulls and of goats should [really] take away sins." (#Heb 10:4) Although the Israelites may not have realized it, their Tabernacle arrangement with its sacrificial rituals was a grand picture of a great high priest to come, of real atonement that would take place during a 2,000-year sacrificial period, and a time when the entire human race would have a relationship with God after those sacrifices were completed.

Students of the Tabernacle might expect that the sacrificial arrangements of #Le 9$ and #Le 16$ would be identical. The sacrifices of chapter 9 were needed to give the people a typical standing before God as soon as the priesthood was ready, so the people could bring acceptable sacrifices to Him. Six months later, the annual atonement day sacrifices began, renewing the nation’s typical cleansing. Although the outcome of both days was the same (atonement), the arrangements were carried out in very different ways. Determining the reason God ordered these differences constitutes one of the beauties of the truth.

THE DIFFERENCES

There are said to be more than 20 significant differences between the atonement ceremony of chapter 9 and the atonement ceremony of chapter 16. Here are just a few:

Who officiated? #Le 9$ Moses, Aaron, Aaron’s sons #Le 16$ Aaron only

What is offered? #Le 9$ Sin, burnt, meal, peace, wave offerings #Le 16$ Sin, burnt offering

Where was the blood sprinkled? #Le 9$ Horns and bottom of brazen altar #Le 16$ Mercy seat and horns of incense altar

What was the people’s sin offering? #Le 9$ One goat #Le 16$ Two goats, one of which was killed

How does it end? #Le 9$ People are blessed and "glory of the Lord" appears #Le 16$ Aaron changes clothes and offers the burnt offerings

Note that in #Le 9$, activity in the Holy and Most Holy is not an integral part of the service. In #Le 16$ it is, particularly in the ceremony of sprinkling the blood on the Mercy Seat. Many people are involved in #Le 9$, including the elders of Israel (evidently as observers). Only Aaron is shown in the picture in #Le 16$.

THE DIFFERENCES EXPLAINED

God provided for differences in the two atonement ceremonies in the inaugural year of the Tabernacle, in order to show the antitypical atonement day (the Gospel Age) from two completely different perspectives. His own perspective of the Gospel Age is shown in chapter 16; the churclfs perspective is shown in chapter 9.

In chapter 16, only Aaron is present. So God sees one entity: His son as head and the church as body members. "We are members of his body." (#Eph 5:30) However, from the church’s perspective as shown in #Le 9$, we see our great high priest, Jesus, officiating and fellow assistant priests helping. We also see the "elders" who obtained a good report (#Heb 11:2).

In chapter 16, the blood of both sin offerings goes into the Most Holy and is sprinkled on the Mercy Seat. The satisfaction of God’s justice illustrated by this ritual is not something the church actually "sees" Thus it is absent from the account of #Le 9$. It is very real to God, and in fact, the sprinkling of the blood is the most important event of #Le 16$.

#Le 9$ describes meal, peace, and wave offerings, all of which are absent from #Le 16$. These show our consecration from three perspectives. With the meal offering, each person brings an individual "handful" of meal, mingled with oil, and burns it on the altar. No measure is specified, just that it be what one hand can hold. The peace offering illustrates the payment of vows because of the peace enjoyed. The wave offering continued until it was removed, illustrating that our sacrifice continues until God says it is enough. These three perspectives of our consecration can be appreciated by the church. Their absence in #Le 16$ teaches that these perspectives do not pertain to God’s relationship toward the Church.

The interpretation of the scapegoat in #Le 16$ has been debated by Bible Students. Br. Russell suggests that it represents the Great Company. If this is the correct understanding, the distinction between the Lord’s goat and the scape goat is one which only God perceives. Those who are attempting to make their calling and election sure do not determine among themselves who is in one classification and who in another.

At the culmination of this "day" of sacrifice, the church, as shown in #Le 9$, sees that the people are blessed and God’s glory is revealed. No such dramatic ending can be found in #Le 16$. There, the burnt offerings showing God’s acceptance of the other offerings are made, and it is over. Although no special blessing of the people takes place, they are now able to come to God with their sacrifices and have a relationship to Him. This was, after all, the whole point of the day of atonement.

CONCLUSION

Most people get little out of their reading of Leviticus chapters 9 and 16. They cannot understand why so many animals had to die. They would prefer another way -one with no suffering, no sacrifice, and no death. The picture shows us that the remission of sins - atonement- comes only by the death of a perfect bullock, illustrating the perfect man Jesus. He has passed into the Most Holy and offered his blood, his life, to God’s justice. By his sacrifice he opened up a new and living way for us (#Heb 10:20).

Because of Jesus’ faithfulness, we have the opportunity of laying down our lives sacrificially during this Gospel Age, the antitypical day of atonement. "For the bodies [plural] of those beasts whose blood is brought into the sanctuary by the high priest for sin are burned without the camp. Let us go forth therefore without the camp bearing his reproach ‘ "-#Heb 13:11, 13

So it remains for us to continue to lay down our lives faithfully in sacrifice that we may have a share in the great work of blessing the entire world of mankind in the coming kingdom.

-Michael Nekora

"I am he that liveth, and was dead; and, behold, I am alive for evermore." - #Re 1:18

"Three Days and Three Nights"

I. PROBLEM

In #Mt 12:40 Jesus indicated he would be in the tomb for "three days and three nights:" an expression in our time and culture that implies three 24 hour time periods, or 72 hours. The rest of the biblical record, however, indicates the time was considerably shorter (Friday afternoon to Sunday morning). How do we harmonize this apparent disagreement? An understanding of Hebrew idiom is necessary to resolve the difficulty.

II. HISTORICAL FACT AND PROPHECY

When considering the phrase, "three days and three nights" (#Mt 12:40) we must keep an important principle in mind. Interpretation of prophecy can not, must not, dispute fact; instead, fact must be used to interpret prophecy, fact takes precedence. The text in which the above phrase appears is a prophecy, not a record of historical fact.

A. Historical Fact The historical record concerning the day of Jesus’ death and the day of his resurrection is found in the following texts:

Crucifixion and burial

Day of preparation Day before Sabbath Friday (14 Nisan) #Mt 27:62 to #Mt 28:6 #Mk 15:42 to #Mk 16:2 #Lu 23:52 to #Lu 24:3 #Joh 19:31, #Joh 19:42; #Joh 20:1 #1Co 15:4 #Ac 10:40 #Lu 24:7,21, 46 Resurrection First day of week Day after Sabbath The third day Sunday (16 Nisan)

It is well documented that the day preceding the weekly Sabbath, the sixth day of the week, our Friday, was designated by the Jews as the Day of Preparation. This no doubt arose from the need to prepare the food and all else that was required for the day of rest -no work being permitted on the Sabbath (#Le 23:3).

In #Lu 23:54-56, the day of the crucifixion is stated to have been "the preparation," and it is also explained, "the sabbath drew on. ‘ Verses 55 and 56 tell of some women preparing "spices and ointments: ‘then resting on "the sabbath day." The account in #Mk 16:1, 2 relates that "when the sabbath was past" certain women "came unto the sepulchre at the rising of the sun. " They found the tomb empty. This day, the day of the resurrection, is declared to have been the "first day of the week" (#Mk 16:2), our Sunday. The preceding day, therefore, a day identified as a sabbath, must have been a regular, weekly sabbath, the last day of the week, our Saturday. Thus, the day before that, "the preparation," the day of the crucifixion, would have been Friday.

The phrase, "the preparation of the Passover" in #Joh 19:14 may refer to the day preceding the Passover as some believe; however, such idiomatic use has not been documented. As others have suggested, this writer understands the phrase to mean "the preparation day of the Passover week"-in other words, Friday of the Passover week, like our Easter Friday.

Verses 31 and 32 explain that the bodies were to be taken down so they would not remain "upon the cross on the sabbath day," and they declare Jesus was taken down and laid in a tomb on the "Jew’s preparation day." In these verses the preparation day of the weekly sabbath is meant. (This is significant when it is stated that the Passover of our Lord’s death occurred on a day other than the weekly Sabbath.)

B. Prophecy

Difficulty exists not only between prophecy and fact, but between prophecy and prophecy as well. There is an apparent disagreement between the two prophetic phrases, "three days and three nights" and "the third day."

1. #Mt 12:40 - ... so shall the Son of man be three days and three nights in the heart of the earth.

2. #Mt 16:21- ...be raised* the third day.

#Mt 17:23-...the third day he shall be raised* ...

#Mt 20:19-...the third day he shall rise*.

#Lu 9:22- ...and be raised the third day.

#Lu 18:33- ...and the third day he shall rise*.

This difficulty, too, may be resolved by an understanding of Hebrew idiom.

III. BIBLICAL IDIOM

While the language of the New Testament is Greek, the human agents employed by God through the holy Spirit were mostly Hebrew. Hence, though the thoughts were of divine origin, the words spoken and written came from minds conditioned to Hebrew expression, Hebrew idiom. In a living language there is a continuous growth and decay of phrases, constructions, and expressions that are contrary to the usual patterns of the language and have a meaning different from the literal one. These are called idioms, and are usually particular phrases which we learn as separate items-easily in our own language, with difficulty in another. For example, consider the literal meaning of these common expressions in our culture:

to talk turkey

to put through the mill

to catch his eye

to take the bull by the horns

to get your ducks in a row

to be taken in

It is clear we must be careful about idiomatic phrases when interpreting the Bible. If we insist at all times on the absolutely literal, it can be a fruitful source of error.

A. Old Testament Idiom

1. #Ex 19:10, 11 - "sanctify them to day and to morrow ... the third day the LORD will come down ..." The third day is here defined as the day after tomorrow.

2. #Ge 42:17, 18 - Verse 17 states Joseph kept his brothers in prison "all together into ward three days." Verse 18 states Joseph spoke "unto them the third day," and in the following verses, he released them that same day (the third day).

3. #1Sa 20:12 - Again, the day after tomorrow is referred to as "the third day."

4. #1Ki 20:29 - Israel and Syria camped opposite each other "seven days." Yet, "in the seventh day the battle was joined"

5. #2Ch 10:5, 12 (#1Ki 12:5, 12) - In verse 5 Rehoboam told the people of Israel to "come again unto me after three days’ " In verse 12, they return, "on the third day" and restate Rehoboam’s orders as "come again to me on the third day."

6. #Es 4:16; #Es 5:1 -In #Es 4:16 Esther asked the Jews to "fast ye for me, and neither eat nor drink three days, night and day. I also and my maidens will fast likewise; and so will I go in unto the king", Yet, in #Es 5:1 it is stated "on the third day" Esther went into the king.

7. #1Sa 30:12, 13 -An Egyptian found by David’s men "had eaten no bread, nor drunk any water, three days and three nights’ " In verse 13 he told David he was deserted "three days agone"

B. New Testament Idiom

1. #Lu 13:32 -"I do cures to day and to morrow, and the third day I shall be perfected." As in the Old Testament, the third day is defined as the day after tomorrow.

_______

*Note: There is no Greek word for "again" in these verses as rendered in the KJV, it should be omitted.

2. There are four passages that describe the resurrection as occurring "after three days" (in the Kiv #Mk 9:31 and #Mk 10:34 were mistranslated. The Greek phrase is identical to that in #Mk 8:31).

a. For three of the passages there are parallel accounts which help our understanding:

- "after three days" - #Mk 8:31 #Mk 9:31 #Mk 10:34

- "the third day" -#Mt 16:21 #LK 17:23 #Lk 20:19 #Lu 9:22 #Lu 18:33

b. In the fourth passage-#Mt 27:63, 64 - it is recorded that the Pharisees told Pilate how Jesus had predicted, "after three days I will rise again" In verse 64, they asked that the tomb "be made sure until the third day."

From these texts it may be seen that the expression "after three days" was equivalent to "the third day" in the idiom of Israel in Jesus’ day.

IV. CONCLUSION

This study has shown we must be ever careful when we are dealing with ancient idiomatic expressions. We must not apply modern literal meanings. Hebrew reckoning is as distinct from our reckoning as is their practice of commencing the day at sunset and ours to begin it at midnight. These different modes of expression are peculiar to the respective peoples and languages and must be taken into account.

From the evidence of both the Old and New Testaments, we find it was Jewish idiom to equate "three days," "on the third day," and "after three days" Apparently, this custom was derived from the practice of counting a part of a day as a whole day-and-night. This practice is corroborated by the Rabbinic literature. Today, in the USA., if we say an event happened "on the third day," we mean it occurred sometime during the third day. If we state it took place "after three days" we mean after three days have passed. And, if we say "three days and three nights," we mean three 24 hour periods or 72 hours. Yet Christ and the Apostles used all these expressions in reference to the same period of time.

Therefore, understood in the context of Biblical idiom, the phrase "three days and three nights" presents no problem to a Friday crucifixion and a Sunday resurrection, as recorded in the Gospel accounts.

Based on the idiom of the time, "three days and three nights" may be thus explained:

1. The first night and day Jesus was in the tomb was from about the tenth hour (4:00 pm) of the day of preparation, Friday, to the evening, the end of the day (6:00 pm).

2. The second night and day was from the beginning of Sabbath (Friday night) to the end (Saturday evening).

3. The third night and day was from end of Sabbath (Saturday night) to the resurrection early in the morning of the "first day" (Sunday).

-R E Evans

Israel, Iraq and the Gulf Crisis

A LAND BROUGHT BACK FROM THE SWORD

"After many years thou shalt be visited in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste but it is brought forth out of the nations, and they shall dwell safely all of them."- #Eze 38:8

"And thou shalt say, ‘I will go up to the land of unwalled villages,- I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates."- #Eze 38:11

Most Bible scholars agree that the detailed prophecy of #Eze 38$-39$ describes Israel’s final battle before the full introduction of Messiah’s glorious kingdom. The texts excerpted above indicate that at the time of this battle Israel would be a land:

* Brought back from the sword

* Dwelling safely

* Of unwalled villages

* Having neither bars nor gates.

Any observer of world conditions during the past 40 years finds these conditions difficult to imagine. From the time that Israel became a nation in 1948 until the present they have been living constantly either under attack or in fear of imminent attack.

Surrounded by enemies without, and disrupted by foes within, it is little wonder that Israel has armed itself to the teeth. With one of the most modern armies in the world, and rumored to have nuclear weaponry, they are confident of taking on all opponents. Strong lobbies in the United States and other world capitals seek to insure agreements to add to their defense capabilities. As a result, this threatened nation has moved from an importer of arms to one of the chief exporters of military technology.

The above is hardly descriptive of "a nation brought back from war" "living with neither bars nor gates" What scenario will bring about this dramatic change of condition?

40 YEARS OF CONFLICT

1948 Statehood declared, Arab neighbors instantly attack

1956 Nasser’s Sinai campaign threatens destruction

1957 The Six-Day war expands Israel’s borders

1973 The Yom Kippur invasion catches Israel by surprise

1982 Israel invades Lebanon to secure Northern borders

1987 Arab lntifada seeks to destabilize Israel internally

THE EVENTS OF 1990

The past year has seen two great events on the world stage that may bear on our question. The break-up of the Communist bloc in Eastern Europe, along with the accompanying spread of Russia’s new policy of glasnost and the thawing of the "cold war," have produced a global climate of hoped for "peace and safety."

Long a supplier of arms to the Arab peoples in their struggle against Israel, Russia has signalled its intention to stop arming the Arabs. Not only so, they have also been putting pressure on their client state of Syria to press for peace with Israel.

Secondly, the Iraqi invasion of Kuwait has drastically realigned Arab alliances. While alienating most of the world powers, including many of its Arab neighbors, Iraq has formed a league with Jordan and begun to improve its relationship with Iran.

The alliance with Jordan provides a clear pathway between Iraq and Israel, and hardly forebodes a condition of "peace and safety."

TWO CONTRASTING PROPHECIES

In seeking a scriptural perspective to the current situation, two prophecies stand out in marked contrast -#Eze 38 and #Ps 83.

It has been noted by many that the Ezekiel context portrays an alliance of seven or eight nations that will come against Israel "from the north parts." While the modern identities of these nations are problematic, one thing seems clear-none of them are of Semitic origin. Thus, they do not represent Arab powers, nearly all of whom are Semitic.

In marked contrast, #Ps 83$ describes a coalition of some 10 or 11 nations who come against Israel with a common purpose, "Come, and let us cut them off from being a nation" In this coalition all of the names, except one, are Semitic and ancestors of present-day sworn enemies of Israel. The lone exception are the Philistines, a Hamitic people who are considered by many to be the ancestors of present day Palestinians.

These two sets of Scriptures then do not seem to refer to the same event. One describes an invasion of Arab peoples; the other an invasion of non-Arab countries.

Which comes first? Inasmuch as the "peace and safety" precondition for the Ezekiel battle is not laid down in the Psalm reference, the natural assumption is that the Psalm prophecy is fulfilled first.

The confederacy referred to in #Ps 83:6, 7 -"Edom, Ishmaelites, Moab, the Hagarenes, Gebal and Ammon" all reside in modern Jordan Only Amalek, in the northern Negev, and Tyre, in southern Lebanon, are exceptions. It is interesting to note that these areas are today where the Arab Palestinians are the strongest.

The text becomes even more appropriate in verse 8, "Assur also is joined with them they have holpen the children of Lot."

Ancient Assyria claims its name because it owes the ancestry of its inhabitants to Assur. The modem name for Assyria is Iraq. The "children of Lot" were two -Ammon and Moab. Ammon dwelt in central Jordan Today’s Jordanian capitol, Amman, takes its name from this ancient tribe. Moab dwelt just to the south, in the hill country surrounding the fabled redrock city of Petra.

The confederacy mentioned in #Ps 83:8 includes approximately the same nations as that formed in the past few weeks, during the "Gulf Crisis’ " Could it be that this modem coalition will be provoked to attack its ancient nemesis, Israel? Could it be that Israel’s victory will be so decisive that not only this league, but other Arab enemies of Israel as well, will have to agree to a treaty of "peace and safety"?

While we, in studying Bible prophecy, must be careful not to become prophets ourselves, the above possibilities appear very real in the light of current developments.

If this, in fact, is true, then certainly it can be said in the aftermath, that Israel truly is "the land that is brought back from the sword," and the stage is set for Israel’s final battle.

ISRAEL’S FINAL BATTLE

The description of Israel’s final battle in #Eze 38$-39$ is quite simple. A coalition of nations attacks from the "north quarters" The reason for their attack is stated specifically "to take a spoil, and to take a prey."

The lure is apparently not only to take spoil, but also the ease of obtaining it. The relaxation of Israel’s military preparedness, indicated by "dwelling without bars and gates," encourages the invaders to expect an easy victory.

THE PARTICIPANTS

There is considerable discussion as to the identification of the participants in the battle of #Eze 38$, 39$. This is largely because of the various methods of interpretation used in arriving at an answer to this question.

Two methods of approach are the most predominant. The Geographical approach seeks to locate the areas occupied by these tribes in Ezekiel’s day, and identify the participants in this battle as being those living there at the present time.

The Genealogical method traces the migrations of these people to their present locales, thus identifying modern day participants.

While a number of opinions prevail as to the precise identification of the nations involved in this battle, many agree on the following:

THE INVADING CONFEDERACY

* Rosh 1 Russia

* Meschech 2 Northern Turkey

* Tubal 3 Georgia

* Persia Iran

* Ethiopia 4 Central Africa

* Libya 5 Northwest Africa

* Gomer Northern Turkey, Armenia 6

* Togarmah Turkestan 7

THE SECOND CONFEDERACY

* Tarshish Western Nations 8

* Sheba Saudi Arabia 9

* Dedan Yemen

1. "Rosh" is the Hebrew word translated "chief prince" in the King James Bible.

2. Some take "Rosh, Meschech and Tubal" to be Russia, Moscow and Tobolsk. The ancient title of the Czar of Russia was the "Czar of Russia, Moscow and Tobolsk." It is worthy of note that the three important forces in the Soviet Union today are Gorbachev in Moscow, Boris Yeltsin of the Republic of Russia and the Mohammedans, centered around Tobolsk.

3. The capital of Georgia, Tbilisi, is from the same origin as the Biblical "Tubal."

4. Or, Cush. Settling not only in Ethiopia, but throughout central Africa.

5. Or, Phut; primarily the Berbers.

6. Some, following the Genealogical method of interpretation, identify the migrations of Gomer with the Eastern European countries.

7. Linguistically identified with South Central Russia. Others say Armenia since "Tog;Y’is the Chaldaic word for "Tribe:’thus, "the tribe of Armah:’ or ‘Armenians."

8. Tarshish is variously identified with southern Spain or the British Isles. In either case, it represented the Westernmost reaches of civilization and thus is identified with Imperial England and her "young lion" or colonies, including the United States and Canada.

9. There are two sets of "Sheba and Dedan" in the Bible; one was Hamitic, being sons of Cush (#1Ch 1:9) and the other Semitic, being descendants of Abraham and Keturah (#1Ch 1:32). The Semitic descendants settled in southern Saudi Arabia, while the Hamitic ones were nearer to present-day Yemen.

Gog and Magog

Two mysterious names dominate the 38th chapter of Ezekiel, Gog and the land of Magog: Gog appears to be the head of the confederacy against Israel in this traumatic battle. Magog is given as the sphere of his influence, seemingly encompassing all of the various tribes mentioned in the coalition of enemies.

It is obvious from the context that the battle of #Eze 38 occurs before the introduction of Christ’s kingdom, for the result of that battle is "that all men may know that I am the Lord" Gog and Magog appear one more time in the Bible, in a far different context. This is found in #Re 20:7, 8:

"And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea."

Here, a thousand years after the battle of Ezekiel, when evil has been restrained and righteousness has ruled on the earth, we find the same foes appearing once more.

One more reference is worthy of note-#Nu 24:7 -a Messianic promise of Israel’s Millennial king: "He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted."

The Septuagint and other ancient manuscripts here read, "Gog:" instead of "Agag." The reference seems clear in showing the height of Messiah’s throne to be above that of his chief adversary-Satan, the devil.

Therefore it seems that in the name Gog we have a reference to the real leader of the hosts of the north against Israel, Satan himself. The land of Magog refers to his entire dominion.

These nations apparently will be brought into this battle after having been previously involved. The Lord himself takes credit for causing them to once again invade Israel -"I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army." (#Eze 38:4)

From another prophecy of the same conflict, #Zec 14:1-3, it appears that at first the battle will go against Israel, so much so that "the city shall be taken’ " It is at this desperate turning point for Israel, with its back against the wall, that both Zechariah and Ezekiel prophesy a dramatic turn of events.

"Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle." - #Zec 14:3

BEAUTIES OF THE TRUTH

Volume 2, Number 2, May 1991

The Seven Churches of Revelation

Rewards of Victory

Overview of Church History

#Ge 2:2

From a Reader

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word It is published free of charge. Subscriptions will be entered for all who request it Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219 Editorial Board: Bros. Jerry Leslie (Editor in Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

The Seven Churches of Revelation

The seven churches of Revelation, as described in chapters two and three of that Book, have intrigued Bible expositors down through the age. Were the messages to these churches intended mainly for the congregations to which they were sent during the apostolic period? Were they intended to be instructive in a general way to the church worldwide in every period of its development? Or were they actually prophetic of Seven Historical Ages of the church, with each successive stage reflecting the conditions and characteristics ascribed to the original churches? Most believers have concluded that Truth is found in all these possibilities that the messages were designed for the original congregations, as well as generally throughout the age, and chronologically through seven major periods of church history. Nevertheless, the latter view seems to receive particular emphasis from the widely held belief that the Book of Revelation is a forecast of unfolding church history, both good and bad, of the false church as well as the true, from the apostle’s day all the way to the end of the age. This conception views the Book as a panorama of colorful pictures portraying the successive development of the church through struggles in a hostile world, near extinction by the rise of apostate elements, gradual recovery to an active role, and a final triumph after tumultuous end time experiences.

From a careful study of the events of the long period of the history of the Christian church, it does indeed appear to be plausible to view its development as seven distinct stages that parallel the messages to the seven churches of Revelation. Many prophetic expositors of the past have drawn this conclusion, and this continues to be the main current of present Bible Student thinking. Some observers have felt it was not possible always to draw fine lines of separation between the periods and believed that the seven "angels" or messengers represented a class of leaders throughout the age, rather than individuals assigned those responsibilities. Yet others have felt strongly that close students of history and the Book of Revelation can identify both the periods and the particular individuals serving as messengers to a reasonable degree of accuracy.

Certainly for 200 years there has been virtual concurrence on the first four stages: Ephesus, that of the apostolic church, when truths were held in basic purity; Smyrna, the early persecutions of pagan Rome and beginnings of doctrinal corruption; Pergamos, the rise of papacy and compromise with the world; and Thyatira, the reign of the apostate church, the counterfeit to the true Kingdom of God, which brought on the dark ages of the civilized world and the near extinction of the saints. For the next two periods, Sardis and Philadelphia, some differences of view were evident. But in the past century, a consensus has emerged which appears reasonable and might be termed the traditional or common view of the Bible Students, though there are some notable exceptions. The majority identify Philadelphia with the Reformation movement and Sardis as the brief interval just prior to it. Laodicea is then almost always taken as the lukewarm end-time church, identified with the harvest message, "Come out of her, my people."

See Image 00011

The chart is a graphical portrayal of the composite view. Drawn to scale, it allows the lengths of the periods to be compared visually, along with the ministries of each of the messengers. Two points become startlingly clear from the chart: First, that several of the church stages cover long periods of time, with Pergamos the most outstanding in this regard. Thus Arius is credited as its messenger for over 800 years, as the light of Truth grew dimmer and dimmer. Strange as it may seem, a search of history reveals no other champion of Truth of his stature throughout this period until Waldo appears on the scene. And second, it is typical of the ministries of the messengers that these are relatively short as compared to the overall lengths of the various stages of the church which they are credited with guiding and that they appear at the beginning of these respective periods. Thus the fact that we are yet benefiting from the ministry of the seventh messenger long after his death should not seem inappropriate; such was simply the pattern throughout the Gospel Age.

Why do we believe the traditional view is correct and deserves our support? First, pertaining to the periods. Ephesus, from the Pentecostal blessing to about 70 AD The latter date, marking the fall of Jerusalem, seems a significant transition from the early period of Jewish influence dominated by Paul’s ministry to the phase of rapid expansion into the Gentile world. Smyrna, from 70 AD to 313 and the Edict of Milan, again seems well marked, with the ending point accepted almost universally, since it brought to a close the bitter afflictions that characterized the period. Pergamos runs from 313 to 1157, the time of the early beginning of the Waldensian movement. This synchronizes exactly with the 360-year "space" to repent given to Jezebel (#Re 2:20,21), extending from 1157 to 1517 (Thyatira through Sardis), the very year that Luther nailed his theses on the church doors at Wittenberg. Any attempt to shorten Pergamos, for example to 800 AD, the year of Charlemagne’s crowning by the pope and the start of the "papal millennium;" runs into a double snag: there is no champion of Truth to replace Arius prior to Waldo; and if Waldo is selected as the messenger to Thyatira, he would not appear on the scene (1157) for hundreds of years after the start of the stage of the church which he is credited with overseeing, a premise that seems most unreasonable.

Thyatira, from 1157 to 1367, then seems substantiated by the latter date’s opening of the 150-year (five months) stinging of the locusts (#Re 9:5, under the sounding of the fifth trumpet which parallels the fifth stage of the church), which so markedly characterized Wycliffe’s tormenting attacks upon the papal system, extending to the very beginning of the Reformation movement (1517). Sardis, from 1367 to 1517, is thus clearly delineated by this 150-year period. Laodicea, the end-time church beginning with our Lord’s presence and knocking at the door (#Re 3:20), would extend from 1874 to the full end of the harvest period. Philadelphia, the church of the Reformation and subsequent Protestant expansion, would then be cradled between 1517 and 1874. The Philadelphia period brings into focus a couple of interesting points which should be addressed. The "open door" of #Re 3:8 seems to be a strong key unlocking the main activity that characterized this stage. Prior to this time the forces of darkness had prevailed to the point where the light bearers had been worn out and almost totally suppressed, so that true witnessing work was virtually at a standstill. Then came Luther’s daring proclamations that set all Europe aflame and brought about a sweeping change in conditions that opened the floodgate of Truth and began a process that has continued ever since. We are strongly persuaded that the descriptive picture of the "open door" is best seen as beginning in the Reformation movement.

How did the Church of Philadelphia live up to the meaning of its name, "brotherly love"? It was hardly to be expected that all believers could at once catch the spirit of their newfound Bible truths and suppress all bitterness toward the corrupt church that had kept them in bondage so long. Yet in coming to a fuller understanding of the great appreciation of one another as fellow believers in Christ would also grow. Such a growing realization of the fellowship and close ties of all believers and their privileged standing before God, as contrasted with the dictatorial and hierarchical structure of the established church, would surely have kindled the spirit of brotherly love for each other in their hearts.

Next, some comments pertaining to the messengers: Paul’s ministry in the early church was so outstanding as to make him the almost universal choice as the first "angel." Highlights are his special commission by God, authoring most of the New Testament books, providing the doctrinal foundation for the Christian faith, extensive missionary efforts and care of all the early churches. The Apostle John seems logical as the overseer for the second church, having received the visions of Revelation, authoring four additional books of the New Testament, and offering by way of teaching and example great encouragement to the believers during the period of intense persecution by pagan Rome.

Arius is universally selected as the shining light for Pergamost the basis of his leading role in defending the early church’s view of Jesus as the created Son of God and resisting mounting efforts to equate him with the Father. Waldo seems a strong choice as the guide for Thyatira, considering his translation of the Bible into the common tongue and his effective ministry for the Truth in a very dark period of the church’s history. Wycliffe likewise stands out as the messenger to Sardis and seems fully deserving of the wide acclaim given to him for his relentless opposition to Papacy, outstanding work as an early reformer, and first translation of the complete Bible into English. Luther, though one of many leaders of the Reformation movement, clearly was its moving force and rightly should be recognized as the overseer to the Philadelphia church. His accomplishments were truly extraordinary: .powerful sermons and writings that shook all Europe, shattered the claims of Rome and initiated the founding of widespread protest movements; translation of the Bible into the vernacular and restoring it to its rightful place of authority among men; and steadfast opposition to the fundamental errors and abuses of the papal system in the face of personal threats and overwhelming odds.

Finally, C. T. Russell is seen to emerge as the messenger to Laodicea and the harvest church. His unique contributions have given rise to unanimous recognition and acclaim by Bible Students for such a position: a Bible-centered ministry that stressed Christ’s ransom sacrifice, revealed the Divine Plan of the Ages for blessing all mankind, discarded errors of the past, clarified the High Calling, opened an awareness of the end times and the parousia of Christ, and especially called attention to the imminent establishment of God’s Kingdom on earth.

We are impressed by the foreknowledge of our great God as displayed in the progressive unfolding of the prophetic messages to the seven churches of Revelation. We see His majestic hand in the outworking of the affairs of the church, both true and nominal, while recognizing also that there has been no interference in the exercise of man’s free moral agency. The drama that has unfolded has been an exciting one, though saddened with the accounts of suffering, persecution, and privation for the faithful few.

With the events of the harvest and end times fully upon us, we realize that the course of the saints is rapidly nearing its completion this side of the veil. Let those who remain of the overcomer class rejoice greatly that their faithfulness is soon to be rewarded in complete victory with Christ, the King of Kings and Lord of Lords, leaving all apostate elements exposed and destroyed forever. And may this realization stir the Lord’s people to yet further zeal in His service, doing with their might what their hands find to do. Let us work while it is called day; for "the night cometh when no man can work." - #Joh 9:4

- Charles F Redeker

This article is condensed from an extensive treatise on this subject contained in a book published by the author. The book lists chronologically the key events of church history over the past 2000 years and enables the reader to match these events with the seven stages of the church. It also summarizes the conclusions of Bible Student expositors of past and present in this regard. Single copies of the book are available free of charge by writing the author at 5554 Pal Mal Avenue, Temple City, CA 91780.

Rewards of Victory

Ephesus. Those who labored and did not faint, were promised nourishment from "the tree of life ... in the midst of the paradise of God."

Smyrna. Those who suffered the pains of martyrdom were assured by him "which was dead, and is alive," that they would not be hurt of the second death.

Pergamos. Those who held fast "my name" while being disowned as Christian for opposing the church hierarchy (thus earning the name "Antipas") were promised a "white stone" of endorsement, inscribed with "a new name" of honor.

Thyatira. Those traduced by Jezebel, and crushed by her paramour (Ahab), were promised "power over the nations."

Sardis - Those who kept their garments undefiled will be confessed "before my Father, and before his angels," "in white raiment."

Philadelphia. Those who suffered rebuke from "them of the synagogue of Satan" are promised to become "a pillar in the temple of God."

Laodicea. Those who recognize their true abasement, humbly receive chastening, and respond to the "knock" of our day, are promised a share in the Lord’s throne.

- Summarized from #Re 2$-3$

"He that hath an ear, let him hear what the Spirit saith unto the churches"

Overview of Church History

This article and accompanying timeline present an overview of the history of the church which claims the name of Christ.

See Image 00012

Neither the article nor the timeline are intended to be comprehensive. They simply highlight individuals, events, and objects. The timeline covers two millennia while this article primarily presents an overview of the early years of Christianity through the 5th century.

THE CHURCH FOUNDED

From the early disciples’ perspective, one could easily have the view that the church founded by Christ would soon be fully victorious. It was founded upon the powerful Truth that Jesus was the Christ, the Son of the living God. Jesus even stated, "...the powers of hades would not prevail against it [the church]." (#Mt 16:16-18) Jesus preached salvation from sin and exhibited mercy, compassion and hope. He worked miracles of healing both physical and spiritual. Though he often spoke in parables, the people embraced him and would have made him a king had he permitted it. Jesus’ full mission remained veiled even from his closest disciples. Though he spoke of his death, it conflicted with their understanding of his purpose, and they were shocked when they witnessed his humiliation and death. In fear and despair they were scattered. Peter’s pain of denial was unbearable until three days later word came of an empty tomb. Their hopes revived as they witnessed a resurrection power which confirmed beyond any doubt that death had no power over him, and that his life even transcended the human. Perhaps they now saw Jesus as empowered and ready to lead them in completing his mission-the restoration of Israel. (#Ac 1:6)

THE CHURCH COMMISSIONED

Immediate victory was not on the horizon. Instead Jesus prepared his disciples for his departure to the Father. They were to remain behind as his representatives until his return. He commissioned them to make disciples from the nations through a baptism like unto his. He promised them that they would not be alone. A comforter would come that would lead them into all Truth and empower them.

During his ministry the disciples never understood his full mission. Now they had a promise of a leading into "all" Truth and a promise of power. On the Day of Pentecost, wind and fire imbued these disciples with a power beyond human ability. Miraculous gifts, the preaching of salvation, and 3000 converts suggested that the church could now be victorious as these first believers would carry this message to their homelands.

However, the joy of this first victory was soon tempered when the fledgling church met resistance as they experienced the Master’s words, "If the world hates you, know that it has hated me before it hated you." (#Joh 15:18) They saw Peter and John thrown into prison, and Stephen stoned to death. Their Jewish brothers rejected the good news of salvation. Saul of Tarsus pursued and imprisoned those of the Way until his own miraculous conversion made him Christ’s special servant unto the Gentiles.

THE CHURCH FORGED

The church’s message is one of Truth and beauty. Yet the human heart is often cold and hard as it denies its need for repentance and reliance upon a Creator. As the church spread, resistance always met it. The initial Jewish persecution broadened to include persecutions from Herod, pagan peoples, and even the Roman government. Rather than destroy the church, these persecutions forged and spread the church. It deepened the resolve and commitment of the true while keeping out the curious.

Persecutions were generally isolated and of short term; yet there were determined efforts to destroy the church. Some of these persecutions used hideous tortures. The persecution instigated by Nero may have claimed the lives of both Peter and Paul. In the early 4th century, the Roman emperors Diocletian and Galerius directed the severest persecutions. Then it abruptly ceased. Co- emperor Constantine, a sun- worshiper, saw a vision and attributed a subsequent decisive victory to the Christian God. He became emperor of the western empire and in 313 granted Christians an equal standing among other religions.

Satan used various attacks upon the church. Persecution was an attempt to destroy the church from the outside. When outside persecution ceased, a far worse persecution was already growing from within the confines of the church. As the church grew, heresy and false teachings threatened the church internally. These differences often caused division and abuse of power. Retaliation often came from both sides of the issues. This spirit would continue to grow until centuries later the practices of the Inquisition used torture and death in the name of Christ. The Inquisition existed well into the 19th century.

The Reformation did not remove this evil. Michael Servetus was burned at the stake for his views on the trinity, baptism, and soul-death. Some of the church consistories became milder reflections of the Inquisition. This persecution was the antithesis of Jesus’ new commandment to love one another. It violated his message to pray for our enemies and to leave vengeance to God. Such was never perpetrated or condoned by true believers. How did such a corrupt force enter the church?

APOSTOLIC AUTHORITY CHALLENGED

Doctrinal differences in the early centuries were often labeled heresy (belief against established doctrine). These issues presented significant challenges to the church. As these issues were debated, it’s obvious that the victors were often the most powerful rather than the most correct. One of the greatest battles of the early church was against false teachers, for even the Apostles’ authority was challenged in their day. (#Ac 20:26-31, #2Co 11:12-15, #2Ti 4:14-16, #3Joh 9-10, #Jude 3-4, #2Pe 2:1-3)

If the Apostles were challenged, can we imagine the challenge that came upon that 2nd century church after the Apostles’ direct influence was gone? (#Mt 13:25)

The Apostle’s exhortations had been to defend the faith and to keep the message that they had delivered. Defense was to be done within the spirit and framework of God’s will. The church proceeds in the power of God. Its weapons are never carnal but spiritual. Yet the adversary used every conceivable weapon to destroy the church. As a result many well- meaning individuals retaliated with carnal weapons rather than the spiritual powers of love, prayer, and submission to the will of God. The roots of power and control began to grow. The great apostasy was in progress. (#2Th 2:7; #1Joh 4:3)

Problems came upon the church in many variations. The Corinthian church was a prime example of problems: divisions, immorality, misuse of gifts, the Lord’s supper misapplied, and law suits among the brethren. The early church also contended against Jewish and Greek influences, pagan rituals and Rome’s dominance. Heresy presented another danger from the earliest days. In Paul’s day, some taught that the resurrection was past and upset the faith of some.

After the Apostles died, the oversight of the church was transferred to others, or perhaps was assumed by others. During the- 2nd century divergent teachings abounded. Gnosticism and Montanism became serious threats. These and other lines of thought generated much debate which developed threads of dogma from which creeds were later woven. Salvation was evolving beyond a faith commitment in Christ to something that hinged upon a belief structure founded in dogma and reliance in an authoritarian hierarchy.

A major controversy centered around the person of Christ and his relationship to the Father. Though they viewed Christ as Savior, it is evident that these debaters had lost sight of that foundation Truth expressed by Peter. Many attempted to define Christ within the confines of Greek philosophy rather than Jewish heritage. This was the basis of the incarnate logos reasoning.

Another reasoning (Sabellius 215) taught that God manifests himself in various personalities. God the Father came to earth as God the Son. At Pentecost, he came as God the Holy Spirit. This is called modalism or oneness as God manifests himself in many modes-one mode at a time. God is not limited to a trinity, but God is able to extend himself as he continues to manifest himself differently as one God. Servetus and Swedenborg held similar views. This teaching is called Oneness by some modern day Pentecostal groups.

Arius presented another common view at Nicaea. Among his teachings are: 1. God alone is unbegotten and eternal; 2. God created an independent being, a son; 3. This son resolved to do good and eventually acquired divine qualities; 4. Through this son all other creation was made; 5. Below the son is the holy spirit - a being created by the son.

Some viewed these teachings as fundamental doctrines upon which salvation was based. Yet one wonders, if such were so essential for salvation, why did not God explain this clearly from the beginning through his Son and the Apostles?

CREEDS

Constantine was instrumental in changing the course of the church. Beyond making Christianity an acceptable religion, he did much to enhance its position and reputation through gifts, money and buildings. He saw himself as a chosen servant of the "highest divinity." Some suspect that he used Christianity for political purposes. It is known that he delayed baptism until his death to guarantee salvation.

Constantine convened and presided over the Council of Nicaea in 325. Of 1800 bishops, only 318 were present to decide the issues. The major issue of this council was the person of Christ. Though the bishops debated the issue, it was Constantine who decided the matter. Directed by a Spanish bishop, he formally worded the crucial formula expressing the relationship of Christ to God. Christ is "true God from true God." Awed by the emperor, many bishops signed the creed against their inclinations. The teachings of Arius were denounced. It is ironic that Constantine would later be baptised at death by Eusebius, an Arian.

In the years following, debate would continue to define the person of the Holy Spirit. Finally, at the Council of Constantinople (381), the Holy Spirit was declared to be God and the trinity became doctrine. Further refinement of the trinity continues to this day. This type of reasoning also raised Mary to a point of reverence as Mother of God, and she was declared such during the Council of Ephesus (431). At the Council of Chalcedon (451), Jesus was declared to be eternally human as well as divine. The creed was modified to reflect this.

The best known creed is the ‘Apostles’ Creed It is claimed to be the oldest creed, but little evidence exists that it predates the 8th century. It is strictly a western creed and not recognized by the Orthodox church. Some consider it to be an evolution from baptismal statements after the manner of #Mt 28:19. Yet this same scripture is widely recognized to be in question. The oldest known baptismal creed is that of Marcellus (340). All scholars agree that the Apostles did not compose this creed.

Beside the creeds, which are precise statements of faith, other doctrines were being formulated and practiced. By the end of the fifth century, the following were well entrenched in the church: exorcism, prayers for the dead, eternal torture, belief in purgatory, infant and deathbed baptism, penances, the Lord’s Supper as a new sacrifice, veneration of martyrs, adoration of Mary, a ritualistic and ceremonial priesthood, and a positioned papal system. The creeds and false doctrines were Satan’s attempt to confuse the Truth and to destroy Christianity. For example, the new views of baptism hid the purpose of the call of God and the meaning of baptism into Christ’s death.

EPISCOPATE DEVELOPS

After the Apostles died, another problem arose regarding authority in the church. At first, the church officers were the elders and deacons. All elders were of the same rank. Then this organization began to change. Stronger or more resourceful elders became known as bishops(episcopos), and the elders and deacons became subordinate to a bishop. These bishops were called monarchical as they had all authority for a specific church. Ignatius, a bishop, wrote "Do ye all follow your bishop as Jesus Christ followed the Father. Do nothing without the bishop’ " Later bishops were of other levels such as diocesan, metropolitan, patriarchal and eventually papal. The episcopate system developed rapidly in the 2nd century.

The episcopate structure continues today in the Roman Catholic, Anglican, Episcopal, Methodist, and Orthodox Churches. A derivative of the episcopate was the development of a clergy that made a sharp division among members of the church. The clergy became permanent officers ordained by the laying on of hands (Holy Orders), while the laity were ordinary members. This type of structure tends to make one a ruler rather than a servant of the flock.

WORLDLINESS

Another danger which threatened the church from the earliest days was worldliness. Christians witnessed and shared their faith, and the new converts exhibited various levels of commitment. Some became Christians for selfish reasons. (#Ac 5:1-11, #Ac 8:18-24) The Apostles recognized this spirit readily and addressed it with authority.

As the church grew, Satan saw another opportunity to attack the church from within by weakening it with the principles and cares of the world. Often converts did not completely divest themselves of their pagan customs and moralities. This was manageable when Christianity was persecuted and converts were few. Then in 313, Constantine issued the Edict of Milan which made Christianity an acceptable religion, and the heathen world began to flood into the church. The small church was overwhelmed by a worldly influence.

During the first three centuries the church was extended in peaceful ways. Now it began to extend itself through numbers and force rather than Truth and love. Quantity rather than quality prevailed. Many rejected this new spirit, and the existing monastic groups may have benefited. Yet the quiet monastic life is the other extreme. Though monks did many good works, this lifestyle did not guarantee Christlikeness. Some orders, such as the Dominicans, became intimately involved with the Inquisition.

CANON DEVELOPED

As the church spread through the Roman Empire, Paul revisited the churches. However, travel was long and difficult, and it was not always feasible to address church problems in a personal manner. Thus the Apostles wrote letters of encouragement and direction to stand firm in the original teachings. These letters were often shared among the churches. In turn other brethren began to write letters. Clement addressed the church at Corinth. Paul mentions Clement in #Php 4:3. Polycarp, a disciple of John, Ignatius, Justin and others wrote many letters and essays relative to their faith. These writings accumulated and later became references for those who considered the various doctrinal issues.

One of the most prolific Christian writers was Origen His influence was eastern and much of his thought spiritualized doctrines such as the second coming, the millennium and the kingdom. The many authors and writings often caused more confusion than clarification upon subjects. They were often referenced posthumously to prove points never intended by the author. Writings of Tertullian and Origen were later used to support the trinity and an incarnate logos concept. Yet both viewed Christ as subordinate to the Father. Tertullian became a strong Montanist which was heretical. Today, churchianity would reject much of their other thinking.

Attempts were made to establish a canon (standard) from the early writings. Perhaps the first great attempt was done by Marcion, who was also considered a heretic. Irenaeus, who quoted often from the Apostles’ writings, was the first to state that there were only four valid gospel accounts from the many used in his day. New Testament canon was finalized through the efforts of many, particularly Athanasius around 367. The accepted Jewish writings (Greek Septuagint) were included as the Old Testament.

Though compiled, it was not available to anyone except the scholars or the high ranking clergy. It was in Greek, and then partially translated into other languages such as Coptic, Gothic, and several Latin versions, until Jerome made a standard Latin version called the Vulgate. It would be centuries before the complete Bible would be written in the vernacular and made accessible to the people. Today’s Bibles are translations from manuscripts and fragments dated not earlier than the 2nd century, or revisions of the King James. No original writings are known to exist.

SUMMARY

The invisible church has suffered the attacks of Satan, but Jesus’ words ring true that the "gates of hades will not prevail against it." The church is Christ’s body, and it shares in his experiences while being transformed into his image. He will continue to nourish his body. The visible church system that bears the name of Christ has had a very sad history. Many evils have been said and done in the name of Christ. Jesus said it would be so. (#Mt 7:15-23; #2Ti 2:14-19) We desire to be called Christians. We should claim the name of Christ with boldness, while appreciating the unique privilege and the responsibility that comes with it. #Joh 4:24

- Ken Osterman References. The Church in History - B. If. Kuiper The Oneness of God - David K. Bernard

Outlines of the History of Dogma -Adolph Harnack

The Ante-Nicene Fathers - Alexander Roberts, James Donaldson Bible Student Monthly - - V6 6 N4 (1980), A. Analysis is of #Mt 28:19 Eusebius - Isaac Boyle

Encyclopedia Britannica

Funk and Wagnall’s Encyclopedia

Genesis 2:2

Probably many Bible students have been puzzled by the wording of #Ge 2:2. The KJ reads."And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made." Most translations are very similar, although some have "finished" instead of "ended * " As this reads, it is contradictory and confusing. This has led some to believe and teach that Eve was created on the seventh day. Bro. Russell does so, in several places. However, there is good evidence, we think, that Eve was created on the sixth day. It was the disobedience of Adam that caused God to withdraw from active participation in man’s affairs, and start his day of rest, or seventh day. #Ge 3:8 shows that up to that time, God sent his messenger to talk to Adam and Eve -he had not withdrawn from them. Eve had a part in the disobedience of Adam, so she was created before the seventh day began. The date 1874, the end of the sixth Millennium and the beginning of the times of restitution, corroborates this point -it counts from Adam’s fall, not from his creation. In other words, the fall of Adam brought on the need for restitution, and exactly 6,000 years after, the times of restitution began. A few quotes supporting this thought.

See Image 00013

C128."The six thousand years in which God has permitted sin to dominate the world, prior to the beginning of the great seventh or sabbatic thousand, or times of restitution, dates from the entrance of sin into the world."

R1731c2p1 "God’s rest day, instead of being a 24 hour day, is a day 7000 years long. It began as soon as sin brought God’s curse upon Adam."

R5697p1."God entered into his rest when his creative works were finished in the earth." Here is the question is #Ge 2:2 correct as rendered in most versions? Let’s first look at the context. The two verses before, and the one after, read thus:

#Ge 1:31; #Ge 2:1,3. "And God saw everything that he had made (#Ge 1:27 includes ‘male and female’), and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made..."

Also, #Ex 20:11 affirms: "in six days the Lord made heaven and earth, ... and all that in them is, and rested the seventh day."

These verses do not prove, but they do indicate strongly, that #Ge 2:2 should read."On the sixth day, God finished his work, and on the seventh day he rested." Do we have any support for this? Yes.

#Ge 2:2, NIV- "By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work."

#Ge 2:2, NW - "And by the seventh day God came to the completion of his work that he had made, and he proceeded to rest on the seventh day from all his work that he had made"

#Ge 2:2, Ferrar Fenton - "And God rested at the seventh age from all the works which he had made."

#Ge 2:2, Rotherham (1976)."Thus God finished, on the seventh [sixth] day, his work which he 7had made, and rested on the seventh day, from all his work which he had made." (A footnote for the first "seventh" states: A correction, "sixth." From Ginsberg’s revised Hebrew notes; based on the Samaritan’s Pentateuch and the Septuagint.)

This change makes this Scripture harmonious and reasonable.

- Marion Schrock

FROM A READER

I appreciated [the article of last issue] concerning #Le 9$, 16$, especially the mention of the Elders in #Le 9:1 as 1 had found no other reference to that. Could you please expound on that. All I can ascertain as to their purpose, aside from being witness to those events, is from verse 5."So they brought that which Moses had commanded" (Rotherham), of #Le 16:5. "And from the assembly of the sons of Israel shall he receive two he-goats." Although not stated, I am assuming that "they" in #Le 9:5 refers to the Elders. Antitypically, if the Elders refer to the Ancient Worthies, it is reasonable to suppose that they bring the antitypical animals forth through their deeds, actions and faith. As we know, Jesus studied the scriptures and quoted the deeds and faith of the ancient worthies. What is your thought on this?

Another question. In Tabernacle Shadows page 92 and in Tabernacle Shadows Helping Hand page 157 Q44 #3 it states, "And again whenever an Israelite offered a sin-offering unto the priests ... the priests all ate it in the Most Holy." (Refer to #Nu 18:10 in KJ, Amplified, Masoretic, and other translations.) Our Pastor’s explanation of this is very reasonable. However, I wonder if the passage is perhaps translated incorrectly. In Rotherham and New English Bible, MOST HOLY refers to the sacrifice rather than the location. This seems most reasonable; see verse 9 especially. Compare also #Ex 29:32, "And Aaron and his sons shall eat ... at the opening of the tent of meeting" (Roth), and #Le 6:26, "The Priest ... shall eat it, in a holy place shall it be eaten, in the court of the tent of meeting" (Though Compare #Nu 18:11). What is your thought on this matter?

- DC, Colorado

Author’s reply: In #Le 9:1, I do agree with your assumption that the elders were the "they" of vs. 5. So they not only were witnesses, they represented the nation. This seems to be supported by the Septuagint rendering: "On the eighth day Moses called Aaron and his sons, and the senate of Israel ... [vs. 3] and speak to the senate of Israel saying, Take ye a kid of the goats ... [vs. 5] And when they had brought them." I have no better explanation of how antitypically they provided these animals than what you suggested.

About #Nu 18:10 ("In the most holy place shalt thou eat it [meat offering, sin offering, trespass offering]; every male shall eat it, it shall be holy unto thee.") I have a difficult time believing that the high priest and his sons gathered in the Most Holy of the Tabernacle and there ate anything. Going into the Most Holy itself was a very solemn, serious, and rare event. We know about the once-a-year entrance on the Atonement day, and when something was serious enough to ask the Lord to answer with Urim and Thummim. I don’t know of any other time. The fact that #Le 6:16 [meat offering], #Le 6:26 [sin offering], and #Le 7:6 [trespass offering] all describe the same thing and in #Le 6:16 and #Le 6:26 define "holy place" as "court of the tabernacle" (implied in #Le 7:6) makes far better sense. Where the animal was killed was where I would expect it to be eaten. It had, after all, to be cooked since they were absolutely prohibited from eating blood-raw meat.

Rotherham’s translation making "most holy" refer to the sacrifices themselves is, I think, correct. As you noted, the preceding verse (#Nu 18:9) uses "most holy" as referring to the sacrifices even in the King James Bible.

BEAUTIES OF THE TRUTH

Volume 2, Number 3, August 1991

Mixing Oil and Water

New Testament Greek Words Regarding Christ’s Second Presence

An Ass and a Colt

Birthrights

History of the Ark

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

Mixing Oil and Water

There is an old saying that oil and water don’t mix. Yet there is one place in the Bible where these two elements are combined to form one illustration. It is the illustration of unity, and it is found in the 133rd Psalm.

"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 the beard, even Aaron’s beard that went down to the skirt 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 forevermore."

The unity of verse one is likened in verse two to the anointing oil, and in verse three to the rain waters that originated in Hermon, and eventually descended upon the mountains of Zion in Jerusalem. The purpose of this investigation is to demonstrate that these are not two pictures of the same thing, but are progressive pictures, showing successively the unity of the Gospel and Millennial ages.

CONTEXT OF THE 133RD PSALM

It is easy to place this particular Psalm in a context. It is the second to the last of a series of 15, called in the titles, "A song of degrees" While there are various explanations for this series title, the most reasonable to this writer is that they were sung progressively by the pilgrims on their annual trek to the Feast of Passover in Jerusalem.

Picturing a pilgrimage from the Galilean highlands, notice the appropriateness of the allusion in Psalm 121 to the "hills." There the fearful prospect of highway robbers in the hill country is countered by the assurance of heavenly help.

Similarly, the #Ps 122$nd Psalm speaks of the anticipation of the journey. "I was glad when they said, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem."

By the time they were singing the #Ps 133$rd Psalm, they would be crossing the last ridge of hills before seeing the city itself. Their eyes would be beholding other pilgrims streaming in from the other directions of the compass. No wonder their anticipation would find expression in the words, "How good and how pleasant it is for brethren to dwell together in unity."

Finally, in the #Ps 134$th Psalm, they reach their destination and sing their final praise, "Lift up your hands in the sanctuary. The Lord that made heaven and earth bless thee out of Zion."

THE ANOINTING OIL

Now, proceeding to the two symbols, we see that the anointing oil is treated first. The obvious point of reference is #Le 8:12$, "And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him."

The lack of a separate reference to Aaron’s sons being so anointed, coupled with the Psalm 133 reference, leads us to conclude that the anointing of the high priest was sufficient for the underpriests as well.

True, in #Le 8:30, the sons are also sprinkled with anointing oil; but there it was sprinkled and not poured on the head, and there it was mingled with blood, showing that our acceptance is only due to the blood of our Redeemer. (Contrast T37 with T46.) It is also mentioned in #Ex 30:30 that the sons were anointed; however, this does not describe an anointing ceremony, but the use of the anointing oil. Thus this probably refers to the repetition of the anointing with Aaron’s sons when they, in turn, became High Priests. (See footnote on T37.)

Another debatable issue in the application of #Ps 133:2 is whether the term "skirts of his garment" relates to the lower fringes, or to the "hem" that surrounds the neckline. This appears to be a distinction without a difference. Whether oil doused the garments themselves, or flowed along the skin lines within the garments, through the upper "hem"‘ the results would have been the same. Gravity would have eventually brought the oil downward over the entire body to the lower extremities.

Thus the lesson is simple. One anointing covered all head and body. Our unity is in our relationship to the head. We share a common anointing. The anointing spoken of in #Ps 133 is not that of king and prophet, though they were also anointed. Here the reference is clearly to the priests, because of the allusion to Aaron.

To the journeying pilgrims of David’s day, the joy expressed was in the continuing priesthood, all coming under the common anointing of Aaron. This illustrated the oneness of the "royal priesthood," where a 2000 year period is spanned under the anointing, or authorization, of Christ. Our unity is in being a part of His body, and thus a part of the High Priest of the next dispensation.

THE WATER WAS DIFFERENT

While the anointing oil was restricted to the priesthood, the same was not true of the rain water. As Jesus expressed it, God "sendeth rain on the just and the unjust" (#Mt 5:45).

At first glance, it is tempting to see in this second illustration of #Ps 133$ an allusion to the Jordan river. Rising from headwaters at Mt. Hermon it descends through the Galilee to its final resting place in the Dead Sea. In New Testament times, its waters formed the main baptismal front for the early church. Both John and the disciples of Jesus were wont to use this stream for the baptismal rite. A passing reference to this passage on F443, where the Christian’s unity in the Pentecostal baptism is described, lends force to this lesson.

However, this does not appear to be the primary lesson of Psalm 133. The Jordan water, though it descended from Mt. Hermon, never reached the mountains of Zion. The Jordan valley passes some 30 miles to the east of Jerusalem’s hills, near to Jericho. Jerusalem is watered by its own springs and its streams feed the Jordan, rather than the reverse.

PALESTINIAN STORM PATTERNS

Jerusalem does receive waters from Hermon, but not through the channel of rivers. The prevailing wind pattern of Palestine is westerly from the Mediterranean until the higher ranges of the anti-Lebanon mountains (where Hermon is located) are reached. The winds then are shunted southward along the Jordan valley to the Negev, where the rising heat drives them back westward into the Mediterranean.

This pattern seems documented in the #Ps 29th Psalm. There, using the euphemism of "The voice of the Lord" for thunder, a typical Israeli thunderstorm is portrayed . It begins, in verse 3, upon "many waters," presumably describing the roiling effect of the storm on the Mediterraean sea. Then, in verses 5 and 6, it reaches the heights of Lebanon. Sirion, in fact, is the name given by the Sidonians to Mt. Hermon. (#De 3:9) Then the storm turns southward to Kadesh, the wilderness region in the Northwestern part of the Negev from which the spies went forth Kadesh-barnea.

Thus the picture seems to be that the dews rising from the melting snows of Hermon joined the rain clouds from the Mediterranean and were directed southward to irrigate the area of Galilee and Judea, including Jerusalem on the Mountains of Zion.

Hermon is spoken of as the dwelling place of Solomon and his love in the Songs of Solomon (#SS 4:8). It is a leading contender in the identification of the Mount of Transfiguration.* Another name for Hermon is Sion (see #De 4:48). This "Sion" should not be confused with "Zion."

Hermon, then, is an apt picture of Christ and the Church on the sides of the north, looking out over the interests of Israel, the promised land. The blessings-"dew of Hermon" -spread out from them to bless the people of the South, particularly the dwellers of Jerusalem.

Jerusalem, here, would then represent resurrected mankind, as they enter into the relationship provided by the New Jerusalem descending from God out of heaven.

Thus seen, the 133rd Psalm provides a complete picture of unity. First, the unity of Christ and his Church in the anointing (#Isa 61:1-3). Second, the unity that will be afforded humanity by the teachings of righteousness from the mountain of the spiritual kingdom (Hermon) to the "just and the unjust" of the earth.

It is hard to summarize the lesson better than in the words of the Christian Hebraist A. F. Kirkpatrick, as quoted in the Soncino Bible:

"Brethren are to dwell together as brethren should do. A strong and united metropolis, at once the religious and political center of the country, will concentrate and invigorate the whole nation, and spread blessing through the body of which it is the head."

- Carl Hagensick

________________________

*Note the contextual argument in #Mk 9:30 that Galilee lay between the Mount of Transfiguration and Jerusalem, which would not be true if that mount were Mt. Tabor. Identifying Mt. Hermon with the Mount of Transfiguration is also supported by the fact that the preceding incident takes place at Caesarea Philippi -#Mt 16:13; #Mk 8:27 which is at the foot of Mt. Hermon.

New Testament Greek Words Regarding Christ’s Second Presence

Below is a brief review of the relevant words, followed with a chart of their appearances in the Scriptures.

Erchomai. The first thing one must do to be present is "to come’ " Thus the word erchomai is used more frequently of Christ’s Second Advent than all others combined. The noun form, elevsis, means "coming. " Another form, ho erchomenos, means "the coming one," or "he who is to come" Note both the similarity and contrast of the meaning in #Jo 14:3 and #Jude 14.

Parousia. This second most commonly used word means, "presence" although there have been theological attempts to reinterpret it. Liddel and Scott, W Bauer (translated by Arndt and Gingrich), Young’s concordance, Souter, G R Berry, Vine, A. Marshall, the American Standard Version margin, Rotherham, and Thayer, give the primary meaning of parousia as "presence" and of the verb form, pareimi, "to be present. " Souter additionally notes the connotation of "a royal visit" Strong’s concordance avoids the word presence, substituting, "a being near" (3952 and 3918). But it is a nearness in space, rather than time, in the sense that anyone who is near to each of us is properly said to be present among us. (Note that Strong is not totally unbiased in his definitions, as shown in 3952 regarding the purpose of the parousia, or in 5590 contrasting psyche with pneuma.) In the gospels, Matthew alone uses parousia.

However, the other gospels do not substitute erchomai (or elevsis) for it; e.g., #Lu 17:26 translates Jesus’ words into Greek "in the days of the Son of man" where #Mt 24:37 uses "the parousia of the Son of man" (Compare also #Mt 24:39 with #Lu 17:30.) In #Php 2:12, parousia is directly contrasted with absence. Thus, parousia applies not to an instant of time, but to a "presence," or the beneficent visit of the King in the case of Christ’s Second Advent. (The other Greek words denote particular aspects of the parousia.)

Heko. In the present tense, heko has a past connotation, "to have come," which is commonly overlooked in New Testament translation. (Heko looks back on erchomai.) Richer meaning will thus be seen in #Lu 12:46 ("shall have come") and the other scriptures where it is used.

Apocalypse - Literally, an uncovering. Hence, revelation, and often a revealing of oneself. Note the Revelation of things hidden, in #1Co 2:10, and the Revelation of Jesus Christ during His Second Advent in lPe 1:7.

Phaneroo. From the root phaino, "to bring to light" or "to shine" Hence the meaning of phaneroo, "to make manifest" Note the use of the word twice in #Col 3:4.

Epiphaneia. Like phaneroo, from the root phaino, "to bring to light," or "to shine. " Hence the meaning of epiphaneia, "appearing," or "manifestation" Liddel and Scott add the usage, "the surface, outside, of anything. " Thayer notes the use of epiphaneia "in 2 Maccabees of signal deeds and events betokening the presence and power of God as helper. " Note the use of the word in conjunction with parousia in #2Th 2:8-9. Epiphaneia can relate to the sign(s) of Christ’s Second Presence, whereas apokalypsis implies full revelation.

Katabaino. From baino, "to go, walk, or step" Hence the meaning of katabaino, "to go down" "to come down," or "to descend" whether as in free fall from the sky, or as in coming down a hill. Used of Christ in #Re 18:1 and of the Church in #Re 21:2. In each case it implies heavenly intervention in the affairs of the earth.

Anastrepho, "to return" in #Ac 15:16 may be another word regarding Christ’s Second Advent. That possibility appears supported by #Jer 12:15, but not necessarily by #Am 9:11-15 from which it is quoted.

- James Parkinson

"I will come again, and receive you . . . that where I am, there ye may be also. " - #Joh 14:3

NEW TESTAMENT GREEK WORDS REGARDING CHRIST’S SECOND PRESENCE

Erchomai Erchomai (50) to come #Mt 10:23 #Mt 16:27 #Mt 16:28? #Mt 24:30 #Mt 24:42 #Mt 24:43 #Mt 24:44 #Mt 24:46 #Mt 25:10 #Mt 25:19 #Mt 25:31 #Mt 26:64 #Mk 8:38 #Mk 13:26 #Mk 13:35 #Mk 13:36 #Mk 14:62 #Lu 12:36 #Lu 12:37 #Lu 12:38 #Lu 12:39 #Lu 12:40 #Lu 12:43 #Lu 12:45 #Lu 18:8 #Lu 21:27 #Lu 23:42 #Joh 14:3 #Joh 14:18 #Joh 14:28 #Joh 21:22 #Joh 21:23 #Ac 1:11 #1Co 4:5 #1Co 11:26 #2Th 1:10 #Jud 14 #Re 1:7 #Re 2:5 #Re 2:16 #Re 3:11 #Re 16:15 #Re 22:7 #Re 22:12 #Re 22:20 #Heb 10:37* #Re 1:4* #Re 1:8* #Re 4:8?* #Re 11:17* (#Mt 25:27) (#Lu 19:23) (#Re 19:7) (#Joh 5:23) (#Joh 5:28) (#Ac 2:20) (#1Th 5:2) (#Re 6:17) (#Mt 21:40) (#Lu 19:13) (#Mt 6:10) (#Lu 17:20)

*o ercomenoloz "the coming one," in these five texts

cf egeusz coming (#Ac 7:52)

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Parousia Parousia (15) presence #Mt 24:3 #Mt 24:27 #Mt 24:37 #Mt 24:39 #1Co 15:23 #1Th 2:19 #1Th 3:13 #1Th 4:15 #1Th 5:23 #2Th 2:1 #2Th 2:8 #Jas 5:7 #Jas 5:8 #2Pe 3:4 #1Joh 2:28 (#2Pe 3:12) (cf #2Pe 1:16) other uses of the word.#1Co 16:17 #2Co 7:6 #2Co 7:7 #2Co 10:10 #Php 1:26 #Php 2:12

cf paretui To be present #Joh 7:6 #1Co 5:3 #2Co 10:11 #2Co 11:9 #2Co 13:2 #2Co 13:10 #Heb 12:11 #Heb 13:5 #2Pe 1:12

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Heko Heko (7) to have come to be here

#Mt 24:50 #Lu 12:46 #Heb 1:3-7 #2Pe 3:10? #Re 2:25 #Re 3:3 (#Ro 11:26) (#Mt 24:14) (#Lu 13:35) (cf #Lu 15:27)

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Apokalyps Apokalyps is is Apokalypsis (6) #1Co 1:7 #2Th 1:7 #1Pe 1:7 #1Pe 1:13 #1Pe 4:13 #Lu 17:30 (#Ro 2:5) (#Ro 8:19) (#Eph 3:5?) (#1Pe 1:5) (#1Pe 5:1)

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Phaneroo Phaneroo Phaneroo (5) to manifest #Col 3:4 2 #1Pe 5:4 #1Joh 2:28 1 #Joh 3:2? (#Joh 7:4) (#Joh 21:1) (#1Ti 3:16)

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Epiphaneia Epiphaneia Epiphaneia (4) manifestation #2Th 2:8 #1Ti 6:14 #2Ti 4:1? #Tit 2:13 (#2Ti 1:10) (#2Ti 4:8)

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Katabaino Katabaino Katabaino (4) to come down #1Th 4:16 #Re 10:1 #Re 18:1 #Re 20:1 (#Joh 3:13) (#Joh 6:33) (cf #Re 3:12) (cf #Re 21:2) (cf #Re 21:10)

anastrepsw to turn back #Ac 15:16?

4 verbs, 3 nouns (related texts in parentheses)

An Ass and a Colt

#Zec 9:9 reads. "Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem behold, thy King cometh upon thee he is just, and having salvation; lowly, and riding upon an ass, [even] upon a colt the foal of an ass"

The triumphal entry of Jesus into Jerusalem was described in all four Gospels. In Mark, Jesus instructed his disciples. "... ye shall find a colt tied, whereon never a man sat; loose him, and bring him. ... And they brought the colt to Jesus, and cast their garments on him; and he sat upon him" (#Mk 11:2, 7). Luke’s account is substantially the same (#Lu 19:30, 35). John wrote. "And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt" (#Joh 12:14, 15).

But, in Matthew’s account, two animals are mentioned. Arriving at Bethphage, Jesus directed two disciples. "Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose [plural] them, and bring [plural] them unto me. ... And [they] brought the ass, and the colt, and put on them [the animals] their [the disciples] clothes, and they sat thereon" (#Mt 21:2, 7).

Why two animals? There is no question about the authenticity of these verses in Matthew. Therefore we may be sure two animals were involved. Otherwise we would have to conclude Matthew was mistaken -an untenable position for all who accept divine inspiration of the Bible. There really is no contradiction. All accounts are accurate, but none give all the details. Mark, Luke, and John, for whatever reason, simply ignored the second animal and John failed to mention the colt had never been ridden. And only Mark mentioned the colt was "tied by the door without in a place where two ways met" (#Mk 11:4).

The suggested lesson is found in the symbolic meaning of "horses" in the Bible. Following Bro. Russell’s lead (C316), horses may picture doctrines; the philosophic principles, tenets, concepts which determine one’s conduct in life capitalism, socialism, Catholicism, Islamism, Hinduisim, etc. Thus, the ass (a beast of burden like a horse), probably the mother of the colt and long ridden, may represent the doctrinal or philosophic principles of the Mosaic covenant, God’s arrangement with Israel. The colt, having never been ridden, may represent the "new doctrine" of Jesus (#Mk 1:27), his "new commandment" (#Joh 13:34; #1Joh 2:8), the "mystery" he made manifest (#Col 1:25-27).

Paul wrote concerning this new teaching. "... by re he made known unto me the mystery ... which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit" (#Eph 3:3, 5; also 1Co 2:7.) The writer of Hebrews called it "a new and living way" (#Heb 10:20).

The colt was tied "in a place where two ways met" The two ways could suggest much the same as do the two animals-the way of works versus the way of faith (#Ro 3:20-22), the way of the Law versus the way of Grace (#Ro 6:14-23). Another possibility is the two ways specified in #Mt 7:13, 14. "... wide is the gate, and broad is the way, which leadeth to destruction ... strait is the gate, and narrow is the way, which leadeth unto life" (#Mt 7:13, 14).

The name of the village where the two ways met was Bethphage, meaning "house of unripe figs" (McClintock and Strong). This is significant when it is remembered a fig tree is used in the Bible to represent Israel (#Mt 24:32). It is very likely Jesus cursed the fig tree near or at Bethphage (#Mt 21:17-19).

- R. E. Evans

Birthrights

A "double portion" of the paternal property was allotted by a birthright of the firstborn son, under the Mosaic law. The "double portion" was the right of the firstborn, even if he were the child of a less favored wife. (#De 21:15-17)

The blessing of the firstborn had a basis even in Genesis. In #Ge 49$ Jacob called his sons, and began the blessing with his firstborn. The firstborn son was the rightful successor of his father’s heritage. So it was a cherished heritage to be in the lineage of Abraham, and receive the promise to bless all the families of the earth.

The sacred force of this custom carried forward to Jesus. He is "the firstborn among many brethren’ (#Ro 8:29), and "the firstborn from the dead; that in all things he might have the preeminence’(#Col 1:18)

In the firstborn, the evidence of God’s protection during the 10th plague was apparent. Later God arranged to exchange them for the tribe of Levi (#Nu 3:11-13). The exchange was solemnized by the redemption price of 5 shekels each.

However, in several important cases, God specially favored the younger above the firstborn. It seems that in much of what God has arranged, the exception to a general rule illustrates his higher principles. Here are some examples.

ABEL

Adam and Eve, as our first parents, were given a heritage to fill the earth and have dominion over its fruitage. They could have continued in this heritage, but they lost the privilege and their lives. But they did receive the promise that the seed of the woman would bruise Satan. This implied the end of the curse.

Their firstborn was Cain, their second Abel. We can only assume both were instructed by their father, Adam, in the duty of worship of their Creator. Each brought the firstfruits of his labors. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, fatlings of his flock. God was pleased to accept the offering of Abel, but not that of his brother. Paul says Abel’s better offering demonstrated faith on Abel’s part (#Heb 11:4).

Faith implies a previous revelation: it comes by hearing, and hearing by the word of God. It is probable that there was some command of God, concerning the rite of sacrifice, with which Abel complied. The "more excellent sacrifice" was the firstlings of his flock. This was a confession that his sins deserved death, and the expression of a desire to share the benefits of the great atonement that, in the fullness of time, should be presented to God for the sin of man.

There are two significant aspects to the malice of Cain. First, rather than any general act of jealousy, he seems to pick up on the nature of Abel’s blood sacrifice and draw his brother’s own blood, making him his victim. In this he only compounded his guilt, not trusting in a provided victim to expiate his own sins.

Next, when queried by God, he answers, "Am I my brother’s keeper?" Though the word "keeper" is not the same as used in verse 2 to describe Abel as a shepherd, it is used to describe a shepherd in #1Sa 17:20. The word means "to hedge about, to guard. " Land is cultivated, but sheep are guarded. He was denying any identification with the works of Abel.

By Cain’s sin, he disinherited himself from the line of the promised seed. Abel became a picture of the faithful seed, though God used others to perpetuate the lineage because of his early death (#Ge 4:25).

See Image 00014

SHEM

Shem, the son of Noah, was another exception. He is often considered the firstborn, for he is mentioned first in six passages as: Shem, Ham and Japeth. However, he was actually second born. The correct birth order was: Japeth, Shem, Ham. Here is the evidence.

In #Ge 5:32 we read, ‘Noah was 500 years old and Noah begat Shem, Ham and Japheth’, It is obvious that they were not all begotten or born in that year, for they were not triplets. The text means his children began to be born in that year. His oldest son was born that year.

According to #Ge 7:11 the flood came upon the earth just 100 years later during Noah’s 600th year. However Shem was not 100 till 2 years after the flood (#Ge 11:10). This means he was born in the 502nd year of Noah’s life. An older brother was born in the 500th year of Noah. This older brother was not Ham, for in #Ge 9:24 he is called Noah’s "younger" son. Therefore Japheth must have been first. Japheth is also called the "elder" in #Ge 9:21. So the order is Japheth, Shem, Ham. The prominence of Shem seems connected with his initiative of faith and honor in his act of covering his father’s shame in #Ge 9:20-27.

Shem was given the unique privilege of being one of only two links between Adam and the first seed of the Abrahamic covenant. Methuselah, in his first 243 years, was contemporary with Adam, and had ample opportunity to be grounded in the hope for the seed. Shem lived his first 98 years contemporarily with Methuselah, until the year of the flood. He had enough time to hear

Methuselah’s firsthand account of his experience with the first created couple. Shem also lived to Abraham’s 150th year, long enough to see Abraham’s seed, Isaac, who was then 50, and married to Rebekah for 10 years. Jewish tradition claims Shem was Melchizedek, to whom Abraham paid tithes.

All this was his special privilege of faith, though Shem was the second born. God chose the second born for the heritage of faith, when faith rose to the opportunity.

ABRAHAM

Consider Abraham with whom God chose to establish a special birthright promise. Abraham himself was one of three children. "Terah lived seventy years, and begat Abram, Nahor, and Haran. Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. " (#Ge 11:26-27) Like the listing of Noah’s family, Abraham is listed first, but he was not the firstborn.

Terah began his family when he was 70. He lived for 205 years. Therefore his oldest son would have been 135 when he died. Yet the account says Abraham was only 75 when he departed from Haran after his father’s death, on his way to Canaan. So he had an older brother. Which of the two brothers was the firstborn we cannot be sure, but we can make a likely determination. His brother Haran had two children, Lot and Milcha. He then died in Ur. The other brother, Nahor, married Haran’s daughter, Milcha. This suggests that Nahor was the youngest and close to a generation younger than his oldest brother, for his brother’s daughter was close to his own age.

The father, Terah, then moved to the city of Haran (named after another ancestor whose name was Haran) with his two sons, Abraham and Nahor, their wives, Sarah and Milcha, and the orphaned Lot. After Terah’s death Abraham, Sarah and Lot moved to Canaan. From these facts, we infer that Abraham was the second born, and certainly not the firstborn.

The promises to Abraham for his great act of faith are very familiar to us. Yet he lacked children by his wife Sarah for many years. He did, however, have a son by his concubine, Hagar, when he was 86 (#Ge 16:15-16).

See Image 00015

ISAAC

Abraham had great hopes in this seed to fulfill God’s promise. In due time Sarah bore him Isaac (#Ge 21:2-5). While Isaac was the firstborn to Sarah, he was the second born to Abraham. The children were raised in the same home and Abraham had great expectations for his firstborn, Ishmael.

Sarah however laid hold on an element of faith. "Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. (NIV. because it concerned his son.)" (#Ge 21:9-11)

The seed had to be of the right mother. In this respect Sarah is memorialized in #Heb 11:11 for her faith "to conceive seed ... because she judged him faithful who had promised" Later, God commended Abraham for his faith in offering up Isaac (#Heb 11:17-19). Certainly Isaac’s faith is shown in submitting to the test of Abraham’s knife on Moriah.

JACOB

When Isaac came of age, after his mother’s death, he married Rebekah. She was a granddaughter of Isaac’s uncle Nahor. She bore Isaac twins. The first to be born was Esau who was covered with red hair; the other was Jacob who was born holding Esau’s heel. Even while still expecting, Rebekah received a vision from the Lord that the elder would serve the younger (#Ge 25:23).

When the boys were grown, Esau sold his birthright for a bowl of lentils. The older had less respect unto the promise. Rebekah discerned this and arranged for Isaac to receive the first blessing as Jacob was dying. Again it was the mother’s vision that saw that the second born’s faith should be rewarded. This switch caused much dissension between the brothers, but in time they reconciled in the land of Seir.

Jacob also married from Nahor’s house. He married Rachel, who was a great granddaughter of Nahor. He received Leah, then served a total of 14 years to Laban for the sake of Rachel. He had a concubine for each wife, however, Rachel was always the intended bride.

JOSEPH

Rachel was barren for many years. Yet in the end, Jacob had 12 sons and I daughter named Dina. The last and youngest children were by Rachel. Joseph and finally Benjamin. Rachel died while bearing Benjamin.

Reuben was Jacob’s firstborn, and Jacob acknowledges this in #Ge 49$. But Reuben lacked something of parental honor. He defiled his father’s bed by lying with his father’s concubine, Bilhah. #1Ch 5:1-2 (NIV) explains the consequences. "The sons of Reuben the firstborn of Israel (he was the firstborn), but when he defiled his father’s marriage bed, his rights as firstborn were given to the sons of Joseph son of Israel; so he could not be listed in the genealogical record in accordance with his birthright, and though Judah was the strongest of his brothers and a ruler came from him, the rights of the firstborn belonged to Joseph. "

This is a direct reference to the blessings bestowed by Jacob in #Ge 49$. The Chief Ruler (Jesus) would come of Judah, but the birthright would go to the lineage of Joseph, as the son of his intended wife, even though he was nearly the last son.

It was Joseph who in faith laid hold on the reality of his early dreams of sheaves of wheat. He faithfully served Potiphar’s house and patiently served an undeserved prison term. He then faithfully served Pharaoh’s domain and was promoted to share the very throne of Egypt. He bore no grudge toward his brethren who sold him to slavery and blessed his father’s house.

So his father gave him the firstborn’s portion, though he was nearly the last born. This procedure stands in stark contrast to the guideline of #De 21:15-17, for Joseph was the son of the second wife who was loved more. It was a higher rule of faith that took precedence over the letter of the law.

The blessing of Jacob takes an interesting departure from the norm. As pertains to the seed of Abraham, he says Shiloh would be of Judah, but as pertains to the double portion of land, it belonged to Joseph Indeed it was so. Joseph was not given a portion of the land of Canaan. But because his two sons each received a portion, Joseph really received a double portion. Because there were not portions for Joseph and Levi, there were still 12 portions after the division of the land.

EPHRAIM

Pharaoh gave Joseph an Egyptian wife named Asenath (#Ge 41:45). She bore him two sons, Manasseh first, then Ephraim. As Jacob,. or as he is now called, Israel, is about to die, a tender scene occurs in #Ge 48:1-2, 8-22 (Moffatt). "Israel stretched his right hand out and laid it on the head of Ephraim the younger boy, and put his left on Manasseh’s head, crossing his hands intentionally, as Manasseh was the first-born"

Jacob, on this death bed, memorializes his gratitude for being blessed as the second born. He sees by faith that God would bless the younger of his grandchildren, and so it was. In time Ephraim far exceeded Manasseh in numbers after the settlement of Canaan.

MOSES

Moses was the one by whose hand the Hebrews were delivered from Egypt. Although he ‘rose to the throne of Egypt, we read, "By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (#Heb 11:24-25)

God raised Moses as a deliverer and would later raise to Israel another deliverer like, but greater than, Moses. But Moses was not the firstborn. He was the second brother. Miriam was the firstborn daughter, Aaron the firstborn son, followed by Moses. The deliverer would be the second son rather than the first. Aaron served as Moses’ spokesman and priest, but not deliverer. It was Moses’ faith that was honored. By faith he chose to leave the house of Pharaoh after 40 years. His faith endured another 40 years in the wilderness with his father in-law, Jethro. At 80 his faith guided his people for another 40 years until he died at 120 years.

See Image 00016

Was there any other reason God arranged to favor Abel before Cain, Shem before Japheth, Isaac before Ishmael, Jacob before Esau, Judah and Joseph before Reuben, Ephraim before Manasseh, and Moses before Aaron?

We can suppose there were at least two reasons. Israel was God’s firstborn. "Thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. " (#Ex 4:22-23). God foresaw their lack of faith to fulfill all that would be required of his chosen nation. The Gentiles were his second earthly sons. They were grafted into the places where the first branches were broken off (#Mt 21:43; #Ac 15:14; #Ro 11:17).

The firstborn who were broken off are not forgotten and will be grafted in again to the root, the Abrahamic promise. But their inheritance will be earthly. The second horn’s portion is spiritual. Another reason is that God arranged a grand type of the two Adams. The first Adam was God’s first created son on earth. Adam lost his earthly birthright through disobedience. It would be God’s second son on earth (though created first in the heavens), who would receive the birthright and redeem the purchased possession. Through the second Adam, the "firstborn" and his family will return to its inheritance.

Paul notes this unique exchange in the expected order. "The first Adam became a living soul. The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. " (#1Co 15:45-46 NAS) How much higher are God’s ways and thoughts than ours!

- Jerry Leslie

History of the Ark

"The Ark of the Covenant ... represented the eternal purpose of God ... for mankind in the Christ. ... Christ Jesus and his Bride, the ‘little flock,’ to be ... imbued with power and great glory... " (T121) Therefore, some of its travels and circumstances may represent the experiences of Jesus and his saints in their journey to glory - to their spiritual temple. (cf. R3282 203282, R5679 205679) Below is a summary of the Old Testament narratives regarding the Ark.

SINAI

Construction directions from God #Ex 25:10-22

To be placed in the Most Holy. #Ex 26:34, #Ex 40:3

Moses directs Israelites to make the Ark. #Ex 35:12

Bezaleel makes it. #Ex 37:1-9

Brought to Moses by Israelites. #Ex 39:35

Tables of the Testimony put into it by Moses, and #De 10:1-5 placed in the Tabernacle. #Ex 40:20, 21

The meeting place between God and Moses, #Ex 25:22, where Moses heard a voice speak. #Nu 7:89

To be anointed with the holy oil. #Ex 30:26, 40:9

Anointed when the Priests are consecrated. #Le 8:10

Not to be approached by Aaron at all times. #Le 16:2

Sprinkled with blood on Day of Atonement

Under the charge of the Kohathites. #Nu 3:31

Coverings of the Ark previous to the march. #Nu 4:5, 6

The ordinary place of the Ark in the march. #Nu 10:21

THE WILDERNESS

Departs from ordinary place to lead the way. #Nu 10:33-36

Remained in camp during Hormah defeat. #Nu 14:44

Aaron’s rod laid up before it. #Nu 17:10

Rod and pot of manna put inside. #Heb 9:4

Perhaps one of the "holy instruments" Phineas #Nu 31:6 took to battle.

Levites to place Book of the Law inside. #De 31:9-26

THE LAND

The Ark divides the waters of Jordan #Jos 3$-4$

Walls of Jericho fall down before the Ark. #Jos 6

Israel defeated at Ai. Joshua falls before the Ark, #Jos 7 and God directs him as to Achan.

Ark stands before Ebel and Gerizim, while blessings #De 27:11-26 and curses are pronounced. #Jos 8:30-35

GILGAL

Joshua holds a standing camp at Gilgal, from #Jos 14:6 whence he makes excursions and conquests of #Jos 9:6 the land. Here also he divides some portions of #Jos 10:7-43 the land amongst Israel. It is probable that the Tabernacle and Ark were here for some time.

SHILOH

Tabernacle removed to Shiloh. #Jos 18$-19$

The remainder of the land divided. #Jos 21$

Levitical cities appointed. #Jos 22:9

The two and a half tribes sent back. #Jos 22:12

Israel assembles here respecting the altar of the #Jos 18$ Reubenites. Hence it is possible that the Ark was in the Tabernacle all the time it was at Shiloh.

SHECHEM

Subsequently we find Joshua gathering all Israel #Jos 24:1-26 to Shechem, and that "the sanctuary of the Lord" was there. But the Ark may have remained at Shiloh, as the Tabernacle was replaced there again before the time of #Jud 20$.

SHILOH

The Tabernacle and Ark again stationary here, #Jud 20:18, 26 as is evident from the "house of God": twice mentioned, #Jud 20:27 and the Ark also in connection with it. #Jud 21:2, 12

That this was at Shiloh seems plain. #1Sa 3:3 #Jud 21:19 1 opens with worship and sacrifice carried on at #1Sa 3:3 Shiloh. The Ark directly mentioned as at Shiloh.

APHEK AND EBENEZER

Brought to battle, captured by Philistines.

ASHDOD

Removed by Philis from Ebenezer to Ashdod.

Dagon falls before it at Ashdod.

EKRON

Ark sent to Ekron, Philistines plagued.

BETH-SHEMESH

The Ark sent up in a new cart, takes the way to Beth-shemesh. The men of Beth-shemesh slain, because they looked into the Ark.

#1Sa 4

#1Sa 5:1-8

#1Sa 5:3

#1Sa 5:8-12

#1Sa 6:1, 2

#1Sa 6:9, 20

KIRJATH-JEARIM

Taken to Kirjath-jearim, and remains 20 years.

GIBEAH

Saul consults the Ark at Gibeah at the time of Jonathan’s miraculous success; but it must have been only removed from Kirjath-jearim for a time, as we find it again there.

KIRJATH-JEARIM

(Called also Valle of Judah and Gibeah)

The Ark fetched up thence by David out of the house of Abinadab, whence it had been twenty years. In #2Sa 6$ the house of Abinadab is said to be in Gibeah, but this only means "the hill"; see #1Sa 7:1.

THE HOUSE OF OBED-EDOM

Uzzah smitten, and the Ark is carried aside into the house of Obed-edom, the Gittite. It remains there three months.

THE CITY OF DAVID (Jerusalem, or Zion)

David prepares it a tent in the city of David. He carries it up on the shoulders of the Levites to the city of David and deposits it in the Tabernacle he had made for it.

Levites appointed to minister before the Ark. (The Tabernacle and altar of burnt-offering this time at Gibeon, and remained there till Solomon removed it and its vessels to the Temple.)

David desires to build a house for the Ark, but is not permitted.

David sins in the matter of Bathsheba. Uriah refuses to take his rest in his own house, because the Ark and Israel are abiding in tents.

David obliged to flee from Jerusalem, because of Absalom’s rebellion, and sends back Zadok and the Levites with the Ark to Jerusalem, after they had accompanied him a little way.

Solomon builds the Temple on Mt. Moriah. The oracle for the Ark, with two large cherubim.

#1Sa 6:21

#1Sa 7:1, 2

#1Sa 14:16-18

#2Sa 6$

#2Sa 6$

#2Sa 6:11

#1Ch 13:14

#2Sa 6:12-23

#1Ch 15:1-29

#1Ch 16:1-38

#1Ch 15:1, 16:39, 21:29

#1Ki 3:4-15, 8:4

#2Ch 1:3-13

#1Ch 17:1

#2Sa 7:2

#2Sa 11:11

#2Sa 15:24, 25

#2Ch 3:1

#1Ki 6:1

MOUNT MORIAH

The Ark is borne from the city of David, or Mt. Zion, to its resting place in the Temple, on Mt. Moriah; and its staves are drawn out.

We hear no more of the Ark till the time of Josiah, when it seems as if it had been previously moved from the Temple, but was replaced there by his command. #2Ch 35:3.

There is a prophecy concerning the Ark in #Jer 3:16, 17.

#1Ki 6:19-28

#2Ch 5$

#1Ki 8$

Summarized from Henry W. Soltau, "The Holy Vessels and Furniture of the Tabernacle. " London, England-1851

BEAUTIES OF THE TRUTH

Volume 2, Number 4, November 1991

An Introduction to the Exodus: A Picture of the Plan of the Ages

A Harvest Psalm - Psalm 82

I Saw God! Glimpses of God

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

An Introduction to the Exodus: A Picture of the Plan of the Ages

A people oppressed by cruel taskmasters are freed from oppression by the mighty acts of God: Israel’s exodus from Egypt. Who has not been moved by the recounting of it?

But many scriptures in both Old and New Testaments point out a greater significance. By the exodus our God has shown how He will eventually deliver His church and the world of mankind from the bondage of Satan, sin, sickness, and death.

Summarized below are the principal features of the exodus and their significances. While detail has generally been minimized or omitted, somewhat more attention is given to things which affect us today. Principal scripture references have been retained, though references to Christian writers are mostly absent. This introduction suggests lines of further Bible study in connection with several of the topics.

EXODUS

One of the three longest types in the Bible is the exodus picture, (#Ex 7$-15$). (Only Ezekiel’s Temple and the Tabernacle are comparably long.)

That it is a type is shown by many scriptures, such as the seven last plagues in #Re 16$. Again, "Is it not thou (arm of Jehovah) that driedst up the sea ... that madest the depths of the sea a way for the redeemed to pass over" (#Isa 51:9-11). First (#1Co 10:1-2, 11) says the Israelites "were all baptized unto Moses in the cloud and in the sea ... Now these things happened unto them by way of type; and they were written for our admonition. " (Also #Ps 106:7-12, #Ps 105:25-45, #Ps 78:42-53, etc.)

To review the Exodus. Moses comes to Egypt and demands the Israelites go three days’ journey into the wilderness. Pharaoh refuses. There are several plagues, and then the firstborn of Egypt are slain, while the firstborn of the Lord’s people are passed over. Then for a few days the Israelites journey toward the wilderness (desert), free of Egyptian influence. Next, Pharaoh pursues, the Lord delivers all His people across the sea, and the Egyptian army (including Pharaoh) is destroyed in the sea. Thereupon the Israelites sing a beautiful song of thanksgiving for their deliverance.

Finally, they do what they were called for, they go three days’ journey into the wilderness to serve the Lord their God.

THE SYMBOLS

First, who does Pharaoh represent, the oppressor whose heart was hard? Yes, Satan (#Eze 31:18). Who does Moses represent, the leader of the Lord’s people? Yes, Jesus Christ (#Heb 11:24-27). Who does Aaron represent, the spokesman for Moses? Aaron would represent the true church, who speak for Christ (#Mt 5:14, reflecting #Joh 8:12). Then the Israelites are the Lord’s people, and the Egyptians are the people of the Adversary.

The period of the first three plagues (which are evils) would picture this present evil world, particularly this Gospel Age feature of it (beginning when Moses arrives, or at Christ’s First Advent). The deliverance of the firstborn of Israel and the destruction of the firstborn of Egypt would picture the completion of the church of the firstborn (the heirs of Jehovah’s Kingdom)’ and the destruction of the heirs of Satan’s Kingdom (by virtue of destroying the kingdom of this world, leaving nothing to be inherited).

When the Lord’s people leave Egypt they are released from the influence of Pharaoh. That is, during the Millennial Age - the Restitution Kingdom - the Lord’s people (the resurrected world) will be released from the influence of Satan, because he will be bound. But some time later Pharaoh pursues them. #Re 20$ tells us that Satan will be loosed for a little season at the end of the Millennium. But the Lord will deliver His people - the regenerated world - while Pharoah/Satan will be destroyed once and for all.

Then the Israelites sing a beautiful song of thanksgiving for their deliverance. Imagine what rejoicing there will be when Satan, sin, sickness, and death are destroyed once and for all! And then they go three days’ journey into the wilderness to serve the Lord their God to picture for us the perfect ages of eternity. (End #Ex 15:22.)

SOME LESSONS

Two lessons may be drawn from the Exodus picture thus far, and a third may be drawn from what will follow.

ú The firstborn of Israel are delivered when the firstborn of Egypt are slain. Therefore, the firstborn will not be complete until the heirs of Satan’s kingdom are being destroyed-until Armageddon is in progress.

ú Pharaoh oppresses the Lord’s people until the Exodus commences (#Ex 9:34-35; #Ex 10:3-4, 7). Therefore, Satan will not be bound before Armageddon, though his kingdom may be in disarray.

ú The Lord has several (7) different and successive works to do between His return and the establishment of His Kingdom in the earth.

MORE DETAILS OF THE GOSPEL AGE

The first three plagues of blood, frogs, and lice fall upon both the Egyptians and Israelites. Then in #Ex 8:20-23 the Lord puts a division between the peoples, so that no more plagues fall upon the Israelites in Goshen.

Moses does not administer any of the first three plagues, but in each case he is told, "Say unto Aaron" do this or do that (#Ex 7:19; #Ex 8:5, 16). In the administering of the seven last plagues, Moses takes the dominant role.

Viewing the reality, Jesus’ active role is connected with the beginning of the separation work. That is, Christ’s return begins the harvest work of separation, as shown in #Re 18:1-5. This division of the 10 plagues into 3 + 7 is also shown by the "seven last plagues" in #Re 16:1

PHARAOH’S FOUR COMPROMISES

The Lord said, "Let my people go that they may serve me’ " During the first three plagues Pharaoh flatly refuses. But after Jehovah makes a distinction between the peoples, from time to time Pharaoh offers compromises: Go sacrifice to your God in the land, or I will let you go ... only you shall not go very far away, or Leave your children behind, or Leave your sacrifices behind. To the Christian during the harvest time the danger of these compromises has special significance:

1. Go sacrifice to your God in the land (#Ex 8:25). That is, Go sacrifice to your God in the denominations. But the word of our Lord in #Re 18:1-4 is "Babylon is fallen ... Come out of her, my people" (The concept is also shown in Lot being called out of Sodom, and Elijah being called out of the cities before being taken up.)

2. I will let you go ... only you shall not go very far away (#Ex 8:28). That is, If you leave the denominations, take some of the denominational spirit (or spirit of Satan) with you. But the word of our Lord in #Re 18:1-4 continues, "Come out of her my people that ye be not partakers of her sins. " Do not return to any form of sectarianism. "Remember Lot’s wife. "

3. I will let you go but not your children. "Let the Lord be so with you as I will let ... your little ones go. " (#Ex 10:8-11). That is, No public witness, no new converts, not even your children. You may believe the Truth all you want, but you may not teach it. When you die let the Truth die with you. But the word of the Lord in #Ex 10:1-2 is "that thou mayest tell in the ears of thy son, and of thy son’s son."

4. Go ye ... only let your flocks and your herds be stayed (#Ex 10:24). You may believe the Truth and even talk about it, but sacrifice is forbidden. Advanced technology, communications media, material possessions, etc., are not to be used. But the word of our Lord in #Ex 10:25-26 is, "Thou must also give into our hand sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. "

In resisting these four compromises of the Adversary is the completeness of our consecration during the harvest period illustrated: We are to come out of denominationalism, we are to leave its spirit altogether behind, we are to teach the gospel Truth as far and wide as we are able, and we are to use everything at our disposal to do it!

THE PLAGUES

What are the major events represented in the plagues?

The first three plagues, which occur before the harvest/separation, are given only in Exodus. The following suggestions appear reasonable:

1. Waters turned to blood. Christianity overthrew Heathendom. Christianity, born in a small conquered nation and rejected by the people of its origin, peacefully spread the word of the gospel and thereby destroyed Satan’s 2000-year old religion, backed by all the might of the most powerful empire of this world. Having tasted Christian doctrine, heathen doctrine could not satisfy -could not be drunk.

2. Frogs. The Reformation damaged the Papal Roman Empire. Reformers, true and false (shown by frogs), entered into every facet of life.

3. Lice. The French Revolution shook Christendom. The absolute monarchies gave way to limited monarchies to stem the flood of peoples (as in #Re 12:15-16). The damage to Papal government made possible the Bible societies and their work in mass distribution of the Word of God throughout the earth. This the magicians (e.g., priests of the mass) could not counterfeit. The seven last plagues are given in both Exodus and Revelation (#Ex 7:14-12:33, #Re 16:1-21). The Exodus account of them shows us the major world events after Christ’s return, while the Revelation plagues reveal the effects each is to have on a Christendom whose professions and practices do not match.

The return of Christ does not immediately put the world on trial for life -not until the priesthood are all in heaven (#Isa 1:24-26, #Re 20:6). The period of Christ’s Second Presence until the church is complete restores the Jews to Israel and progressively destroys the ecclesiastical and political systems of this present evil world (#Mt 24:3, 21-22, #Da 12:1).

Following Christ’s return about 1874 the following identifications are suggested for the plagues:

1. Flies. The call to come out of Babylon sapped the spiritual strength of Protestantism, reducing it towards the level of Catholicism. (#Re 18:1-5. Similarly in #Ge 19:1-26, #2Ki 2:1-11.) The harvest message proclaimed that this present evil world is doomed, and that Christ’s Kingdom will entirely displace it. The end of Gentile Times was declared due in 1914.

2. Murrain killed the cattle - the first destructive plague. World War 1 spelled the end for most of the kings of Christendom. The war also permanently eliminated the monetary standards of Europe in August 1914 (Ashby Bladen, Forbes, Dec. 22, 1980, p. 72).

3. Boils. The next major world event was the Depression. Its influence on fundamentalist Protestanism was disastrous. Louis Cassels writes, "By the early 1930s, the modernists seemed to have won the fight. Fundamentalism was relegated to the fringes of Protestant life. Major denominations and theological schools came under virtually complete sway of liberals" (Fundamentalism Rising Under Another Banner, United Press, ca. 1958). Fundamentalists, who had called the Truth "heresy," were now heretics in their own denominations; hence #Re 16:4-6.

4. Hail - the second destructive plague, which destroyed two of Egypt’s four crops. The next major world event was World War II. (Hail seems particularly appropriate to the extensive aerial bombing of this war.) The war was inconsistent with the liberal theology of a world evolving into a great society; so Cassels continues, "There are few modernist theologians left to uphold the ‘winning’ side of the 30-year old debate. " These preachers had been scorched by the sunlight of Bible prophecy (#Re 16:8). (Liberalism of the Harry Emerson Fosdick type was displaced by "neoorthodoxy. " Hence #Re 16:9 allows that they may have changed their ways, but not in ways that glorified God.)

5. Locusts - the third destructive plague, brought in by an east wind, and afterwards driven out by a mighty west wind. The locusts ate up the other two crops of Egypt (#Ex 10:1-20). Since World War II the world has been locked in an East vs. West struggle. Locusts suggest the tribulations of communist origin, with the resultant military arms race and foreign "aid" which drain the civilian economy.

THE SEVEN LAST PLAGUES

Event Effect on Christendom Effect on Fleshly Israel

1. Early harvest

1874-1914

Called the faithful to come out; proclaimed impending destruction of Christendom.

Berlin Congress of Nations (1878) legalized immigration to Palestine.

2. World War I

1914-1918

Removed long-standing royal support.

(Also damaged Western economies.)

Balfour Declaration (1917) made Palestine a homeland for the Jews.

3. Depression

1929-1939

Devastated Protestant Fundamentalism. Economic pressures and rise of Hitler increased Palestine immigration.

4. World War II

1939-1945

Devastated Protestant Liberalism. Vastly increased Palestine immigration from Central Europe.

5. Communism

1945-1989

Devastated Catholic Traditionalism. Increasing Israel immigration from the East.

6. Depression To destroy denominational wealth. To increase Israel immigration from the West.

7. Armageddon To destroy denominations. Final assault, and Jehovah’s victory, to fulfill #Eze 38$-39$.

The mighty west wind shows the growing dominance especially economic dominance -of the West.

In retrospect, the collapsing of the eastern bloc has come in a way similar to the earlier fall of many once pro-western countries into the eastern orb -with localized battles and revolutions. As communist parties are being outlawed in their home countries, we watch now to see how complete it will be that "there remained not one locust" in Christendom (#Ex 10:19). Let us also be vigilant as Pharaoh’s heart hardens again (#Ex 10:20).

The fifth Revelation plague was upon the seat of the beast-upon Rome, upon the Vatican (#Re 16:10-11). Roman Catholicism claimed to be built equally upon scripture and tradition. Bible study shows it was not built upon scripture. And under pressure from communism worldwide, we saw the tradition being swept out from underneath the Roman Church. A Pole was elected pope to stem the tide, but their priests are running in many different directions. Their kingdom has been filled with darkness.

6. Darkness, so thick that no Egyptian left home during the three days it lasted (#Ex 10:21-29). The Revelation plague dried up the river Euphrates, around which the Babylonian economy was built (#Re 16:12-16). These two descriptions may suggest a great depression will take away the wealth of Roman Catholicism (and other denominations that serve mammon). All this prepares the way for the kings from the sunrising - for the Kingdom of Christ and His church.

7 Death of the Egyptian firstborn - the ultimate destructive plague. The collapse of the kingdom of this world leaves nothing for its political and economic heirs to inherit; thus as heirs they die (#Ex 11:1-10, 12:29-36).

The Revelation plague (Armageddon) is poured out into the air-upon the spiritual powers of this world (#Re 16:17-21). "It is done" (like our Lord’s words, "It is finished"), implies that the church of the firstborn is complete around the beginning of the final overthrow of this present evil world.

Then Jezebel’s eunuchs-her own celibate priesthood-take the lead in throwing her down (#Re 2:20-23, #2Ki 9:30-37).

TIMING OF PHARAOH’S COMPROMISES

The times at which Pharaoh proposes his compromises are interesting. They appear to correlate with times of special activity by the Lord’s people. The first two are in conjunction with the first plague after the harvest separation begins, which by interpretation would be between 1874 and 1914:

1. Go sacrifice to your God in the land (denominations) suggests the resistance the Lord’s people met to the call, "Come out of Babylon:" up to World War 1.

2. Go, but go not far away, suggests that not a few unregenerate also came out. Pastor Russell’s public meetings drew thousands after 1902. When Satan could not keep them in the denominations, his second attack was to pour tares into the new fellowship. Thus, when C T Russell died, J F Rutherford brought the Lord’s people into a new bondage, and Pharaoh "did not let the people go. " (#Ex 8:32, 9:7).

In connection with the fifth of the seven last plagues,

3. The families, especially young ones, are forbidden to go, though not the sacrifices. This proposed compromise suggests a peak in Bible Student activity following World War II. Since World War 1, some non- Watchtower groups actually opposed public witness (as being out of date); understandably most have faded. Parents today should be wary of their children being diverted by this world’s allures, or even destroyed by mindless cults or drugs. But we should use modern technology in fulfilling #Mt 24:14.radio, satellite TV, tape recorders, modern printing, rapid travel, etc. Yet Pharaoh still will not let the Lord’s people go (#Ex 10:20).

Finally, just before the last plague,

4. Leave your sacrifices behind. It suggests one more period of Bible Student activity. At some time yet future personal sacrifice may become difficult, especially with use of high-technology media. (Perhaps governments’ ownership or control will follow emergence from depression.) Again the plague ends with Pharaoh refusing to let the Lord’s people go (#Ex 10:27).

EFFECTS OF PLAGUES ON CHRISTENDOM AND ISRAEL

The systematically detrimental effects on Christendom of every major world event since about 1874 have been detailed above. Side by side, a parallel may show how each event has been systematically beneficial to the restoration of the Jews to Israel. This parallel can also demonstrate how coming out of denominationalism makes one immune to its plagues (#Re 18:4).

- James Parkinson

Notes

1. The significance of the church of Christ being represented by Israel’s firstborn (#Heb 12:23) extends beyond the concept of heirship and birthright. The firstborn were dedicated to God in #Ex 13:2. They were exchanged for the Levites in #Nu 8:5-26, showing that the Levites also represent the church. The Levites were given no inheritance in the land, showing that the church all have the heavenly hope, and no earthly hope (#Nu 18:20, #De 14:28-29, #Jos 18:7).

Two groups are shown in #Re 7$, the 144,000 and a great crowd (great multitude, great company). The 144,000 are with their Lord (the Lamb) in heaven in #Re 14:1-4. In #Re 19:1 one hears "a loud voice of a great crowd in heaven;" showing that theirs is also a heavenly hope. Together, these two groups are "the church." (Note the contrasting of these two groups in #Eze 44:10-16, though both will serve in the sanctuary, both will go to heaven.)

2. The background for seven events in the Last Day is found in #Jos 6$. The seven priests with the seven trumpets march around Jericho on seven successive days. On the last day they march seven times. The former, which divides the entire Gospel Age into seven periods, gives the setting for the seven trumpets, #Re 8:2-11:19, the seven seals, #Re 6:1-8:1, and the seven letters, #Re 2:1-3:22 (some would add also the seven parables of #Mt 13$). The seven circuits on the last day give the setting for the seven last plagues of Exodus and Revelation.

A Harvest Psalm - Psalm 82

This Psalm seems to divide into three major divisions.(1) Verses 1 through 5, (2) v. 6-7 and (3) v. 8. The first section refers to Jesus standing in judgment against the mighty ones of earth. Verses 6- 7 have Jesus turning to the saints and saying "you are the ones who will help execute this judgment’ " The final verse is apparently David (as John in #Re 22:20) commenting.

That this is a harvest Psalm is implied not only by its judgmental character, but also by its being a "Psalm for Asaph. " Asaph means collector or gatherer (harvester). Some have suggested a first advent application against the Pharisees, but this seems unlikely since (v. 6) they were NOT sons of God, nor was (v. 8) it time to arise, inherit all nations, and judge them.

One question needs discussion: How do we know that "gods" of v. 1 and "gods" of v. 6 are not the same individuals? Primarily because the gods of v. 1 are manifestly already judging -and unjustly at that: not an apt description of the sons of God (those who have received God’s word according to Jesus in #Joh 10:34). (See last paragraph.)

1. God standeth in the congregation of the mighty; he judgeth among the gods.

God (Elohim -probably Jesus, since all judgment is committed to the son) stands (i.e., assumes a posture for action -possibly Michael standing up in #Da 12$) in the congregation of the mighty. Strong suggests that this word congregation comes from the original sense of its root-that is, a FIXTURE. This is a reminder of #Ps 2$. The kings of the earth SET (FIX) themselves-but there is Jesus in the midst as judge, and all the SETTING in the world-all the congregating we see in the 20th century-will do no good. His judgment is among Elohim -other mighty ones. Which Elohim is mightier is, of course, evident.

2. How long will ye judge unjustly and accept the persons of the wicked? Selah.

This verse is the indictment of decisions based on favoritism; decisions based on selfishness. This is the charge which even the world itself today hurls against its leaders: "You can get off easy in your court case if you have money. "

It seems that the best explanation to date of SELAH is that it is a stop sign. Stop; go back; consider that over again - addressed to the church, not the world. It seems that our Lord wants us to take special note lest the condemnation of the world also be our condemnation. #Jas 2:1-9 makes it abundantly clear that the church can (and did) fall into the same sort of trap.

3-4. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the land of the hand of the wicked.

These two verses counsel the correct paths. James also comments on this (#Jas 1:27; #Jas 2:14-16). This at least speaks well for some earthly kings who attempt social justice reforms.

But the suggestion of v. 2, and even of v. 5, is that there might be ulterior motives behind these programs.

5. They know not, neither will they understand, they walk on in darkness: all the foundations of the earth are out of course.

The progress from v. I to this point suggests that there is a "peaceful period of judgment," that began (1874-78?) in v. I with a simple question-virtually the question which the French Revolution forced upon the world - the equality of men’s rights under just law. Since then the populace has cried out the same message as v. 3-4, but apparently without success, so that Jesus here decrees both as a prophecy and as a summary. They refuse to listen or to act. They enjoy error; society is irretrievably out of kilter. There is no escape for them. The sentence is inevitable doom for their ways. These verses (1-5) show clearly a period of judgment-apparently (from the total context) not the 40 years prior to 1914, but all the judgment until the Armageddon crisis. The whole matter thus being summarized, the Psalm makes at this juncture a radical switch.

6-7. I have said, ye are gods; and all of you are children of the Most High. But ye shall die like men, and fall like one of the princes.

Jesus turns now and addresses another group; the elohim of the earth are NOT the only mighty ones around! There are other elohim who will rectify the matter - it is you., the saints of God, the sons of God. I will turn to you now to help me carry out the sentence. But you cannot judge the world (#1Co 6:2) in the flesh (#1Th 4:17). You will die (as far as the world can discern) just like other men, but your fall (cf. #Joh 12:24) will be like one of the two heads of the race. Which one? Like the second Adam -sacrificially Then you shall help me break them in pieces (#Re 2:26, 27).

Special notes on v. 6-7.

(A) #Ps 58:10, 11 is an especially good parallel.

(B) #1Co 10:13 shows that the saints’ experiences (including the manner of death) will (appear to be) common to man. But the "change" (#1Co 15:51-54) will be instantly so that the judgment work of the kingdom can continue-though it be changed from proclamation to implementation (#Re 14:13).

(C) It is interesting to note how Jesus’ baptism illustrates v. 7. All being immersed by John were "dying like men" i.e., being immersed for the remission of sins. Jesus APPEARED to "die" the same, but his immersion was different-it was sacrificial.

(D) Some have questioned the seeming arbitrary decision that TWO "princes" (heads) are meant and that they are, therefore, Jesus and Adam. This is not really so arbitrary. If princes in the generic sense (many) were meant, the phrase "one of the" would be redundant. It would merely state: "fall like princes. " Likewise, this would make little sense since all expect to die like men -even the mighty ones of v. I (elohim) and all the princes of history. The meaning clearly is not a CHOICE, NOT you will fall like Adam or Jesus -NO! You will fall like just one of them: THE one, Jesus, and thus you will judge the earth because of your righteousness-a reward (#Ps 58:10, 11).

8. Arise, 0 God, judge the earth: for thou shalt inherit all nations.

Here David virtually says: Hallelujah! Let’s have it happen! Thy kingdom come! The "Arise" of this verse may be the standing up of #Da 12$ - although Jesus is standing already in v. 1. But clearly this 8th verse is after the completion of the body when he INHERITS THE NATIONS (#Ps 2:8, #Re 2:26, 27). It seems that "God" (Elohim) of v. 8 is now representing the PLURAL -Jesus and his body in harmony with #Ps 58:10, 11; #Ps 2:8; #Re 2:26, 27; #Ob 21.

When Jesus quotes from this Psalm in #Joh 10:34, it is possible to deduce (mistakenly) that Jesus interprets the "gods" of #Ps 82:6 to be the prophets exclusively. In the context in which he uses his explanation, it is expedient to make his point that the Pharisees think that is what he means. Clearly, however, Jesus could better have simply said (#Joh 10:35), "If he called the prophets Gods.. " But instead he uses the cumbersome phrase "unto whom the word of God came" It seems logical that Jesus took this trouble so that our faith in the interpretation of Psalm 82 would not be shaken. He was making a point: Those who are ever honored by having the word of God sent to them or by them are, indeed, elohim: gods. Therefore, the church certainly qualifies and the context of Psalm 82 remains solid.

- David Doran

I Saw God!

"I saw God. " Only two men in human history could really make such a statement. The mediator of the Old Covenant, Moses, saw the back of God passing by (#Ex 33:23), and the mediator of the New Covenant, the man Christ Jesus, saw Him face to face (#Joh 1:18). However, at least three prophets received visions in which they were privileged to see the Glory of the Lord. These visions are recorded in the books of #Isa 6:1-4, #Eze 1:1-28, #Eze 10:9-22 and #Re 4:2-11. Also, Abraham (#Ge 18:1), Isaac (#Ge 32:30), Jacob (#Ge 32:1, 24), (#Jos 5:14), Manoah (#Jud 13:17), David (#Ps 97:2), and (#Jer 1:9) met the Angel of the Lord in one form or another.

In this article, we focus on the visions of Isaiah, Ezekiel and John the Revelator. In each of the visions, prominent mention is made of strange but glorious beings active in God’s presence. There are many similarities - and yet some differences.

* Isaiah speaks of 6-winged seraphim.

* Ezekiel observed 4 cherubim, each with 4 wings, and each with four faces resembling a lion, ox, eagle and man.

* John noted 4 "living creatures:" also having 4 wings each. Each had only one face, but the appearance of the faces was, again, of a lion, ox, eagle and man.

One of John’s statements seems confusing. "And in the midst of the throne, and round about the throne, were four beasts" (#Re 6:6). It seems impossible for four objects to be "in the midst" and "round about" at the same time. But Ezekiel’s account helps resolve the difficulty.

The reader will find the description in the first chapter of Ezekiel. Without giving all the evidence, we offer the sketch below. Notice one important detail of the account: "two wings of every one were joined one to another" (#Eze 1:11). A geometrical solution of this expression is the configuration of a circle. Looking from above, it would appear more or less like this:

Above this configuration of cherubim, there was placed a transparent "firmament" (#Eze 1:22)a half-sphere. The firmament was as if the base of God’s throne (#Eze 1:26). Therefore the cherubim were "in the midst of the throne" - in the midst of the sphere, which was the base of the throne - and "round about the throne "since from above, the throne looked as if it was placed in the midst of the circle.

DID Ezekiel AND John SEE THE SAME THING?

This comparison of John’s and Ezekiel’s visions could be an evidence that they are descriptions of almost the same appearance of the Glory of the Lord. Why, then, does John say that each of the living creatures resembled a different animal, while Ezekiel saw each cherubim resembling every one of the animals at the same time? In Ezekiel’s description, more than just the faces caused one to see their resemblance to a man, lion, ox and eagle. Each of the cherubim "had the likeness of a man" (#Eze 1:5) or was standing upright and had hands of a man under his wings (#Eze 1:8). Each had "a calf’s foot" (#Eze 1:7) additional similarity to an ox. Each had wings, which made them similar to an eagle. One element is missing - their likeness to the lion. However, it is written, that the cherubim had "bodies" (#Eze 1:11, 23), i.e. trunks. It is not specified which of the animals the body resembled, but in this situation history is helpful. Prof. Unger says, that Palestinian excavations provide us with an image of a cherub. It has the face of a man, feet of a calf, wings of an eagle, and the body of a lion.

Also, the Assyrian heroes were winged lions with human faces. This gives us grounds to believe that the cherubim’s "body" from Ezekiel’s vision was missing the element of resemblance to a lion. What is the result of such an observation?

When we say that one man resembles another, we first compare the faces. It we can find something else in the appearance in addition to that, usually we are satisfied and conclude that they are alike. Now, if the likeness of the Glory of God described by Ezekiel was shown to us just for a short moment, and from one side only, what would we see? Four beings, every one of which would have a different face, the one on the right of a lion, the one on the left of an ox, the one closest to us of a man, and the one in the back of an eagle. If we noticed additionally that the being with the lion’s face had a lion’s body, that the one with the ox’s face had a calf’s foot, that the one standing closest had the likeness and hands of a man, and the one in the back had eagle’s wings, we would write without hesitation what John did. "And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle" (#Re 4:7).

WHY DIFFERENT NUMBER OF WINGS?

However, there is one clear difference between the appearances seen by John and Ezekiel. John saw living creatures having six wings (#Re 4:8), but Ezekiel more than once says the cherubim had four wings. What meaning is conveyed by this difference?

In this question we are helped by Isaiah. The words of the seraphim which he recorded are almost identical with those spoken by the living creatures seen by John. "Holy, holy, holy, is the LORD of hosts" (#Isa 6:3). The number of wings in the vision of Isaiah is the same as in Revelation. But Isaiah additionally records the function of each pair of wings. "With twain he covered his face, and with twain he covered his feet, and with twain he did fly" (#Isa 6:2).

Ezekiel also described the function of the wings: "two wings of every one were joined one to another, and two covered their bodies" (#Eze 1:11 compare #Eze 1:23). We can infer from this that the wings joined and stretched upward were used for flying, so they had a similar function as those in Isaiah and (presumably) Revelation. The other two were used for covering the body, which had the likeness of a lion.

In other words the cherubim (with the man-face toward the front as in #Eze 1:10), having the lion-body covered with wings, exposed to an observer the likeness of a man (face), and an ox (feet). But the seraphim, with his face covered with wings, exposed to an observer the lion-body. To understand the meaning of this, we have to mention the antitypical meaning of the four living creatures. Bible students commonly agree that they represent the four attributes of God-wisdom, justice, love and power (#Ps 89:14, #Ps 97:2). These attributes are frequently matched in this way: the lion represents justice; the ox represents power; the man represents love; the eagle represents wisdom. Without proving this interpretation, let us observe the result of such a connection between the likeness of animals and God’s attributes. Let us look once again at the sketch.

From every side, the face of a man is in the front - this is the attribute of God’s love. No matter what direction the Glory of the Lord is moved, it is always God’s love that initiates this action, it is always first (#Eze 10:11). On the right side we see the face of a lion -justice. In many languages right side is described with a similar word as "law" or something that is correct, or right.

Let us come back to the wings. In Isaiah’s vision the seraphim exposed their likeness to the lion. No wonder, for that was an epoch of the law covenant, in which God’s leading attribute was justice. This is further confirmed by #Ps 97:2. Using symbolic language: a lion is the basis of God’s throne.

But why does Revelation, a New Testament book, specially emphasize God’s justice also? Until our Lord Jesus presented his ransom price to God, justice was prominent, manifested in the continuing curse over man. The presentation of Jesus’ offering is described in Revelation only in the next chapter (#Re 5:5, 9). Then God’s love and power could be uncovered to His people. Speaking in symbolic terms: the face and the feet of the cherubim were uncovered and the lion-body was covered with the wings. Wings, being a feature of the eagle, are a representation of God’s wisdom. It is his wisdom that decides which of God’s attributes are covered in particular periods of history. Ezekiel saw the Glory of the Lord in connection with a vision of the end of time, the end of the Gospel Age, the period when the leading attributes of God’s character will be the power of the holy spirit and love toward his people.

IT’S EFFECT UPON US

Studying these wonderful visions could not we conclude, "I, too, saw God! I, too, saw His Glory!" Of course, but though to see is a lot, yet it is not enough. As Ezekiel, Isaiah or John we must show this vision to the brethren and to the world as well. Not through writing new revelations of course, and not necessarily by giving discourses, or writing articles, but through conforming our character to the likeness of this vision.

Should not love be the attribute which will motivate and begin every action, should we not rather, in this time, cover the justice, to let love and power shine in our works. Though the "breastplate of righteousness" should be a part of our spiritual armor, yet the wings of wisdom should cover it, that Christ’s justice might shine within. Mercy, which rejoices against judgment (#Jas 2:13), should be the rule of our attitude toward brethren. It is true, that sometimes the lion’s justice will have to be used, when a necessity of reproach or punishment arises. But try to imagine a cherub covering his face to show his lion’s body of justice. Is this not a picture of our father’s sorrow coming usually in connection with administering justice rather than love? Do we cover the face when we have to show justice, is it really unpleasant for us, or do we sometimes find pleasure in it, or at least some satisfaction? Let us strive to have in us a reflection of the Glory of the Lord, a likeness of God’s character, so that our neighbors, watching our works, could always say, "I saw God!"

- Daniel Kaleta

GLIMPSES OF GOD

Jehovah. Strong’s 3068 (see definition 03068)-Yehovah- (the) self existent or eternal, from Strong’s #1961, hayah, to exist, i.e. be or become, come to pass. Oldest manuscripts present the name in the form of four consonants, commonly called the Tetragrammaton (from the greek tetra meaning four and gramma meaning letter). These four letters are YHWH. The Hebrew alphabet was composed of 22 consonants. The vowel sounds were supplied by the reader, guided by the context. In order to keep the original pronunciations of words the Masoretes devised a system of dots and dashes called vowel points. These were inserted in the Hebrew text to inform the reader which vowels should be said. However, the proper pronunciation of YHWH has been lost due to a religious superstition among the Jews that the name of God was too holy to pronounce. Because of this belief the vowel points for the words Adonai (Lord), or Elohim (God) were inserted into the tetragrammaton by Jewish copyists. This was to inform the reader to say God or Lord whenever YHWH appeared. By combining the vowel points of Adonai or Elohim with the four consonants YHWH the pronunciation Yehowah or Yehowih was formed. The first of these provided the basis for the Latinized form Jehovah.

Hebrew scholars prefer Yahweh. In #Ex 3:14 - I am that I am - I will become what I will become, i.e. He causes His will to become reality.

JEHOVAH TITLES

Jehovah-Jirah (Jehovah will provide). Abraham called the place he offered Isaac by this name because Jehovah provided a sacrifice. (#Ge 22:13, 14)

Jehovah-Zidkenu (Jehovah our righteousness). Jesus prophetically called by this name. (#Jer 23:5, 6) The Church also called this (#Jer 33:14-16)

Jehovah-Zebaoth (Lord of hosts or Jehovah of armies). This phrase appears 281 times in the Old Testament. Refers primarily to the angels as Jehovah’s spiritual army.

Jehovah-Nissi (Jehovah is my Banner). The altar built and named by Moses after Israel’s defeat of the Amalekites. (#Ex 17:9-15)

Jehovah-Shalom (Jehovah [send] Peace). The altar built and named by Gideon after God reassures him he would not die from seeing an angel, and that God’s peace would go with him as he fights the coming battles. (#Jud 6:23, 24)

Jehovah-Roi (Jehovah my Shepherd). Caretaker of His people as a shepherd with His sheep. (#Ps 23:1)

Jehovah-Elyon (Jehovah Most High). appears three times indicating God is a defender and dispenser of righteousness. #Ps 7:17 - A Psalm about Saul’s evil intentions toward David. David appeals to God as Jehovah- Elyon-the defender of his righteousness. #Ps 47:2 - As The Most High God subdues the nations under the feet of the Church to begin a reign of righteousness. #Ps 97:9 - He is high above all other gods therefore Zion has rejoiced because of "Thy righteous decisions. " (Rotherham)

Jehovah-Shammah (Jehovah is There). The name of the city in Ezekiel’s vision -picturing the kingdom arrangement where the healing waters flow out of the temple, picturing Jesus and the Church dispensing blessings to the world of mankind. (#Eze 48:35)

Jehovah-Ropheka (Jehovah that Healeth Thee). A title God gives to Himself after miraculously making the waters of Marah sweet and promising Israel His healing power (#Ex 15:26)

Jehovah-Mekaddishkem (Jehovah That Doth Sanctify You). A title God calls Himself after giving the law to Israel to sanctify them. (#Ex 31:13; #Le 20:8; #Le 22:32; #Eze 20:12) Special ordinances were given to the priesthood to specially sanctify them. (#Le 21:8)

Jehovah-Asah (Jehovah The Maker). A title God gives Himself as the maker of the New Covenant. (#Jer 33:2)

OTHER OLD TESTAMENT TITLES OF GOD

Shaddai (Almighty). Sometimes appears as El-Shaddai (God Almighty). The root for Shaddai means powerful. It implies strength to accomplish his plans and promises, as well as His ability to remove any obstacles. The word Shaddai appears 48 times in the Old Testament, 31 of those times it occurs in the book of Job. In the book of Job we see a progression in Job’s understanding of Shaddai. At first he sees God as warring against him and finally Job recants his statements of pride and is richly blessed by God. James says that in the experiences of Job God is seen as compassionate and merciful. (#Jas 5:11)

Jah. McClintock’s and Strong’s says, "Uah is a poetic form abbreviated from Jehovah, or perhaps from the more ancient pronunciation Jahveh. It is chiefly employed in certain customary formulas or retrains. (As a proper title #Ps 94:7, 12.) This as well as a modification of Jehovah, frequently occurs in proper names. " Joseph or Je-ho-shu-u means Jah saves. Jedidiah was a name given to Solomon by Nathan. (#2Sa 12:25) It means Jah is a friend. Hallelujah in praise to Jah. See #Ps 68:4, "... extol him by his name Jah."

Elohim. Strong’s 430 (See definition 00430) means Mighty (E67-69). With its other forms of El, Elah, and Eloah, it occurs 2,700 times in the Old Testament. The most frequent references are to Jehovah, but it is often used to refer to others as well. Elohim is used 196 times to refer to heathen gods, kings, princes, nobles and men. They were mighty or influential to their devotees.

Elyon (Most High). Strong’s #5945-as a title-The Supreme. Atitle exalting Jehovah far above all others. #Ps 83:18 "... the Most High over all the earth. "

Adon (Lord or Master). Carries the thought of ownership or (Adonai) headship. It is used of God or men. Adonim-plural of Adon.

Bara. Strong’s #1254-to Create, The Creator. (#Ec 12:1; #Isa 40:28; #Isa 43:15)

NEW TESTAMENT TITLES FOR GOD

Theos. Strong’s #2316 -a deity, especially with the article Ho-The Supreme Divinity, translated God or god. Primarily used in referring to Jehovah but is also used to refer to others. #Joh 10:34, 35, Church Class called gods - #Ac 7:40, graven images called gods - #2Co 4:4, Satan called the god of this world.

In the following titles The God (Ho Theos) is described by certain of His characteristics.#Ac 7:2, The God of glory - #Ro 15:33. The God of peace - #2Co 13:11, The God of I love and peace - #Ro 15:5, The God of patience and comfort -#Ro 15:13, The God of hope - #1Pe 5:10, The God of all grace.

Kurios. Translated Lord, Master, owner. sir. A title of wide significance. Often used of Jesus as Lord. Kurios is also used for Jehovah. (#Mt 4:7; #Mt 22:44 #Jas 5:11) Kurios and Theos were used to replace the name Jehovah whenever an Old Testament verse is quoted with that name in it.

Pantokmtor Translated Almighty -Equivalent to Old Testament Shaddai. The Almighty, All Powerful, appears 9 times; once in #2Co 6:18 and 8 times in Revelation. #Re 1:8 ". . which is, and which was, and which is to come, the Almighty. " An expression of His all powerfulness. Pater. Father-signifies a nourisher, protector, upholder It is used of God in relation to those who have been begotten of the holy spirit (#Eph 2:18.#Heb 12:7; #Jas 1:17).

Abba-Pater. Abba Father, occurs 3 times. (#Mk 14:36; #Ro 8:15; #Ga 4:6) The two words are in different languages. Abba remaining untranslated in our KJV is Aramaic. It is the word a child would use, similar to Papa. It suggests unreasoning trust. Father is translated from Greek. It shows a more educated, intelligent understanding of the relationship. The phrase shows the beautiful relationship between Jesus and God (#Mk 14:36), as well as between the Church and God. (#Ro 8:15; #Ga 4:6) The purity of childlike trust, along with a mature confidence in the strength of the relationship.

Hupsistos. The Highest (KJV), The Most High (RSV) (#Lu 1:32, 35, 76; #Lu 6:35, #Lu 8:28.#Ac 7:48; #Ac 16:17; #Heb 7:1) Strong’s #5310 (masc. sing.) the Supreme (God).

Despotes. A master, lord, one who possesses supreme authority. (E70 says, "Better translated sovereign or autocrat. ") (#Lu 2:29; #Ac 4:24; #2Pe 2:1; #Jud 4; #Re 6:10)

- Tom Ruggirello

BEAUTIES OF THE TRUTH

Volume 3, Number 1, February 1992

Bones and Bodies

Signs of Christ’s Presence

From a Reader

The Transfiguration

Common Days

The Exodus - Part II

Errata

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

Bones and Bodies

#Eze 39:11-16 is an account (apparently symbolic) of the burying of the bodies of the remnants of Gog’s invasion of Israel. This article’s purpose is to suggest a possible interpretation of the symbolisms of bodies, graves, passengers, Hamon-gog, Gog, and the seven months.

Concerning the symbolic use of bodies and their parts, we suggest that #Eze 37:1-14 will aid in understanding #Eze 39$. In #Eze 37$, body parts coming together represent the restructuring of the polity of the Jewish nation. Using this as a clue, it seems likely that the decomposition of bodies in #Eze 39$, and the disintegration of bodies in #Zec 14$, would each represent the destruction of polity- one gradual (decomposition), the other sudden (disintegration). If this is true, #Zec 14:12 represents a sudden governmental breakdown followed (verse 13) by anarchy. However, #Eze 39$ seems to represent the tedious task of doing away with all remnants of former governmental concepts during the first 210 years (7 months) of the peaceable Kingdom.

The burying would represent the attempt of mankind to hide and forget all traces of the former ways of government. Those involved full time in this work are Israel (verses 12-14), and they are aided by "passengers" It seems logical that the Ancient Worthies and restored Israel as the leaders of the new order would, indeed, be engaged full time in eradicating the old order. The passengers, however, may be those who are coming to Jerusalem to learn in #Zec 14:16-19 and #Zec 8:20-23.

Their learning ability will become so acute that they can readily point to remnants of the ways of the old order (#Eze 39:15), and they will be expected to do so. It is interesting that these "passengers" have a valley named for them. (#Eze 39:11) It seems probable that this valley represents the peaceable Kingdom of #Zec 14:4-5. If the above symbolisms are correct, the symbolism of Gog and Hamon-gog also become clearer. If the three chapters examined all describe incoming or outgoing polity, they are politically oriented prophecies (as distinguished from prophecies dealing with the religious aspects of Babylon). Therefore, the decomposition of Gog represents the gradual fading of earths political influence in the lives of individuals. Bible students have generally agreed that the invasion by Gog was an invasion of an irreligious force. This is civil government’s last stand. (almost!)

The words of #Re 20 seems to confirm this conclusion. Here again Gog is mentioned (#Re 20:8). It is not reasonable to suppose that these are the same individuals who participated in Jacob’s trouble. Rather, Gog here has the same symbolism as he did in Ezekiel: civil power’s advocates. Civil power has long been Satan’s tool (compare #Re 12$), and it will apparently form the kernel of his final hour at the little season. Bro. Russell cautions several times that we recognize #Re 20$ as being primarily about Satan’s governmental deceptions rather than primarily about his person. #Re 19$ records the beast and false prophet being cast into the lake of fire; but what about the third part of the trio— the dragon? (Compare #Re 16:13.)

The dragon is not destroyed until the end of the Millennium (#Re 20:7-10) although he is bound during that period. He works through Gog at both ends of the age!

NOTE: the "kings of the earth" of #Re 19$ do not represent the dragon, as can be confirmed by a careful comparison with #Re 16:13, 14. Even if they did, it will be noticed that they are not destroyed in the lake of fire in #Re 19:20. Only two entities are: the beast and the false prophet. #Eze 39:11,15 mention Hamon-gog (margin: The Multitude of Gog). Perhaps this clarifies the distinction between the dragon and Gog of #Re 20$. Both represent facets of Satan’s deception through civil power. The dragon, however, represents civil power as a unit, as a philosophy, as a tool of the devil. Gog, on the other hand, represents the cooperating individuals (the multitudes). Thus we have portrayed in Scriptures the multitudes (Gog) who serve Satan’s governments, and the multitudes (hosts, as in "Lord of Hosts") who serve God’s government. The ideas of the former shall be buried; those of the latter shall prosper forever.

- David Doran

Signs of Christ’s Presence

It happens that some brothers and sisters wonder whether the Lord has really returned. More than one hundred years have elapsed since the Lord came again and the Church is not yet completely glorified. Some children of God wonder even whether the six thousand years, symbolizing the night of sin, have passed and whether we are at the dawn of the seventh day of a thousand years.

And yet, can we say like the predicted mockers: "Where is the promise of his presence? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (#2Pe 3:4)

No! Certainly not! For even men who are children of the night acknowledge that an enormous change took place. In a French contemporary history book we read, "Inventions and technical progress are hastening their rhythm, revolutionizing the state of existence, creating a new style of life progressively, common to all men, standardizing the various civilizations sprung from history, building a new world ... Finally, there is more difference between our generation and that of our grandparents than between the generation of our grandparents and the contemporaries of the Roman empire’ " (Delagrave, page 588) We are children of the day, and we have been enlightened by the Word of God. The world has really changed considerably since our Lord came again.

The Lord is accomplishing in our days a work which the worldly do not believe when we tell it to them. It is written in #Ac 13:41. "For I work a work in your days, a work which ye shall in no way believe, though a man declare it unto you" But, as far as we are concerned, we see this work eye to eye, as Isaiah says: "Thy watchmen shall lift up the voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion" (#Isa 52:8).

On one occasion, the disciples put this question to Jesus. "Tell us, when shall these things be? And what shall be the sign of thy presence, and of the end of the age?" (#Mt 24:3) The disciples desired to know by what sign they would be able to recognize his presence, after his return, and the end of the age. They desired to know a single sign, but our Lord quoted several signs in his answer. I am going to examine some of them briefly in stating my position on this subject.

THE FAITHFUL AND WISE SERVANT

Our Lord refers in his prophecy to a servant that he would set over his household and all his possessions on his return. (#Mt 24:45-47) This servant was to be made ruler over the household of faith to give the meat in due season to them, and over all the Lord’s possessions as a steward. I believe that Pastor Russell was this servant. The work that he performed was so great and the teachings he transmitted to us are so consistent with the Holy Scriptures that there is no doubt he was that "servant’ " No one surpassed him in searching Biblical truths and in evidencing the harmony of the Scriptures. THE WORK OF THE HARVEST

In his prophecy, our Lord mentioned the harvest in verse 31. He said: "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other" This trumpet symbolizes the seventh trumpet, the last trumpet; and the heaven represents the nominal church. According to #Re 14:14-16, I believe that the harvest takes place in the presence of the Lord.

The harvest is the end of the age, said our Lord; it is a time of separation of the wheat from the tares, of the real Christians from the nominal Christians. It is a time when the tares are bound and then burned. It is also a time of judgment, when the Lord, who has come again, condemns and spews Christendom out of his mouth. After the Lord rejected Christendom, he commanded his disciples to come out of this system called Babylon. (#Re 18:4)

I believe that the separation of the wheat from the tares has come to an end, and that the tares are bound. In my opinion, we are in a time of sifting, when the wheat is being sifted. The wheat is not yet gathered completely in the heavenly barn and already the tares have begun to be burned. Many nominal Christians, indeed, are leaving the churches and are becoming worldly. They are losing the faith and they are ceasing from claiming that they are real Christians. Their claims to be Christians are burning, disappearing. (#Mt 13:40-42) Paul teaches us that the Lord is making not only the earth tremble, but also the heaven, the ecclesiastical powers, Christendom, that is to say the tares. (#Heb 12:26, 27)

THE PRESENT TRIBULATION

While the harvest of this age is not yet finished, we already enter into the tribulation predicted by the Lord. "For then shall be great tribulation, such as hath not been from the beginning of the world until now. " This tribulation is coming on the world, as travail upon a woman with child. (#1Th 5:3) This time of trouble, also predicted by Daniel, follows the return of the Lord and does not precede it. "At that time shall Michael stand up ... and there shall be a time of trouble. "

Someone could say that we are not in a time of trouble, but rather in a time of progress and prosperity. Yes, I concede that we are in a prosperous time, but Daniel explains that the tribulation will come when knowledge increases. In fact, knowledge gives rise to the tribulation, because knowledge enlightens the masses of people about their rights and privileges, and discloses the depths of the sin, causing anger among the nations.

For many years, after the second coming of the Lord, dissatisfaction was not so visible in the world, although the light of knowledge was enlightening the masses more and more. But the elements which were to cause the tribulation were getting ready. Finally a great conflict burst in 1914. lt was a worldwide conflict, such as has not been from the beginning of the world. It was the beginning of the tribulation.

In #Da 2:44, the trouble follows the coming of the Lord. The kingdom is raised up and after that the kingdoms of this world are destroyed. This kingdom represents Christ, head and body. It is not necessary for the members of the Body to be all in heaven, in order for the destruction of the kingdoms of this world to begin. The members on this side of the veil and those beyond the veil constitute the kingdom raised up. If this kingdom is raised up, the King is present, for I believe there can be no kingdom without a king.

THE PRESENT INCREASE OF KNOWLEDGE

The increasing of knowledge is a sign to me of the Lord’s presence. Daniel said, "At that time shall Michael stand up, ... many shall run to and fro, and knowledge shall be increased. " Knowledge has not increased gradually throughout the centuries, but it appeared almost suddenly. In 1799, people used chariot and horse like Egyptians did several thousand years ago. Now we travel in supersonic airplanes, and even in spaceships.

In #Mt 24:27, we read, "For as the lightning (Greek: astrape) cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man" The bright shining is the shining of the Sun of Justice which is to bring healing in his beams. (#Mt 13:43; #Mal 4:2) As the light of the sun comes from the east and flashes as far as the west, so the presence of the Lord will be revealed. At first, only those who are awake recognize this presence (#1Th 5:4-6), then all men will become aware of his presence.

This verse also means to me: as the light of the sun rises progressively and shines afterwards in its full radiance, so the light of the sun of justice, the light of truth, symbolizing knowledge, is increasing and will reach its highest degree of brightness when it fills the earth, as the waters cover the sea. (#Hab 2:14)

The knowledge proceeds from the Lord, as it is written. "His lightnings [those of the Lord] lightened the world" (#Ps 97:4) "Out of the throne proceeded lightnings." (#Re 4:5)

THE TIMES OF RESTITUTION

In answering his disciples, Jesus did not speak specifically of the restoration of all things. He made mention of it when he answered Peter, who asked him what the disciples would receive for having left everything to follow him. Jesus said. "Verily I say unto you, that ye which have followed me, in the regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (#Mt 19:28) Jesus refers here to the regeneration of mankind.

It is only after he was raised from the dead that the Lord, through the mouth of John, spoke of a more general restoration, which would include not only the restoration of man, but also the restoration of the social structure. We read in #Re 21:5. "And he that sitteth on the throne said, behold, I make all things new." The throne is the great white throne on which our Lord is sitting. The Scripture declares that from his face (in his presence) the earth (the present society) and the heaven (the ecclesiastic powers) fled away (disappeared). (#Re 20:11)

Heaven was to receive or retain Christ until the times of restitution of all things. Peter said, "Jesus Christ ... whom the heaven must receive until the times of restitution of all things’ " (#Ac 3:21) This time of renewal requires his presence. We are in this time already, although the very restoration of man has not yet begun.

When God wanted to create Adam, he first of all prepared the garden of Eden. The Lord is doing the same at present. He is making the preparations and changes which will facilitate the future work of man’s restoration. Saint Peter said that all things were to be restored, not only one thing. The present progress leads to the disappearing of old fashioned institutions and to the establishment of new structures better fitted for our day, but also destined to disappear, because of their imperfection. Human society is being transformed. Man, enlightened more and more, thanks to the knowledge spread by the Lord, succeeds in making great progress, but finally he will realize that he can establish nothing perfect and satisfactory, because he is imperfect and sinful. Moreover, understanding better and better the perfect principles of justice and truth, he will no longer support every imperfect thing and he will overthrow everything he has set up and bring about anarchy in the earth.

For the Lord himself (that is, in person) descended from heaven with the trump of God. This trump of Truth and liberty is blaring into all the earth. The whole world is waking to the sound of this trumpet and all the peoples claim liberty and the abolishment of every form of slavery or colonialism. Almost all countries which were dominated by others have gained their independence, and possess the same rights and privileges as their former masters. Those which have not yet obtained their autonomy claim it forcibly. Even the countries which were considered as independent, but were under the constant pressure of a powerful neighboring country, now have full freedom of action. Thus a certain leveling has been performed, and is still being performed among the nations. In #Isa 40:4, we read this symbolic passage. "Every valley shall be exalted, and every mountain and hill shall be made low. "

The Apostle Paul says to us that at the sound of this trumpet, those who died in Christ will rise first. (#1Th 4:16) In #1Co 15:51, 52, the same Apostle declares concerning the members of the Church. "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trump shall sound, and the dead shall be raised incorruptible. " In these two passages of scripture, it is said that the resurrection of the Church is done at the sound of a trumpet. Therefore, in these two cases, it is the same trumpet. This trumpet corresponds to that of the Jubilee, which symbolizes the times of restitution of all things.

There are two more texts which are full of significance. They are #Eph 1:10 and #Col 1:20. First, #Eph 1:10. "That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him. "

Now, #Col 1:20.’And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven" In the fifth volume, on page 424, Brother Russell applies the things in earth to the fallen men and the things in heaven to the fallen angels. Later on, in a sermon delivered in 1910, he said concerning the text of #Col 1:20. "The Apostle indicates the great scope of Christ’s work as it shall be eventually, when finished Now, we know very well that the gathering and reconciliation of the things in heaven precede the gathering and reconciliation of the things in earth.

In the type, it was the priests that were commissioned to sound the trumpet. They were sounding the trumpet of silver. (#Nu 10:7-10) In the antitype, it is the royal priesthood that sounds the trumpet, Jesus as a Head and the Church as his Body. If our Lord Jesus has come with the trump of God, it is also the duty of the members of his Body, of the antitypical priests, to sound the trumpet of Truth and proclaim the beginning of the antitypical Jubilee, the times of restitution of all things. At the sound of this trumpet, as we have already seen, the Harvest is to be performed and the elect are gathered together from the four winds. (#Mt 24:31)

The whole present social structure of the nation is being shaken to the ground and is being transformed. Equality of rights for all the individuals is acknowledged almost everywhere and the increasing knowledge, which is in a way the growing light of the first beams of the Sun of Justice, has considerably changed the physiognomy of the world. Although the knowledge has often been used for selfish purposes, nevertheless it has brought many blessings to the world. The Lord has already made great changes in the world.

The nation of Israel, symbolized by the fig tree, and the other nations, represented by all the other trees, are coming to life again and are putting out leaves.

It is not difficult to notice that the Gospel age is finishing and the Millennial age is beginning; that the night of ignorance is coming to an end and the day is beginning to break; that the old things are being eliminated and new things are being introduced.

We see that what God declared to Adam and Eve after their transgression is being changed. Only sin and death still rule fully, because the ransom, although furnished, is not yet paid for mankind. The ransom will be paid, when the Church is complete. Man works less and less in the sweat of his face; thorns and thistles are more easily extirpated and the pains in giving birth may be lessened.

THE INCREASING OF INIQUITY

"And because iniquity shall be multiplied, the love of the many shall wax cold" (#Mt 24:12) When men no longer believe in God, they lose the fear to do evil. As it is easier to do evil than to do good, and as the fear of God is no longer in men to brake their passions, it results in an increase of iniquity.

Widespread unbelief is to me a sign of Christ’s presence. Jesus said, "However, when the son of man comes, will he find faith on the earth?" (#Lu 18:8) Paul said that in the last days perilous times would come and that men would be corrupted. (#2Ti 3:1-4) Violence and immorality are gaining ground more and more.

I believe that the main reason for the increase of iniquity is the progressive loosing of fallen angels who are exerting a pernicious influence on human beings. They were responsible for the wickedness which prevailed before the flood, and they are also responsible, to a large extent, for the wickedness of our day. (#Lu 17:26)

THE REVIVAL OF ISRAEL

Israel is the first nation to enjoy the blessings of the antitypical Jubilee. In 1878, the double for all their sins came to an end. Ever since, the favor of God returned to them gradually and the prophecy of #Isa 40:1, 2 began to be accomplished. The hopes of the Jews revived, their return to the promised land began, and their rebirth as a nation has become a reality.

This national awakening of Israel is spoken of by the Lord in these words. "Now learn a parable of the fig tree. When its branch is yet tender, and putteth forth leaves, ye know that summer is near; so likewise ye, when ye shall see all these things, know that it is near [the Kingdom of God, according to Luke], even at the doors." (#Mt 24:32, 33)

THE DRYING UP OF THE RIVER EUPHRATES

It is written in #Re 16:12. "And the sixth angel poured out his bowl upon the great river, the river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sunrising. "

Babylon represents nominal Christendom. (#Re 17:5) The waters of the river symbolize the multitude of peoples, of nations and tongues. (#Re 17:15) Cyrus, whose name means sun, typifies our Lord Jesus Christ, the Sun of Justice. (#Isa 44:28; #Mt 13:43; #Mal 4:2) The army of Cyrus foreshadows the members of the Church already raised up, the kings of the rising sun.

Our Lord does not destroy Babylon literally as soon as he comes again, but he acts as it is shown in the type. He surrounds her first, diverts the water of the symbolic Euphrates and dries up in this manner what sustained the great city.

Today, peoples alienate their affections from the nominal church. They leave the churches or neglect to attend religious services, and the recruiting of priests is more and more difficult.

Saint Paul says to us in #2Th 2:8. "And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming. " (Revised version) Let us notice that the Apostle speaks firstly of the destruction by "the breath of his mouth" The breath of the Lord’s mouth is the Word of God, the Bible, which is spread today by millions of copies and which undermines the very structure of Babylon. Then the overthrowing of the lawless one, of Christendom, will happen, at the time of the manifestation (epiphania) of the coming (parousia) of our Lord, at a late time of his presence, when the way of the kings that come from the sunrising is made ready, that is to say when the Church is entirely resurrected. (#Re 16:12; #Re 17:14; #Isa 66:7)

Thus, the Lord, to a large extent, is drying up the Euphrates. He is flashing the light of the Truth; he is spreading the knowledge of his Word; he is revealing the wicked one by laying bare his gross errors; he is enlightening the masses of people, making them more and more able to distinguish the Truth from the error.

In the type, it is shown to us that before the destruction of Babylon, the Israelites were called out of this city. They had to flee out of Babylon. (#Jer 51:6) It is the same in the antitype; before the literal destruction of mystic Babylon, the spiritual Israelites are called to come out of her, in order to not share in her plagues. (#Re 18:4)

This coming out of the spiritual Israelites of the midst of Babylon took place in a large measure as soon as the antitypical Euphrates began being dried up, and corresponds to the work of harvest described by our Lord in #Mt 13:30; #Mt 24:15-18 and shown to John in #Re 14:14-16.

The expression "kings that come from the sunrising" gives us to understand that these kings are on the march. It suggests the idea that the members of the Church are also coming as they pass one after another beyond the second veil. When the Euphrates is dried up, the way will be made ready for them to destroy mystic Babylon. They will take part with their Lord in the overthrowing of nominal Christendom. (#Re 17:14; #Re 16:17-19)

THE PURIFICATION OF THE SONS OF LEVI

Malachi declares. "But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire ... and he shall purify the sons of Levi, and purge them as gold and silver. " (#Mal 3:2, 3) This passage of the Scriptures reveals two important facts: 1. that those of God’s children who would still be in the flesh at the Lord’s coming would pass through fiery trials for some time, 2. that only those who would do the will of God would abide the day of the Lord’s coming and stand before him. The sons of Levi are the church of the first-borns, the little Flock and the great multitude. This purification is being performed on this side of the veil. Let us watch and pray that we may stand before the Son of man. (#Lu 21:36)

Amen.

- Antoine Papajak, France

FROM A READER

One point in your comment ["From a Reader," May, 1991] on #Le 9:5, you understood "they" to mean the elders. I must question this, in #Le 9:1 we find Moses calling Aaron and his sons and the elders. I understand "they" to mean Aaron and his sons, the elders if they were not priests or Levites could not handle any of the items of the Tabernacle. (The elders were there just looking on.)

- SS, New York

The Transfiguration

In #Lu 9:27 Jesus said something remarkable. "But I tell you of a Truth there be some standing here which shall not taste of death till they see the kingdom of God" Although the account doesn’t state it directly, it appears this was fulfilled about a week later when Peter, James, and John saw a remarkable vision. That vision was described by Matthew, Mark, and Luke. From the context found in Matthew and Mark, we surmise it took place on Mt. Hermon [the name means "Consecrated Place"]. Here is Luke’s description of the vision:

"And it came to pass about eight days after these sayings, he took Peter and John and James and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered and his raiment was white and glistening. And behold there talked with him two men which were Moses and Elias [Elijah], who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory and the two men that stood with him. And it came to pass as they departed from him, Peter said unto Jesus, Master, it is good for us to be here. And let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. While he thus spake, there came a cloud and overshadowed them: and they feared as they entered into the cloud."

"And there came a voice out of the cloud saying, This is my beloved Son: hear him. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen" #Lu 9:28-36

Although the word is not used by Luke, both Matthew and Mark say Jesus was "transfigured" before them. (#Mt 17:2, #Mk 9:2) That’s why this is called the Transfiguration Scene. Matthew says this was a vision (17:9) which it surely was since both Moses and Elijah were dead and would not have been resurrected just for the purposes of this drama. In many respects it was like the Revelation vision John received on the isle of Patmos. It was as real to their minds as though it was actually happening. Like the Revelation vision, it was not a diorama or a frozen moment in time. The three men talked together about the coming death [Greek: exodos] of Jesus. And that was why it was given.

In #Mt 16:22 Peter upbraids Jesus. "Be it far from thee, Lord: this [suffering and death in Jerusalem] shall NOT be unto thee’ " If Peter and the disciples believed a person’s death ended everything, of course they would try to keep Jesus from allowing himself to be killed. What they did not understand is that death is not the end. For new creatures, it’s the beginning. By hearing this discussion about Jesus’ death (and undoubtedly about his subsequent resurrection to follow), and seeing him in "glory," these disciples began to understand the Heavenly Father’s plan for his son, and by extension, for them as well.

That was the primary reason for this experience. There may even be more in this vision of the "kingdom of God" than Peter, James, and John may have realized. Why, for example, were Moses and Elijah present? Ezekiel names Noah, Daniel, and Job as unusually righteous (#Eze 14:14, 20). Why not have these three appear in the vision instead of Moses and Elijah?

It is not that these two fasted for 40 days in the wilderness as had Jesus. It was not that their bodies were never found after their death as also occurred with Jesus. Nor was it that some of the last words in the Jewish Bible coupled Moses and Elijah together (#Mal 4:4, 5). This was a vision of the kingdom in its glory. With the glorified Jesus are two who represent the two phases of that kingdom.

Moses represents the earthly phase, the house of servants. "Moses was faithful in all his house as a servant’ ‘ (#Heb 3:5) Elijah represents the heavenly phase, those who are "caught up into heavenly’ if faithful. (#1Ki 2:11)

While seeing this vision Peter probably recalled the words of #De 18:15, "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken’ " He certainly knew that text for he quoted it in #Ac 3:22 when he preached to the people of Jerusalem and applied those words to Jesus. It was as though Moses had moved through time and personally showed Peter who this Prophet was to whom people were to hearken. If seeing that Moses’ words were fulfilled in Jesus did not happen at the moment Peter saw this vision, the action of the holy spirit on his mind certainly caused that connection to be made at Pentecost.

When their mountaintop experience was over, the three disciples descended back into the valley where they had to confront the world, the flesh, and the devil. Their own sufferings were not over, but now they really knew this was God’s will for His son and for them. They had received a glimpse of the coming kingdom’s glory. And that is exactly the way Peter characterized it many years later:

"For we have not been following cunningly devised tales in making known to you the power and appearance of our Lord Jesus Christ, but were beholders of that greatness. For having received from God the Father honor and glory, a voice of this kind was brought to him by the magnificent glory -"This is my son, the beloved, in whom I delight. " And this voice which was brought from heaven we heard, being with him on the holy mountain. " - #2Pe 1:16-18 [Diaglott]

Jesus was transfigured [Greek: metamorphoo - metamorphose in English] to show the future glory that would be his after his death. This same Greek word is also used to describe the change that must come upon us BEFORE we become actual spirit beings. Notice the words in #Ro 12:2 following the well-known consecration verse. "And be not conformed to this world but be ye transformed [Greek: metamorphoo] by the renewing of your mind We are to be changed from the fashion of this world into the fashion of our Lord Jesus Christ. If we are not changed/transformed/ transfigured, we will not be a part of the body of Christ for we will not be acceptable to God. Paul also used this Greek word in his second letter to the Corinthians:"

"But we all, with open face beholding as in a glass the glory of the Lord, are changed [Greek: metamorphoo] into the same image from glory to glory, even as by the Spirit of the Lord. " - #2Co 3:18

In the earlier verses of this chapter Paul talks about the face of Moses after he returned from communing with God. Moses had to put a veil on his face and so the words "open face" should be understood as "unveiled face. " When the people looked at the face of Moses, they saw the glory or radiance of God shining from it. Moses "mirrored" the glory of God. As we commune with the Lord, the glory we behold should have a transforming influence upon us as we seek to become a copy of that glory. And the world should see that our relationship with God has had an effect upon us; they should see God in our face. Moffatt conveys this with his translation of the Greek. "But we all mirror the glory of the Lord with face unveiled, and so we are being transformed into the same likeness as himself, passing from one glory [the one we behold] to another [becoming a manifestation of that glory]"

Our mountain-top experiences are meant to increase our faith so we can be faithful even in the face of adversity. Peter assures us that if we are faithful, the "transfiguration" that we desire will be a reality:

"Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ"- #2Pe 1:10, 11

- Michael Nekora

Common Days

One of the chief dangers of life is trusting occasions. We think that conspicuous events, striking experiences, exalted moments have most to do with our character and capacity. We are wrong. Common days, monotonous hours, wearisome paths, plain old tools, and everyday clothes tell the real story. Good habits are not made on birthdays, nor Christian character at the new year. The vision may dawn, the dream may waken, the heart may leap with a new inspiration on some mountaintop, but the test, the triumph, is at the foot of the mountain, on the level plain. The workshop of character is everyday life. The uneventful and commonplace hour is where the battle is won or lost. Thank God for a new truth, a beautiful idea, a glowing experience; but remember that unless we bring it down to the ground and teach it to walk with feet, work with hands, and stand the strain of daily life, we have worse than lost it, we have been hurt by it. A new light in our heart makes an occasion; but an occasion is an opportunity, not for building a tabernacle and feeling thankful and looking back to a blessed memory, but for shedding the new light on the old path, and doing old duties with new inspiration. The uncommon life is the child of the common day, lived in an uncommon way.

- Our Most Holy Faith, page 541

The Exodus - Part II

A continuation of "An Introduction to the Exodus. A Picture of the Plan of the Ages," appearing in the previous issue.

THE PASSOVER

The Passover lamb is a picture of our Lord Jesus Christ (#1Co 5:7). The Passover has been the subject of many good studies and summaries (e.g., Studies in the Scriptures, Vol. 6, Study XI, "The Passover of the New Creation"), which will not be repeated here. But we should address the question, Why is the Passover given in connection with the last plague?

Christ’s First Advent could hardly have waited until Armageddon! It would appear, then, that the Passover is shown just before the Exodus begins in order to remind us that it is Christ’s Ransom Sacrifice at His First Advent that leads to the deliverance of all peoples from the world of sin, sickness, and death.

In like manner, "Behold, I come as a thief " in #Re 16:15, given just before the Armageddon plague, is a reminder that Christ’s Second Advent is also necessary to the deliverance of all peoples. (Neither the First or Second Advent is delayed until Armageddon.) It is to be inferred from #Re 15:8 that when the last plague is ended humanity will come to the temple (Christ and his church, #2Co 6:16) to receive the blessings of the Millennial-Age covenant. - #Re 21:24

THE FEAST OF UNLEAVENED BREAD

It seems good to close with a thumbnail sketch of the world’s great hope. Unleavened bread symbolizes pure and uncorrupted spiritual food, as in #1Co 5:6-8. The Passover itself was to be eaten with unleavened bread (#Ex 12:8), as we with the heavenly hope must now partake of Christ’s sacrifice. On the morrow began a seven-day Feast of Unleavened Bread. (#Ex 12:15-20, #Le 23:4-8) The first day and the last day were each to be holy convocations. The first day of the Exodus (from Avaris/Ramses to Succoth, #Ex 12:37) represents the beginning of the deliverance of the Lord’s people from the kingdom of bondage, or the deliverance of ransomed mankind at the beginning of Christ’s Thousand-Year Kingdom on earth. Imagine what rejoicing there will be as people begin to come back from the dead!

A second day brings Israel from Succoth to Etham (near modem Ismailia), just at the edge of the desert (#Ex 13:20), and on the third day they turn 90’ and go along the edge of the desert to near Pihahiroth, to a narrow part of what once connected to the Red Sea. A fourth day is spent crossing the sea and watching Pharaoh (sic!) and his hosts drown. Thereupon they sing a beautiful song of thanksgiving for their deliverance (#Ex 15:1-18), showing the world’s thanksgiving for final deliverance from all enemies at the end of the Millennium. - #1Co 15:25-26

Days five, six, and seven fulfill their original call to go three days journey into the desert to serve Jehovah their God. (#Ex 3:18, #Ex 5:3, #Ex 8:27,#Ex 15:22) Thus the holy convocation on the seventh and final day of the feast depicts the rejoicing of mankind throughout the perfect ages of eternity. -#Re 5:13

ARCHAEOLOGICAL AND HISTORICAL BACKGROUND

A lad of seventeen, Joseph was sold successively to the Midianites, Ishmaelites (nomadic merchant Arabs), and the Egyptians about BC 1851, during the reign of Sesostris III. Towards the end of this reign Joseph was falsely imprisoned. In the second year of the new king, Amenemhet III felt insecure and imprisoned his butler and baker (perhaps on charges of food poisoning), where Joseph interpreted their dreams. In the fourth year of Amenemhet Joseph was exalted to the highest office in the king’s government. After eight years the famine began, and in the ninth year Jacob and all his family moved to Egypt, BC 1830.

Jacob died in the 29th year of Amenemhet 111, and Joseph was given leave to go to Canaan to bury him. Sixteen years later Amenemhet died, after a 45-year reign, and his son took the throne. The dynasty ended eleven years later, BC 1786. Twenty-seven years later Joseph also died. Then a new king arose over Egypt, who knew not Joseph The Hyksos kings were the original builders of the capitol city of Avaris (later renamed Raamses), about BC 1724. (The Hyksos were merchants and craftsmen, who evidently stepped into a power vacuum. They were immigrants of mixed Semitic and Hamitic stock. They introduced horseand-chariot warfare into Egypt.) Moses was born BC 1696 and adopted by Pharoah’s daughter.

When Moses was about 37, Khian ascended to the throne (possibly usurping it from Moses) and became the greatest of the Hyksos kings, even reuniting the country. In Khiarfs 3rd year Moses left the royal court (perhaps dissenting from Khian’s methods and practices) and fled Egypt.

After Khian’s 40-year reign, any successor would have to be ambitious to leave his Mark in history. Israelite slave labor was an integral part of fulfilling this ambition. But in his third year Moses returned to Egypt. (#Ex 4:19) Pharaoh’s ambition ran counter to the LORD’s determination, which brought on the destruction of Egypt (compare #Ex 10:7), and the following year the death of Pharaoh himself. His name is still unknown.

Thirty-nine years later the last of the Hyksos dynasty had been driven from Egypt and were destroyed at Sharuhen, in southern Palestine. "Ye shall see them no more again for ever" (#Ex 14:13), for in the fortieth year the Israelites entered Palestine (Canaan).

Later, an Egyptian queen left the following monument to the Exodus. "I have restored that which was ruins, I have raised up that which was unfinished, Since the Asiatics (Hyksos) were in the midst of Avaris (Raamses) of the Northland, And the barbarians (Israelites) were in the midst of them."

- James Parkinson

Errata

In the article of last issue titled "I Saw God," two typographical errors unfortunately changed the sense of the writer.

Page 6, column 2, second bulleted item, should have read:

* John noted 4 "living creatures" having 6 wings each. Each had only one face, but the appearance of the faces was, again, of a lion, ox, eagle and man.

Page 7, column 1, first 3 lines, should have read:

with human faces. This gives us grounds to believe that the cherubim’s "body" from Ezekiel’s vision was the missing element of resemblance to a lion.

BEAUTIES OF THE TRUTH

Volume 3, Number 2, May 1992

Principles of God’s Law

Seventy Times Seven

The Sundial of Ahaz

The Books of Life

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: .BEAUTIES OF THE TRUTH, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

Principles of God’s Law

The laws of God are not arbitrary. Neither are they each to handle one situation of life, but rather to encompass the underlying principles behind a multitude of ethical situations.

To illustrate this concept, we will examine the underlying code of God’s legal structure, the "Ten Commandments:" found in #Ex 20. Each of these laws, which God etched on "tables of stone," outlines a definite background principle governing a number of actions.

REVERENCE - THE FIRST PRINCIPLE

"Thou shalt have no other Gods before me"-#Ex 20:3 In similar words, both David in #Ps 111:10 and Solomon in #Pr 9:10; #Pr 1:7 outline the same thought. "The fear [reverence] of the Lord is the beginning of wisdom’ " In a negative vein, Paul in #Ro 1:21, condemns the heathen, "because that when they knew God, they glorified him not as God. " They are not criticized for lack of worship, but for not recognizing God’s position "as God. "

It is one thing to recognize God, even as the Creator of the universe, but quite another matter to cede to him the total right to dictate the principles for the sustenance of life. However, it is this authority which forms the basis of moral and theological law.

THE FAITH PRINCIPLE

"Thou shalt not make unto thee any graven image. " - #Ex 20:4

Images, idols and icons are made to respect the gods they venerate; to worship them. Yet Jehovah, the God of Israel, rejected the use of all such devices and actively punished his own people for such use.

The principle here is faith -the ability to accept and fully believe in the invisible. In the incident of the golden calf, we find that Israel felt no such need as long as they could visibly see Moses as their leader. It was only after his protracted absence [and presumed death] at Mt. Sinai that they urged Aaron to make the golden calf.

It is very human to believe only in that which we can directly relate to one of the five senses. For this reason, it has been said "Man has created God in his own image, rather than accept the fact that it was God who created man in His image. " Note the similarity of this with #Ro 1:22-25.

This was endemic to the nations around Israel. Pagan gods were the forces of nature. But the God of Israel was different. He was not a force, but the Creator of all force. He was to be comprehended by his characters perfect blend of wisdom, love, justice and power -more than by His awesomeness.

While His titles "El," "‘Elohim" and "El Shaddai" did stress his mighty power, his special title to Israel, "Jehovah," stressed a personal and covenant relationship based more on character than on might or power.

THE PRINCIPLE OF SINCERITY

"Thou shalt not take the name of the Lord thy God in vain. "-#Ex 20:7

Frequently this commandment is taken as a ban against profane or blasphemous speech. While this is a valid principle, it is not the main thrust of this law.

The nation of Israel were uniquely "the people of God," God spoke of himself as "married" to Israel. (#Jer 3:14) As in marriages today, the wife takes the name of the husband. And with the new name comes the responsibility to assume the character which that name implies. To abdicate this responsibility is to defame that name, or "take it in vain"

If this was true of Israel, how much more of the Church, the Bride of Christ and "Sons of God " To accept the invitation to be part of the Christ [Anointed] class is to accept the challenge to live up to the conditions of its calling, and by our changed life to glorify our "new name" It is the challenge of a full and complete consecration of life and all its powers to God. Any thing less is "to take the name of the Lord our God in vain. "

Taking God’s name in vain is "nominal"-in name only. It is illustrated well by a class spoken of in #Isa 4:1. "And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach"

This does not eliminate the concept that this command forbids profanity, but it redefines the word "profanity. " In #Heb 12:16, Paul uses the word "profane" to describe Esau. Yet a careful study of Esau’s entire life reveals a noble character. [Note especially #Ge 33$; #Ge 36:6-8] He was not a bad man, but neither was he "a man of faith" - a religious man.

The English word "profane" is taken from two Latin roots - "profane" is taken from two Latin roots - "pro" and "fanos" - meaning "out of the temple Anything unrelated to the temple, to religious worship is profane." To claim to live within the Temple of God as his servant, but to actually live without is "profane" - profanity.

And so, the principle of the third commandment is honesty or sincerity. The word "sincerity" further illustrates this point. The English word is derived from the Latin words "sin," without; and "ceros," wax- "without wax. " In ancient market places it was not unusual for the maker of pottery to end up with a defect in his product. To maintain marketability of the product, he would cover up the defect with wax. Only a genuine article, without defect, was "sincere;" or without wax.

The Greeks had another word for the concept of sincerity, but drawn from the other side of the same marketplace illustration. Their word was "helionkronis;" meaning "judged by the sun. " The buyer in the market could determine the presence of the covering wax most easily by holding the pottery to the sun, for it would reveal any wax-covered defects.

Our consecrations must be honest and sincere. They must be exposed to the full sunlight of the gospel to test their genuineness. Only those who live such lives will exemplify the principle of "not taking the name of the Lord thy God in vain"

THE PRINCIPLE OF SELFLESSNESS

"Remember the Sabbath day, to keep it holy. " -#Ex 20:8

Perhaps no commandment was more abused by Israel than this one. The letter of the law became the great debate. The definition of what work, if any, was permissible on the Sabbath became a fetish. Witness the discussion between Jesus and the Pharisees concerning the shucking of grain by the disciples as they passed through the fields on Sabbath, and Jesus’ answer, "The Sabbath was made for man, and not man for the Sabbath. " (#Mk 2:27)

The Bible says that God "rested" on the Sabbath. On the other hand, Jesus said, "My Father worketh hitherto, and I work." (#Joh 5:17) And God’s Sabbath work included creative work, for He created the New Creation on the Sabbath. Is God inconsistent with his own laws? Impossible, for God "cannot deny himself." (#2Ti 2:13)

The harmony to this problem is in a discussion Jesus had with the Pharisees in which he asked them, "What farmer, having an ox fall into the ditch on the Sabbath, will not pull him out?" God’s ox, mankind, fell into the ditch of sin and death early on God’s Sabbath of rest, and God has spent the entire day removing him -the New Creation being but a device he creates for this project.

By such discussions the Jews were showing their real ignorance of the purpose and function of the Sabbath commandment. Similarly today, Christian groups that hold to the literal Sabbath requirements make the same error of emphasis. But, since the abstinence of work is so specifically mentioned in the Sabbath commandment, what is the central point of this law, if it is not the refraining from work?

We have a specific statement of the principle of this commandment in #Isa 58:13, 14. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it. "

"Not doing thine own ways. " This is the point of Sabbath observance - to leave aside our preferences, our ways of doing things, and accept God’s ways and methods.

DIVISION OF THE TEN COMMANDMENTS

The Ten Commandments may be divided into two sections-the first four covering the relationship between God and man, and the last six the relationships between man and man. The principles of the first four concern the authority of the commandments, and the next six cover guidelines for dealing with each other. The first five of the latter group involve different facets of one basic principle-RESPECT. The final commandment, dealing with thoughts instead of actions, reveals a different principle.

RESPECT FOR AGE

"Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. " #Ex 20:12

In #Eph 6:2, 3 the Apostle Paul calls this "the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth. "

This is fitting since this is the first of the laws dealing with human relationships. The primary responsibility for passing the laws of God from generation to generation lies with the parents. However, for this to be effective, it is essential that the child have respect for his parents.

But the principle of this command goes beyond parents to older, more experienced ones in general. #Le 19:32 reads. "Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God. I am the Lord. "

Another restatement of this principle is found in #La 3:27. "It is good for a man that he bear the yoke in his youth. "

An excellent example of one who applied the principle of this commandment was the young man Elihu, in the book of Job. We read his words in #Job 32:6-14:

"And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old: wherefore I was afraid, and durst not show you mine opinion. I said, Days should speak, and multitude of years should teach wisdom. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Great men are not always wise: neither do the aged [al-ways] understand judgment. Therefore I said, Hearken to me. I also will show mine opinion."

"Behold I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. Yea, I attended unto you, and behold, there was none of you that convinced Job, or that answered his words: Lest ye should say, we have found out wisdom: God thrusteth him down, not man. Now he hath not directed his words against me: neither will I answer him with your speeches. "

This passage not only illustrates the principle involved, but its limitations, the correct method of handling them, and the reason for them.

Though Elihu was very deferential to the seniority of the three comforters, he nevertheless ended up with a contrary opinion. To "honor" ones elders, does not necessarily mean to agree with them; nor even that that disagreement may not be vocalized. However, he was careful to see that he did not utter his disagreement until he had listened -"waited for your words"-and also analyzed them-"I gave ear to your reasons" - and analyzed their effect - "there was none of you that convinced Job, or that answered his words’ "

In this case, Elihu spotted the two main reasons why the comforters did not have the answers to Job’s predicament. The first was pride. "Lest ye should say, we have found out wisdom:" and the second was personal hurt, "Now he [job] hath not directed his words against me. " As a result, Elihu was resolved not to answer Job "with your speeches."

The principle of "honoring" is not synonymous with "obedience," but with "respect" for the opinions of the older generation. Due to higher education or new information, the young may feel better qualified to provide answers for the questions of changing times. But the subject of these commands is not technological advancements nor situa- tional ethics. It is comprehension of the laws of God -and these are ancient, not modern.

RESPECT FOR INDIVIDUALITY

"Thou shalt not kill. "-#Ex 20:13

Jesus himself elaborates on the scope of this commandment in the Sermon on the Mount in #Mt 5:21, 22:

"Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, [vain fellow] shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire"

Causeless anger, the accusation of vain or empty reasoning or the foolishness of unbelief are all incorporated as part of the principle embodied in this commandment.

The acceptance of individuality, especially with diversity of opinions, is difficult for us as humans. This is often due more to insecurity in our beliefs than to a fully convicted, well-grounded viewpoint. The inability to convince another can lead to the frustration of anger.

Yet diversity, particularly within the body of Christ, forms the basis for two New Testament illustrations of that body, the Temple and the human body. When Paul describes the Church as "the temple of God" (#1Co 3:16) he is referring back to the Temple of Solomon, where each stone was so perfectly and individually quarried that they fit together without the sound of a hammer. (#1Ki 6:7)

Even more specific is Paul’s illustration of the body in #1Co 12:14-27:

"For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye-, I am not of the body, is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members, every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it: or one member be honored, all members rejoice with it. Now ye are the body of Christ, and members in particular"

Respect for individuality is the foundation principle of all inter- human relationships.

RESPECT FOR CONTRACTS

"Thou shalt not commit adultery. "-#Ex 20:14 Once again we have Jesus’ own commentary concerning the deeper meaning of this commandment. It is found in #Mt 5:27, 28. "Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, That whosoever looketh upon a woman to lust after her hath committed adultery already with her in his heart"

By this statement, Jesus broadened the impact of this law from the realm of action to that of thought.

The obvious function of this seventh commandment was to establish the relationships between males and females. It was a later statement of the principle given to Adam and Eve in the Garden of Eden. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh ‘ " (#Ge 2:24)

However, beyond these statements the Old Testament record becomes more cloudy, for other types of sexual liaisons were permitted, and sometimes even blessed by God. Examples include bigamy (as in God’s blessing of the children of Bathsheba), concubines (as Keturah, #1Ch 1:32), surrogates (as with Hagar, and the handmaidens of Leah and Rachel), and the Levirate law whereby God required the nearest of kin to raise up seed to his brother’s widow, if she had been childless. (#De 25:5-10)

On the other hand, such sexual unions as adultery, fornication and incest were punishable by death. Since it is axiomatic that God "changes not:" though his expectations for different classes may vary, the student must look for the similarities between those actions which God permitted under his moral code and those he found punishable.

The common thread appears to be contractual arrangements. All of the relationships between man and woman which were permitted were bound by contract, assuring a life-long commitment. Concubines were considered the husband’s property, but protected for life; handmaids or surrogates were the same, except they were the possession of the wife; and, of course, bigamous marriages carried the same contractual arrangements as did the first marriages. On the other hand, the forbidden liaisons of adultery and fornication involved no commitments.

Thus, the principle of this commandment, while intended to ensure the sanctity of the marriage relationship between husband and wife, is broad enough to cover respect for all contractual relationships (#2Co 6:14-16) and the need in inter-personal relationships for commitment.

RESPECT FOR PROPERTY

"Thou shalt not steal. "-#Ex 20:15

The recognition of private possessions is here considered an inherent right. Thus, the principle of this command seems very simple to comprehend, and so it is.

Yet, even here there is a broader dimension, when we begin to define the word "property. " We often limit this commandment to material goods. However, man has other possessions that are every bit as important to him.

Who has not heard the saying, "He who steals my wallet takes that which costs me little; but he who steals my good name takes that which costs me all and benefits him little’ " The use of innuendo, slander or unsupported accusation against another is certainly included within the principle of this eighth commandment.

Another very personal possession is time. To impose uninvited on the time of another is also theft. The same is true of the right of privacy, or any of the other rights of man.

Therefore, the principle of "Thou shalt not steal" covers a broad spectrum of possessions, not only material objects, but personal rights and reputation as well.

RESPECT FOR TRUTH

"Thou shalt not bear false witness against thy neighbor. " -#Ex 20:16

The determination of what constitutes a "false" witness has stymied the mind of man for centuries, and filled the world with massive court systems and numberless lawyers. Even under the Mosaic code, it was necessary for 70 Judges to be appointed to adjudicate disputes.

The science of jurisprudence has developed a large body of evidential procedures to assist in the search for Truth between two opposing viewpoints, but these may represent human, rather than spiritual, reasoning.

Several scriptural principles speak directly to the issue. The first of these is a search for Truth by:

(1) an honest discussion between the opposing parties; (2) if not successful, a further discussion in the presence of at least one unbiased witness; and (3) a hearing, if necessary, before a larger body such as an ecclesia. This is the counsel of Jesus found in #Mt 18:15-17:

"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. " [Compare the three steps of #Mt 5:22.]

Three more principles are illustrated in the hearing of Paul’s case by the Roman judge Festus, after Paul was accused by Jewish priests from Jerusalem. (1) A precise and accurate statement of the charges being leveled is required. "For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him" (#Ac 25:27). (2) Hearsay evidence is not admissible. (3) The accused has a right to cross-examine his accusers. "It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him. " (#Ac 25:16)

Humans are inclined to use the process of dispute to prove the worth of an argument. The principle of the Ten Commandments is a sincere and unbiased respect for Truth and an honest search for it.

THE PRINCIPLE OF CONTENTMENT

"Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor’s"-#Ex 20:17

This final commandment is unique from the others in that it deals with thoughts and intents rather than actions. Covetousness may not be expressed by the action of theft, but it is the thought basis for theft.

The specifics of this command also make it a fitting summary law for the four preceding statutes that define the relationships between human beings. (1) "Thy neighbor’s house. " Considering how such actions led to murder in the instance of Ahab and Jezebel’s acquisition of the vineyard of Naboth (#1Ki 21$), it details the command "Thou shalt not kill. " (2) "Thy neighbor’s wife. " An obvious reference to "Thou shalt not commit adultery. " (3) "Nor his manservant, nor his maidservant, nor his ox, nor his ass. " As personal possessions, a summary of "Thou shalt not steal. "

(4) "Nor anything that is thy neighbor’s. " This would include his reputation and good name, and the security of not being a "false witness:" respecting Truth for personal victory in a dispute.

In #Lu 10:27, citing a combination of #De 6:5 and #Le 19:18, Jesus summarized the two parts of the obligation to the Law in these words. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. "

It was on the question "Who is my neighbor?" that Jesus was challenged by a lawyer. Jesus’ answer was graphically given in the Parable of the Good Samaritan, in which he demonstrated that neighborliness is not a description of geographical nearness, but of the spirit of aid and assistance, even from such distant strangers as the despised Samaritans.

The grand principle, then, with which God closes the "tables of the law," is that of being content with such things as one has, for the opposite trait, covetousness, will lead eventually to the breaking of all the other commandments.

SUMMARY

We have seen that the first four commands, relating to God, deal largely with the authority of the law itself. First, we must reverence God as both God and the right to be Lawgiver. Second, we must recognize that he wants us to deal with him by faith and belief, and not replace him with human or other instrumentalities. Third, our acceptance of his arrangements must be sincere and genuine, not only in name. Fourth, we must replace our ways and thoughts with his, not only on the Sabbath, but always, as illustrated by the unique arrangements for that special day.

In the next five we see the principle of respect governing five specific areas of life -respect for age; for individuality; for contractual relationships, especially for the sanctity of the marriage relationship between husband and wife; respect for personal property; and respect for truthfulness.

Finally, the tenth commandment governs the thought process behind the preceding four -contentment.

THE MYSTERIOUS FIFTH

In conclusion, we want to notice one final point concerning the fifth commandment, and its placement at the mid- point of the series. To the human mind it is logical to divide Ten Commandments into two equal parts of five, yet evidently the traditional division of four God- oriented and six man-oriented is the correct one.

But, this middle command serves a dual function. While defining God’s laws for a specific group -parents and one’s seniors -it also connects with the preceding four by showing the channel of communication for the law being passed on from generation to generation. It was the parents’ responsibility to raise their young as "children of the law," and this was to be accompanied by the children respecting the wisdom of the parents. (Note #Ex 10:1, 2; #Pr 22:6)

Therefore, the fifth commandment is most fittingly placed, for it forms the transition between the two sections.

- Carl Hagensick

Seventy Times Seven

It is commonly accepted that #Mt 18:21-22 is Peter’s question about a reasonable limit of mercy. "How oft shall my brother sin against me, and I forgive him? till seven times?" Jesus’ answer is essentially interpreted that forgiveness should be granted as often as it is sought with any manifestation whatsoever of sincerity. R3801. The lesson is that we are not to limit our forgiveness to any fixed number of times.

However, Jesus used an interesting formula that produces a fixed number. "I say not unto thee, Until seven times: but, Until seventy times seven’ " It is also the only place Jesus mentions multiplying two numbers. The product is 490.

The only other place in Scripture where this formula is found is in #Da 9:24. It is there stated as 70 weeks. A week being 7 days, the formula is also 70 x 7 = 490. Daniel says this period was determined to "finish the transgression, and to make an end of sins."

Forgiveness was also the very subject of Peter’s inquiry and Jesus’ answer. Furthermore, Daniel’s prophecy was to reach unto "Messiah the Prince’ " Here in Matthew we have Jesus addressing the subject of forgiveness during the last week of Daniel’s prophecy. Could it be that Jesus was alluding to Daniel’s prophecy in this single sentence answer to Peter in #Mt 18:22? Is Jesus suggesting that God has arranged to deal with Israel by the same rule he advocates for individual mercy?

The desire for mercy and favor were the basis of the 70 week prophecy, #Da 9:18-19. Since the "going forth of the commandment to restore and to build Jerusalem" (#Da 9:25), God was forbearing with a wayward people for a period of 490 years. Jesus was "cut off" in the midst of the last week (7 years), in 33 C E Yet exclusive Gospel favor continued with the natural Jewish house for the last 3 1/2 years until 36 C E , to fulfill the full extent of the period of mercy of 490 years.

Then the Gospel was extended to the Gentiles. The first convert was Cornelius. God turned to the Gentiles to take out a people for his name. We here apply the beginning of Paul’s lesson of breaking off Jewish olive branches and the first grafting in of wild Gentile branches.

However, this did not spell the complete end of favor to the natural house. Now that the 70 x 7 extent of special mercy was about to be reached, and a change in their exclusive relation to God was about to occur, those careful to note the spirit of Jesus’ words could take hope. God does not limit his mercy to 490 times. Israel will yet be grafted back into their own olive tree (covenant favor). The Apostle Paul develops this theme in #Ro 11$, "God hath not cast away his people which he foreknew" and "the receiving of them" will be "life from the dead."

So the seventieth week of 70 x 7 reached unto the Messiah who provided the ransom price, which will in due time be effective toward the natural house and all mankind. This will provide forgiveness for all who seek it with any manifestation whatsoever of sincerity, for "whosoever will, let him take the water of life freely." #Re 22:17

- Jerry Leslie

The Sundial of Ahaz

"Behold, I will bring again the shadow of the degrees, which is gone down in the sundial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down."-#Isa 38:8

This is another of those Old Testament incidents which seem to set at defiance the known laws of Nature and hence receive more than the usual meed of criticism from sceptics and "modern" Bible scholars. In reaction to this, many studious Christians of the traditional school have sought to explain the account along lines of scientific explanations of the miracle, always on the basis of the Authorized Version translation.

It was in the fourteenth year of King Hezekiah’s reign that the apparently fatal illness gripped him, and the word of the prophet Isaiah came to him. "Set thine house in order: for thou shalt die, and not live" (#Isa 38:1) And Hezekiah prayed to the Lord, for he was a devout man, and he had worked hard for the good of his people of Judah, and his work was not yet finished. There was more in Hezekiah’s grief than appears on the surface, too, for as yet he had no son to continue the promised line. It seemed as though God intended to abandon His own purpose and the glory of Israel never come at all. So Hezekiah prayed that he might live.

His prayer was answered. He heard that fifteen years were to be added to his life. Isaiah was commissioned to give him a sign that the Lord would both heal his sickness and deliver the city from the army of Sennacherib, which was at the time threatening Judah, for this was before the celebrated destruction of Sennacherib’s army outside Jerusalem. (#Isa 38:6-7, #Isa 36:1, #Isa 37:36)

According to the parallel account in #2Ki 20:8-11, Hezekiah was given the choice of two signs. Either the shadow of the "sundial of Ahaz" was to go down ten degrees, or it was to return back ten degrees. Hezekiah chose the latter. It was a light thing, said he, for it to go down ten degrees; it did that every day anyway; "nay, but let the shadow return backward ten degrees."

And the shadow went back!

This sounds like a most amazing happening. It would seem to the ordinary man that the only way in which the shadow on a sundial could return would be for the sun to reverse its course and appear to traverse the sky from west to east, which, since it is the earth that moves, and not the sun, would imply that the earth had changed its direction of rotation and was turning backwards. On this basis the commentators of the nineteenth century endeavored to demonstrate that such a thing did actually happen in the days of Hezekiah. A distinguished astronomer, E. W Maunder, in the early years of this century, produced elaborate calculations to support this view.

Before discussing the nature of the miracle, however, let us examine the story itself, and particularly the language used, and let us try to reconstruct for ourselves the scene of which Hezekiah’s sick-bed formed the center-piece on that memorable day.

Hezekiah lay sick in his palace. There is still much that is not known about the Jerusalem of his day, but the position of the palace of the Kings of Judah is definitely established. It lay a little to the south of the Temple, facing the Mount of Olives, which rises from the opposite side of the deep valley of the Kedron. From where Hezekiah reclined he could see the Mount directly before him and the Temple towards his left. Somewhere nearby, near enough for him to witness the "sign," was the "sundial of Ahaz"

Nowhere else in the Bible is there any mention of an instrument for measuring time. Until the days of Daniel, over a century later, there are no indications that the children of Israel divided the day into hours. One is justified there- fore in looking a little more carefully at this expression, "the sundial of Ahaz."

Ahaz, the father of Hezekiah, was a great admirer of foreign innovations, as is evidenced by the account in #2Ki 16, and he might very well have acquired a sundial for his palace grounds were such things in existence in his day. The earliest known sundials are of Greek manufacture and date back only so far as the sixth century B C , two hundred years later than the time of Ahaz. The Roman engineer Marcus Vitruvius, the author of a celebrated work on architecture and mechanical inventions, written in the time of Augustus Caesar, a few years before Jesus was born, says that the sundial was invented by Berosus, the Chaldean priest (Arch. 9.-9); and Berosus lived only about 250 B C Herodotus, the Greek historian (440 B C ), states that the sundial was invented by the Babylonians (Hist. 2:109), whilst in Homer’s "Odyssey"(900 B C ) there is an obscure reference to a means of observing the revolutions of the sun in use in Syria (Odyssey 15:402). It is just possible therefore that Ahaz could have possessed a sundial.

It is when the word "sundial" is examined that a totally different complexion is put upon the account. The Hebrew is maalah, which denotes an ascent by means of steps or stages, and is used for "steps" or "stairs" in the Old Testament. The steps of the altar in #Ex 20:26, and of Solomon’s throne in #1Ki 10:19-20, and the stairs of #2Ki 9:13 and #Eze 40:6 are "maalah. "So, likewise, are the majestic words in #Am 9:6. "It is he that buildeth his stories in the heavens" where "stories" refer to the stages or terraces of the Babylonian ziggurats or temple towers, reared up into the heavens. And this word "maalah" is also translated degrees in the accounts of the miracle. The AV translators are guilty of an inconsistency here, for both "degrees" and "sundial" are from the same Hebrew word. Rotherham translates #2Ki 20:11, "And he caused the shadow on the steps, by which it had gone down the steps of Ahaz, to go back ten steps," and #Isa 28:8, "Behold me; causing the shadow on the steps, which hath come down on the steps of Ahaz with the sun, to return backwards ten steps."

The "sun-dial" of Ahaz, therefore, was in reality the "steps" or stairs of Ahaz. What stairs were these?

Nehemiah (#Ne 3:15 and #Ne 12:37) speaks of "stairs that go down from the city of David " Jerusalem was built on several hills with two deep valleys-those of the Kedron, and GayHinnom (Gehenna), intersecting them, and there were various flights of stone steps built up the sides of these valleys.

It is known that one such staircase descended the slope from the King’s Palace eastward down to the Horse Gate in the city wall (#Ne 3:28; #2Ch 23:15; #Jer 31:40) and another ascended from the Horse Gate up to the south side of the Temple. By means of these two stairways the King possessed what amounted to a private way to the Temple, and there is one rather obscure passage in #2Ki 16:18 which indicates that Ahaz made some alteration to one of these stairways. It seems then that the stairs leading down from the Palace to the Horse Gate are those to which reference is made in Isaiah.

Now these steps, running roughly eastward down the slope, with the lofty buildings of the Palace at the top between them and the afternoon sun, were shrouded in shadow every afternoon. As soon as the sun had passed the zenith at midday, the shadow of the Palace roof would fall upon the topmost step, and thereafter as the sun sank towards the west, so the shadow would grow longer and creep down the stairs to the end. That is the shadow that had gone down ten of the steps("degrees" in the AV) at the time of the sign. It must have been about the middle of the afternoon. Hezekiah had lain there many afternoons watching the shadow of his father’s house creep down those stairs until at length, as it reached the Horse Gate at the bottom, the sun sank below the horizon behind his palace, the daylight rapidly faded and the short Palestinian twilight gave way to black night. So is the fate of my father’s house, he must have thought bitterly; I am to die childless; there will be none of my line to reign after me on the throne of the Lord of Judah; all the promises made to the fathers will fail; there can never be a son of David to become David’s Lord. God hath forgotten to be gracious.

And then he saw the sign! Josephus makes it plain in his account of the circumstances (Ant. 10:2:1) that the shadow had gone down ten steps of the staircase and then returned. What had happened? What was it in this inexplicable phenomenon that convinced Hezekiah that God was with him and would heal him?

It is not necessary to suppose that God interfered so much with the normal course of Nature as to halt and reverse the onward progression of the sun through the sky. Less spectacular and unlikely causes would have produced the effect. Under certain climatic conditions clouds of minute ice crystals can form at a great height in the upper reaches of the air; the apparent result as seen from the earth is the appearance of a band of light passing through the sun, and two additional suns, one on either side of the true sun. This effect, which is known as parhelia, or "mock sun:’ is due to the refraction of the sun’s light as it passes through the prismatic ice crystals on its way to the earth. If now a cloud, at a much lower altitude, should obscure real sun and the western "mock sun" over a certain district, the only light reaching that district is from the eastern "mock sun;’ and the effect is as if the sun had receded eastwards by a certain fixed amount (always equal to one and a half hours of our time). Two occasions when this actually happened are on record; one was on 27th March, 1703, at Metz, in France, when the shadow on the sundial of the Prior of Metz was displaced by one and a half hours. The other occasion was on the 28th March, 1848, over parts of Hampshire when the same effect was observed.

Now this is a perfectly logical scientific explanation and the miracle could very well have been due to this cause, except for one consideration. Hezekiah had been at great pains to put down Baal worship, the constant curse of Israel, and to restore the worship of Jehovah. The sun was the visible symbol of Baal. Such a phenomenon as is described above would be probably interpreted by those who witnessed it as a manifestation of the power and interest of Baal. The credit for the sign, and consequently for the cure of Hezekiah’s sickness, would have been given, not to the God of Israel, but to Baal. Much of Hezekiah’s own good work would have been undone. For this reason it is unlikely that God would use the sun as an instrument for effecting the "sign."

Is there then another possible means by which the miracle could have been performed, more in keeping with the majesty and power of God and more indisputably attributable to Him? The fact that as Hezekiah looked down his staircase the Temple of the Lord was in full view upon his left, at the summit of Mount Moriah, suggests that there is.

The shadow of the palace lay ten steps down the staircase. Only the return of the sunlight could remove it - or a light brighter than sunlight! Every Israelite knew that there was such a light; the holy "Shekinah" that supernatural light that shone from between the cherubim in the Most Holy, that had been the guide of Israel in the wilderness in those long ago exodus days, a "fire by night," one that had been seen on rare occasions when God had cause to manifest His majesty and power in visible form. That fierce light, brighter than the sun at noonday, had flashed out from the Tabernacle to slay Nadab and Abihu when they offered "strange fire" before the Lord (#Le 10:2); it had flooded the camp at the time of Korah’s rebellion (#Nu 16:42-45); it had filled Solomon’s Temple at its dedication. Isaiah saw it once in vision when he received his commission of service. (#Isa 6:1) Is it possible that as Hezekiah gazed still upon the staircase, waiting for the sign that the Lord had promised him, the wondrous glory of the Shekina did indeed blaze out from that sanctuary on the hill, blotting out the brightness of the sun itself, lighting all Jerusalem with its radiance? The shadow on the steps would have vanished in an instant, and the whole scene, the Palace Gardens, the stairs themselves, the city wall and the Horse Gate far below, the Mount of Olives on the opposite side of the valley, stand out in sharp relief vividly delineated in that blinding white light. If this is indeed what happened on that memorable day, what possible doubt could remain in Hezekiah’s mind? More convincing by far than any natural celestial phenomenon, this message from the sanctuary was as the appearance of God Himself.

All Jerusalem must have seen it. All Jerusalem must have interpreted it aright. The Shekinah came forth only for destruction or blessing. Hezekiah was a good king, a God fearing man. It could only mean that he would recover, that he would live to play his part in the fulfillment of Divine promise, that there would yet be a son to sit upon the throne of the Lord after him, that the destiny of Israel would yet be achieved. The news would travel quickly, and before long all Judea would know what had happened, and that the king’s life had been prolonged for fifteen years.

So the wonderful story concludes with Hezekiah going up to the Temple to sing his songs of praise to the stringed instruments, all the days of his life, for his deliverance and for the marvelous happenings. (#Isa 38:20) Fifteen songs did he compose and named them "songs of the steps." They appear today in the Book of Psalms #Ps 120$-134$, and they are headed "songs of degrees" by the AV translators. (The ascription of some of them to David is incorrect.) For ever afterwards they were used in the Temple ceremonies, and today we use them still, a memorial of that day when the Lord turned back the shadow that was over the house of Israel, and His glory was seen in Jerusalem.

- Albert Hudson, England

The Books of Life

The NIV version of the Bible has many passages that are worded differently from the KJ, and usually they are easier to understand. But since the translators did not understand the Plan of God as we see it, it is not surprising that some of these changes bring out a thought that is not in harmony with that Plan. We call attention to #Re 20:12, in the NIV, which reads:

"And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books."

Notice that although this rendering is ambiguous, it does give the clear impression, in the last sentence, that the people of the world will be judged by the record of their deeds in the books. (What books?) So, even though earlier in this verse, "books" are distinguished from "the book of life," the reader gets the idea that the book of life is a recording of the acts of each individual. This is radically different from other translations, and the interpretation given by Bro. Russell, which is that "books" in this verse refer to the books of the Bible, and the "book of life" is merely a listing of the names of those worthy of life -this one the names of those worthy of life on earth, and the one mentioned in #Re 3:5, and elsewhere, the names of those worthy of life on the spiritual plane.

The people will be judged by their works, and the judging will be based on the laws given in the books of the Bible. This thought is supported by the KJ, RSV, NW, Roth., Diag., Philips, Weymouth and Luther translations. Luther states: "The Scriptures in the books" But Weymouth has it: "The record in the books," which is rather ambiguous.

Now let us apply the idea suggested in the NIV version (that the "book of life" is a recording of every deed of each person) to the restitution work, and see how it compares with the Plan.

Remember that "recorded in a book" is symbolic, and means that the record is public and will be used as a basis of judging. The people of the world, in coming up the highway of holiness during the Mediatorial reign, will make many mistakes. If they come up to perfection, and then pass the Little Season test, will their many mistakes be held against them, as this NIV Scripture suggests? Note what #Eze 18:21, 22, states:

"But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live" (Also, #Eze 18:27, and #Eze 33:15, 16.)

So, we see that the mistakes they made during the Mediatorial reign will not be held against them. If they were, no one would be counted worthy of life. As stated in R5234p3."The future judgment of the world will take note of the condition of men’s hearts at the time, rather than take note of their wrong condition of the previous time"

How does the idea suggested in this NIV version harmonize with the call of the Church? We know that we all make many mistakes and often come short of perfection. Are these mistakes held against us, as this Scripture suggests? No, the merit of Christ covers us, as a robe, and these mistakes are not counted against us as long as our heart attitude is right. If every act of our life were recorded and held against us, none of us would attain to life.

The Plan which God has arranged for calling out the Church in this Gospel Age, and for bringing the willing of mankind up to perfection in the Millennial Age, does not harmonize with the idea of having every act of each individual recorded during the training period. Rather it is a matter of what kind of character they are at the end of the training period that will determine their worthiness of life. (See #Ex 32:32, 33; #Ps 69:28; #Da 12:1; #Php 4:3; #Re 3:5; #Re 13:8; #Re 17:8; #Re 20:12, 15; #Re 21:27; and Comments).

- Marion Schrock

BEAUTIES OF THE TRUTH

Volume 3, Number 3, August 1992

Wasted Years

Holiest

From A Reader

A Little Horn

The Table of Nations

Wasted Years

An ancient story with a modern application

"And the ill-favoured and lean-fleshed king did eat up the seven well- favored and fat king ... and the thin ears swallowed up the seven rank and full ears." - #Ge 41:4-7

Away back there, when the world was young, a mighty Pharaoh of Egypt had a dream, so much out of the ordinary that his wise men and magicians were quite unable to interpret it. The spirit of disappointment was settling upon the royal Court when one of Pharaohs responsible servants bethought himself of a similar experience that had come to him some while before. He had been in prison with another offending servant when to both of them came startling dreams. With them in the prison was another young man, a Hebrew, and this young Hebrew offered an interpretation of these dreams which came true. The forgetful courtier called all this to mind now as the royal attendants became more and more perturbed, and at last told it to Pharaoh. The young Hebrew was sent for and appeared in the presence of the royal dreamer.

Pharaoh told Joseph the outstanding particulars of his night-visions, for he had dreamed twice, and there seemed the same purport behind both dreams. First of all, seven fat kine had come up out of Egypt’s famous river, followed by seven lean kine which ate up the fat ones, but were not improved in appearance thereby. Falling asleep again, the King saw seven fat, well-laden ears of corn come up on one stalk, and then seven thin ears, blasted by the east wind, spring up after them and devour them. The understanding of the dream came quick and clear to Joseph, for the Lord God was with him, and in all this working out His Providences. From Joseph’s lips Pharaoh heard an outline of things which were to follow hard on the heels of the dream. Seven plentiful years of harvest, followed by seven lean years of famine which would consume all the abundance of the prosperous years! Let Pharaoh prepare during the years of plenty for the years of hardship to follow. Such was the interpretation of the dreams, and such the advice the clear visioned young Hebrew gave his royal auditor. Even here in a strange land, caged within the walls of a prison, the God of his fathers was with him, and was opening for him, not only the prison doors, but the door to a great opportunity.

There are many lessons which could be drawn from this short piece of Bible history, did time and space permit, but for the time being we wish to ponder a little on the fat and lean kine, and the good and parched corn. This dream of the Egyptian monarch may contain a parable for us today and perhaps warning also.

By the goodness of God, those who have known the way of the Lord for a considerable time, perhaps had the advantage of having come to him in youth or early manhood or womanhood, and into whose hearts has come the "joy of the Lord which is your strength," can testify to the fact that they thus experienced a time of vigorous growth and active extension of knowledge and understanding of the way of the Lord, which has persisted through the years. Even though the call may have been heard, and answered, much later in life, it still remains true that the commencement of the way was marked by this entry into a broadened field of understanding of what life can hold. And if, added to this, the believer was guided into a full appreciation of the inherent goodness of God and his fixed intention to save all of mankind who can possibly be saved, and to intervene by his great power in earth’s affairs when men seem destined to ruin the world and themselves irretrievably, then he had double cause for thanksgiving. Many there have been who have thus had come into their lives a veritable abundance of spiritual things -things new and old, from the treasury of the Master. To understand that Jesus gave himself a Ransom for All, to be testified in due time, and thereafter opened a High Calling for all who would follow him, through death to immortal life, was sufficient to fill their hearts and minds with joy and gladness, and their hands with willing service. A new song was put into their mouths, and a new fervent and deep love was born in their hearts, for our God and Father and our Lord Jesus Christ. There was a freshness, a thrill, a beauty about it all, as the sweet story of his love flooded their souls, and awakened every tuneful chord within them to sing his praise. The fervent expectation of the coming Kingdom of Christ when all that are in their graves shall come forth to the final stage of their Day of Grace and find the opportunity of eternal life open before them, dispelled as in a moment the old nightmare of a stern and vengeful God. And those today who share this knowledge of God and faith in his redemptive Plan are counted in with such, for we who now serve Christ have at some past time made our own start in the Christian way and have shared in these early joys. And out of the acceptance of all this came the desire to cooperate with, and serve, such a loving God and Father.

It was then we gave him our hearts in full consecration - our very selves - that his will might be done in us, and we stepped out, in faith, into the Way that leadeth unto Life. We accepted the assurance of his Word that our consecration was verily a burial "into his death," a "being planted together with him" really and truly a "suffering with him." There came a new power into our lives, the power that wrought his resurrection and exaltation, to help us to wage successful warfare upon the meannesses and pettinesses of our little lives, to transform and change them into miniatures of his great life and to bring all our thoughts into captivity to the Spirit of Christ within us, to garrison and to keep our hearts in peace and quietness before the Lord. They were the years of the fat kine, and the good ears! -the years of abundance and plenty, the years when we had to extend our barns and storehouses to enable us to hold all that the Lord our God was giving us, the years of busy husbandry, when the services of hand and heart yielded great harvests as the "wheaten" grains were gathered.

But where are we today? Has the scorching east wind blown upon us and caused the later years to consume all the benefits and fullness of the earlier years? Is the Truth of those days no longer to us the Truth of today? Have the joys and delights of the New Song vanished from our hearts and lips? And have we grown old and lean and withered, as the lean years have eaten up our store of love and grace and ready response to God? Is our love cold?- have the lean years eaten that up too? And the readiness to serve the Lord and the brethren-have the lean years quenched this too? Happy indeed are we, if the lean years have not touched us, nor the east wind scorched our souls-yea rather, let us say, happy are we if the good and the plenteous years have not ceased, and we are still enjoying the great abundance, and our years are still of the fat kine and the good ears! They need not be years of leanness, for the same Lord is still our provider and source of supply. How sad it will be, for all the benefits of the seven years of great abundance to be wasted and swallowed up in these other years of famine and poverty and wretchedness! Wasted years! After years of such abundance! Now to be shriveled, and parched and wasted - no joy- no service - no fellowship - nothing to show out of all we have received -oh, the tragedy of it all, to have received the grace of the Lord "in vain," to have had the transforming influence of those days, but to no purpose!

May God keep our hearts humbly before him so that our "years of plenty" shall reach right on unto the years of immortal fullness.

- Albert Hudson, England

Holiest - #Heb 10:19-20

An answer to two questions

1. In Verse 19, Is the term "Holiest" reference to the Holy or Most Holy? (Translators seem to differ)

The answer seems consistent whether answered by an examination of CTR’s writings or by an examination of the Apostle’s usage of the Greek word forms. In this verse "Holiest" (meaning Most Holy) appears to be the best translation even though translators have struggled with it and arrived at varying conclusions.

CTR’s comments are summarized as follows as to the meaning of this verse. R789 = having access to the Father R1230 = sonship R1299 = access to the Father (not by CTR)

R1581 = access by prayer through merit of Jesus

R1988 = rending of temple veil teaches that a way into Most Holy had been opened

R2024 = access to the Father by prayer

R2252 = prayer access to the Father

R5380 = prayer access to the Father

R5407 = the opportunity for participation in the high calling

F681 = access by prayer

An examination of the Greek yields a somewhat puzzling but not necessarily inconsistent usage pattern. All of the forms of Hagios used in #Heb 8$, 9$, 10$, 13$, are plural with the exception of #Heb 9:1. (Note that the word is sometimes translated "sanctuary.") Not all are the same form of the plural, however. Following is a listing by form as used throughout these chapters:

(1) agion (acc. masc. and nom. or acc. neut. sing.)

#Heb 9:1 a worldly sanctuary

(2) twn agiwn (ge pl.)

#Heb 8:2 a minister of the sanctuary

#Heb 9:8 the way into the holiest of all was not yet made manifest

#Heb 10:19 enter the holiest by the blood

(3) agia (without the definite article) (nom. pl. neut.)

#Heb 9:2 holy "called the sanctuary"

#Heb 9:24 not entered into the holy places made with hands

(4) ta agia (with the definite article) (nom. pl. neut.)

#Heb 9:12 he entered once into the holy place

#Heb 9:25 holy place every year with the blood of others

#Heb 13:11 blood ... into the sanctuary for sin

(5) agia agiwn (a combination of 2 and 3 above)

#Heb 9:3 the holiest of all

Conclusions - While we, as the translators, cannot definitely conclude the meaning of these differences, a few things seem obvious or plausible:

Form 1 is used only once and seems merely (in its singular form) to refer to the whole building as a unit.

Form 2 easily can be interpreted as representing the Most Holy without causing interpretive problems. It could, however, represent both compartments.

Form 3 because of #Heb 9:2, seems reasonable to represent the Holy.

Form 4 is clearly used in each context with reference to the Most Holy.

Form 5 seems to be an accommodated usage invented by the Apostle in order to clearly contrast with the preceding verse.

2. Does "new" (pdofaton pdofaton) in verse 20 mean "Consecrated"?

This Greek word appears only twice in the Bible, here as an adjective, and in #Ac 18:2 as an adverb form. Because it very literally means "newly slain;" the question has been raised as to the possibility that the Apostle and Luke used the word as a figurative representation of consecration. We do not think so for the following reasons:

1. In Acts it is an adverb modifying "come." It does not grammatically apply to Aquila and could not, therefore, be referring to his consecration. It applies to the act of coming from Italy.

2. In Hebrews, on the other hand, it is possible that the adjective "prosphatos" could refer to the "way" being consecrated. But the "way" is not slain, we are, which would seem a less than good way to see the term pictorially

3. Young’s, Strong’s, and Rotherham all acknowledge a figurative use for this term. They all agree that it means recent, lately made, or fresh. This seems reasonable as an expression. What is fresher than "newly slain" meat? The Greek word seems akin to English expressions like "farm fresh eggs:" "fresh as a daisy" "fresh as all outdoors." ‘new as morning: ‘etc., etc. Such terms are meant to be descriptive and not to link us with farms, daisies, outdoors, and morning. Therefore, our conclusion is that "NEW" in #Heb 10:20 simply means a FRESH WAY for the Christian to travel (as opposed to the decaying way of the law - see #Heb 8:13).

- David Doran

FROM A READER

First, please allow me to thank you for sending me "Beauties of the Truth." I enjoy every issue, and look forward to its arrival.

I would like to comment on the May 1992 issue, which arrived a few days ago. In particular, I would like to make an observation on the article "Seventy Times Seven." The third paragraph begins with the words, "The only other place in Scripture where this formula is found..." and continues to quote the prophecy of Daniel. May I suggest another, in fact the more significant, reference? To wit, #Ge 4:23-24 -And Lamech said unto his wives, Adah and Zillah, Hear my voice,- ye wives of Lamech, hearken unto my speech for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

Commentators are not in complete agreement as to the meaning of this portion of Scripture. Here is one which I accept as most likely:

The words translated "I have" in the AV are in the "continuous present" tense. The Companion Bible tells us, "May be rendered thus.’I can kill a man for wounding me, And a young man for hurting me."‘ This scripture, then, may be indicative of a presumptive attitude on the part of Lamech, a sense that he could exercise his own will beyond the leading of God and still be under God’s protection.

Lamech remembers Cain’s protection; he would be "avenged sevenfold." Lamech, exalting himself above Cain, sees himself as protected even more surely, "seventy and sevenfold."

The Good News Bible has an illuminating translation:

Lamech said to his wives, ‘Adah and Zillah, listen to me:

I have killed a young man because he struck me.

If seven lives are taken to pay for killing Cain,

Seventy-seven will be taken if anyone kills me.

Admittedly, "seventy plus seven" is not the same formula as "seventy times seven." But we can easily see the parallel. God’s forgiveness, and His call for us to be a forgiving people, is so much greater than Lamech’s presumption. Lamech was not willing to forgive. His goal was vengeance, not reconciliation. The Christian’s willingness to forgive must be so much greater than the sinner’s desire for vengeance.

I can’t help but think that our Lord had this very incident in mind when giving His instruction to the disciple.

One final note, of no importance but perhaps of some interest. And all the days of Lamech were seven hundred seventy and seven years.- and he died. (#Ge 5:31) It is astonishing how many sevens figured in the life of Lamech!

What a beautiful lesson this is! How thankful we should be that God Himself gives us the gift of forgiving hearts and loving minds.

Thank you again for the paper. It is much appreciated. God bless you all.

- JN, CA

A Little Horn

The twelfth chapter of Daniel presents three significant time periods. These are the 1260,1290 and 1335 days. They appear to all have the same starting point but different terminal points. The 1260 days are referred to in a number of forms in Scripture including #1Ki 17:1; #Da 7:25; #Da 12:7; #Re 11:2-3; 12:6, 14; 13:5. The foundation of interpretation for the "days" of Daniel is laid in Volume III where Pastor Russell writes on page 68 (C68),

"Since the close of the times of Papal power are not only thus clearly fixed as occurring during the French Revolution, but also by the events of #Da 11:40-44, which marks the very year 1799, we can readily measure backward 1260 years to note whether Papal power had its beginning there. If we find that it had, we have our evidence as clear and strong as faith could ask. Let us thus verify."

"Measuring back 1260 years from 1799 would bring us to AD 539, where we shall show the Papal power began."

This central beginning point is identified in #Da 12:11 as, "from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up..." This in turn is a reference to the "little horn" of #Da 8:8-11. In Volume III page 76 (C76) we continue to read,

"As if by a preconcerted arrangement, the emperor at once (AD 534) sent Belisarius and an army into Italy, and in six years after the pope’s recognition by the emperor, the Ostrogothic power was vanquished, and their king Vitiges and the flower of his army were taken with other trophies to Justinian’s feet. This was in AD 539, which is therefore the point of time from which we should reckon the ‘Desolating Abomination set up.’ Papacy there had its small beginning. There the little, peculiar "horn" noted in Daniel’s prophecy just began to push itself up, upon the Roman beast." (#Da 7:8, 11, 20-22, 25)

And finally on page 77 we read,

"With the overthrow of the Ostrogoths, the Roman emperor was recognized for some time as the ruler of Italy, and was represented by Exarchs; but since these had their capital at Ravenna, and not at Rome, and since they had come to recognize the Papacy in the manner shown, it follows that from AD 539 Papacy was recognized as the chief authority in the city of Rome; and that from that date (when it was "set up") it began to grow and thrive as a "horn" or power among other "horns" or powers, representing the formerly united power of Rome." (C77)

Our purpose here is to document the events of these transitional years, confirm Pastor Russell’s observations and to reflect on the significance of the year 539. We trust this will add substance to the foundation prophecies in Daniel the twelfth chapter that lead to our Lord’s return.

The important turning points in history are generally perceived only in retrospect over long periods by observing consequences and attributing competent causes. For the first 500 years of the common era "mystic Babylon" was growing and practicing its iniquity. However, it was always under the jurisdiction of acknowledged political supremacies. While we recognize Papacy commanding supreme political power in later centuries, our challenge is to identify just when the scales tipped in its favor, and it began to dominate the political entities.

————

FIVE YEARS OF THE GOTHIC WARS

534 AD Amalasuntha (daughter to Ostrogothic king Theodoriec) designed to turn over Gothic Italy to Justinian in Constantinople. Her son, Athalaric, died after 8 years of rule. Theodatus (also spelled Theodahad, cousin to Amalasuntha) assumed the throne in Rome.

535

Gothic War 1

Theodatus reasserted Gothic independence. Banished and killed Amalasuntha.

Belisarius sent by Justinian for Gothic war. 9 th year of Justinian.

Belisarius took Salones and Syracuse (Sicily) in Justinian’s 9 th year.

536

Gothic War 2

Theodatus was slain in his 3rd year of reign.

Vitiges (also spelled Witiges) marched to Rome & assumed Gothic rule.

Belisarius crossed to Italy, captured Naples through an aqueduct.

Siege on Rome just 60 years after Odoacer (476 AD).

11Th (10th* ) year of Justinian.

Goths withdrew in December.

Belisarius deposed Pope Silverius.

*There is a notable exception in the accuracy of the narrative of Procopius. Concerning the second year of the war, he says."Rome became subject to the Romans again after a space of sixty years, on the ninth day of the last month, which is called ‘December’ by the Romans, in the eleventh year of the reign of the Emperor Justinian." Sixty years after Odoacer’s revolt occurred in 536 AD This was the 10th year of Justinian, not the 11Th Clinton explains this discrepancy. "The second year [of the war] was conumerary [reckoned] with the tenth of Justinian because the first was conumerary with the ninth, 535, which establishes the reading decaton [tenth] for endecaton [eleventh] in Procopius" It wll be noticed that there are only two Greek letters distinguishing these terms, i.e. en, which is also a Greek preposition, "in."

537

Gothic War 3

Vigilius installed as next Pope.

Goths began a seige of Rome.

Stalemate in Rome between Gothic and Belisarius forces.

Vitiges broke off the siege in December.

Retreated to Ravenna & fortified the city.

538

Gothic War 4

At the Summer solstice Belisarius left Rome and marched against Vitiges in Tudera & Clusium.

Goths besiege Romans in Ariminum Goths routed & retreat back to Ravenna.

Vitiges devised a plan for 2 priests to entice Chosroes, king of Medes at Liguria, to oppose Belisarius.

Justinian sent envoys to Vitiges with proposal for a treaty to bring the war to a speedy end.

539

Gothic War 5

Belisarius captured Dorthon, isolated Auximus.

Franks (Germanic) entered battle against both Goths & Romans.

Belisarius polluted the Auximus water supply, Auximus surrendered.

Belisarius moved on Ravenna; surrender secured by trickery.

Envoys from Justinian arrive to Vitiges; Vitiges suspicious.

Franks offered Vitiges terms. Belisarius feigned an offer to share the Western Empire. Accepted. Belisarius captured Vitiges and Ravenna.

At the Spring equinox Belisarius returned to Constantinople with Vitiges and the spoils.

————————

The sequence of events was wrapped up in the expanding Roman empire. The capitol had been moved from the city of Rome to Constantinople. Here Justinian was able to dominate the eastern frontier. Rome was now exposed to military and cultural invasion from Germanic tribes. The Goths were Christians of Arian persuasion. Arius taught that the Father is separate from the Son.

This Gothic dominance posed both a political and religious threat to Justinian’s ambitions for Italy. Pastor Russell quotes some of the correspondence between Justinian and Pope John II in 533-534 on pages 70-76. Pope John II died in 535 and was succeeded by Pope Agapetus. He lived for one year and was succeeded by Pope Sylverius. Belisarius was sent to Rome to turn back the Gothic presence and reassert the Justinian dominance. Belisarius deposed Sylverius and appointed Vigilius as the next Pope in 537. This Pope postured himself for ultimate dominance of the region and positioned the church for the next 1200 years.

Belisarius was the Byzantine military general of emperor Justinian 1 (527-565 AD), and one of the notable generals of history. Procopius was an advisor to Belisarius, and acted as a careful historian of the events of the Gothic wars between 533 and 541. He is the only historian of the period and is the one Gibbon used for his own history. The Greek writings of Procopius have been translated by H. B. Dewing and are part of the Loeb Classical Library published by the Harvard University Press. We have carefully examined the writings of Procopius, Henry Fynes Clinton in "Fasti Romani," and Gibbon in "Decline and Fall of the Roman Empire’ " To the best of our understanding, the table at the left represents the main events of the first five years of the Gothic wars.

The capture of Ravenna and seizure of Vitiges was a determinative event in the course of history. As Pastor Russell indicates, Justinian gave broad jurisdictional powers to Pope John II. This authority was in name only until the force of arms could uphold the Papal and Roman cause. Before the fall of Ravenna, it was by no means certain how committed were Roman arms to support Justinian’s assurances, or if Ostrogothic culture and Arianism would prevail in Rome. The capture of Ravenna by Roman armies came as a surprise to both Vitiges and the Roman army. We quote Gibbon on the profound circumstances surrounding the removal of the last obstacle to the new designated authority in Rome:

"The multitudes which yet adhered to the standard of Vitiges far surpassed the number of Roman troops, but neither prayers nor defiance, nor the extreme danger of his most faithful subjects, could tempt the Gothic king beyond the fortifications of Ravenna. These fortifications were indeed impregnable to the assaults of art or violence, and when Belisarius invested the capital he was soon convinced that famine only could tame the stubborn spirit of the barbarians ... Each of his officers gave a written opinion that the siege of Ravenna was impracticable and hopeless."

"But the lieutenant of Justinian was conscious of his own rectitude; he entered into a dark and crooked path, as it might lead to the voluntary submission of the Goths; and his dexterous policy persuaded them that he was disposed to comply with their wishes, without engaging an oath or a promise for the performance of a treaty which he secretly abhorred. The day of the surrender of Ravenna was stipulated by the Gothic ambassadors; a fleet, laden with provisions, sailed as a welcome guest into the deepest recess of the harbor, the gates were opened to the fancied king of Italy, and Belisarius, without meeting an enemy, triumphantly marched through the streets of an impregnable city."

It would seem that a timetable was governing this day of destiny beyond the expectations of Roman armies or the secure Ostrogothic defenses. Procopius who recorded the day, observes:

"While I watched the entry of the Roman army into Ravenna at that time, an idea came to me, to the effect that it is not at all by the wisdom of men or by any other sort of excellence on their part that events are brought to fulfillment, but that there is some divine power which is ever warping their purposes and shifting them in such a way that there will be nothing to hinder that which is being brought to pass... And Belisarius took his way in Byzantium; and the winter drew to its close and the fifth year ended in this war, the history of which Procopius has written." (Procopius Volume IV, pp 133-134, 147)

The rise of Papal Roman power cannot commence prior to Belisarius leaving Rome in AD 538 at the Summer solstice, nor harly later than Belisarius departing Italy in 540 at the Spring equinox. Thus, by any calendar reckoning, we conclde the rise of Papal civil power began in AD 539, with the fall of Ravenna.

So the third and last of the three hindering horns were removed. These had prevented the little Papal horn from achieving political dominace. The Papal horn of #Da 7:8, 11, 20-25; #Da 8:10-11 was now unhindered from magnifying its own pride and ambitions. In Volume 1 page 258 (A258), these three horns are listed as the Heruli, the Eastern Exarchate and the Ostrogoths. In Volume III page 77 (C77) they are enumberated as the Western Empire, the Heruli, and the Ostrogothic kingdom. The latter lists the powers occupying Rome. Actually, the Western empire (in Rome) was an exarchate (province) of the Eastern empire situated in Constantinople.

After the victory at Ravenna, not only were the Ostrogoths defeated, but it was demonstrated the church had armies at her disposal. This was a new precedent in history that cannot be taken lightly in retrospect. From AD 539, Papal Roman power rose rapidly. The historian, Lataurette, observes that half a century later, Pope Gregory "raised armies, kept Rome inviolate from Lombard attacks, negotiated with both Lombards and imperial officials, and on his own authority made peace with the Lombards." The time line on the next page illustrates the relative contending powers and events that led to the emergence of the little horn.

It seems a fitting climax to Daniel’s vision of the "time, times, and a half," or 1260 days, that at the end of the 1260 years from these small beginnings, Pope Pius VI, a successor to the Papal throne, died in exile far from Rome under house arrest in France in 1799. He was taken from Rome in 1798 by French General Berthier at the order of the French Directory. After the Pope’s death, Napoleon prevented election of any new Pope until March 1800. God’s judgments are on time and address the transgressors.

As for the character that marked the rise of Papal power, Chambers Encyclopedia says the name Belisarius carries the meaning of "white prince." Belisarius was the conquering general on behalf of the kingdom of Antichrist. It is perhaps equally remarkable that at the end of the "1335 days," a greater prince than Belisarius, is presented in #Re 19:11-16. He goes forth to conquer on behalf of the true kingdom.

Horns on the Roman Beast Emperors of the West (Rome) Popes Emperors of the East (Constantinople) 330

337

474 475 WESTERN EMPIRE 1 Constantine II Romulus Augustulus 476

489 490 491 492 HERULI 2 Odoacer (476-489) Theodoric Invasion 493

526 527 528 529 530 531 532 533 534 535 536 537 538 OSTROGOTHS 3 Theodoric Athalaric (Amalasuntha) (1) Theodatus (2) (3) Vitiges (1) (2) (3) 539 540 541 LITTLE HORN 4 PAPAL EMPIRE 1260 Years Marcus Leo I Felix III Gelasius Felix IV Boniface John II Agapetus Sylverius Vigilius J J J J J J J Constantine I 324-337 Constantius Leo I (Emperor) 457-474 Zeno 474-491 Anastasius 491-518 (1) Justinian - Aug. 1, 527-565 (2) (3) (4) (5) (6) (7) (8) (9) - - - - (1) Gothic Wars (Belisarius) (10) - - - - (2) Rome 536, Dec. 9 (11) - - - - (3) (12) - - - - (4) (13) - - - - (5) Ravenna 539, December (14) - - - - (6) Presents spoils before Justinian

"I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."

Of his kingdom there shall be no end.

- Jerry Leslie

Locating The Table of Nations in Genesis 10

After the Flood, exploration of the land must have been priority. Within two or three generations, Nimrod’s rebellion exhibited continental awareness, "Come, let us build a city ... lest we be scattered abroad upon the face of the whole earth" (#Ge 11:4. Cf. #Ge 9:1 for God’s command). When peoples began fighting over the land, it appears portions of the earth were allotted to each:

"In [Peleg’s] days was the earth divided" (#Ge 10:25). This occurred at least 110 years after the Flood.

ú JAPETH’S DESCENDANTS: The north country. Nomadic peoples for many centuries. The great seas of the north could figure prominently.

Gomer. The north side of the Black Sea (Euxine Sea);modern Ukraine. The Kimmerians apparently leave their name in the Crimea. (Herodotus calls the Kerch Straits the "Kimmerian Bosporus.")

Ashkenaz. Almost certainly the Germanic (Gothic) tribes in the North German Plain and west Baltic Sea. The name may well be preserved in "Scanza" (modern Scandinavia); Hebrews as early as ca. AD1100 identify it with Germany, while since the early 14th century Rhineland Jews (and their descendants -the majority of world jewry now) have been known as Ashkenazim [Encyclopedia Judaica 3, 719 "Ashkenaz" (1971)]. There is a possible association with Gomer (Kimmer) via the Cimbri from Jutland (in Denmark), who fought the Romans farther south in BC113-101; some think "Gomerians" is the root of "Germans." Their migratory and warlike nature is seen in the Ostrogothic conquest of the Ukraine AD200-375; the 5th century conquest of the entire West Roman Empire by ten Gothic tribes; and likely the #Jer 51:27 prophecy of Ashkenaz with the Medes and Urartu (Ararat) in the destruction of Babylon. [Gutium- Caucasian hordes (Goyim in #Ge 14:1)-led the forces at the peaceful surrender of Babylon. (Nabunaid Chronicle, James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, 2nd Edn.; Princeton Univ. Press, 1955, p306)] The contrary view of Gesenius, "The modern Jews understand it to be Germany ... which is only to be attributed to their wonderful ignorance of geography," simply ignores migrations.

Riphath. Most likely the Slavs, originating in the Carpathian Mountains and northward into Poland. The name may be preserved in "Carpathia;" as suggested by Smith’s Bible Dictionary.

Togarmah. Originally in eastern Europe, the Tochari moved to the east side of the Caspian Sea.

The Tochari language is part of the Centum group in western Europe, rather than of the Satem group of eastern Indo-European languages. Raising and trading horses (cf. #Eze 27:14), the Turks (Thorgama in Septuagint) expanded eastward through Sinkiang and by the 5th Century BC constituted the Silu Route from China (Kaifeng, along the Hwang Ho and Wei rivers to Lanchow, via Ansi and the southern desert to Khotan and Kashgar, likely through Sary Tash and the Kyzyl and Vakhsh river valleys to Balkh [10 miles WNW of Mazari-Sharif], skirting south of the Kara-Kum desert through Ashkhabad and Krasnovodsk/Ufra, via the Caspian Sea to Astrakhan). Jews in the oriental Diaspora were found along this route. Worldwide cool spells during the 14th, 9th to 7th, 5th and 4th centuries BC may have encouraged settlement of the Tocharistan/Turkestan.1 deserts.’ Turks (Seliuks) moved westward in the 7th to 13th centuries AD to rule modern Turkey, while other Turks (Finns) in the 9th century moved into Finland. Turkestan, far to the north and east of Israel, or Finland, at the northernmost extremity, could easily be described as "the uttermost parts of the north" in #Eze 38:6; the former has been by far the more warlike.

Magog. The north side of the Caspian Sea and the Aral Sea, including the great Volga River valley, encompassing Moscow and most of European Russia. The Saka (Gog) people were nomadic cattle breeders with a sharp. social and wealth stratification. The Sakas include also the Scythians and Massagetae mentioned in Herodotus and other ancient sources. They would be the majority of the ancient Goiim of #Ge 14:1, 9 (Gutium archaeology, nations AV). Lamsa says Mongolia, which could be included. on Gog.

Madai. The south side of the Caspian Sea. The Medes expanded into the Hamadan(Ecbatana) plateau in the 9th century BC. They were the dominant tribe of the MedoPersian kingdom until perhaps the death of Astyages (father-in-law of Cyrus the Persian), quite possibly in BC538 (though Cyrus afterwards boasts to the contrary).

Javan: the coastlands of the Aegean Sea and westward. The name, Iovan in Septuagint, survives in the Ionian Sea. The capitol was at Athens. The Ionians colonized the north Mediterranean and Black Sea coasts extensively.

Elishah. Perhaps southern Italy, with the derivation InterElishah (the Way of Elishah) =Italy. Apparently also the original colonizers of Carthage, or NE Tunisia. Part of Iovan in #Ge 10:2 Septuagint. Josephus says they are the Aeolians, which need not be inconsistent with the identification here.

Tarshish - Westernmost Europe - the Celtic tribes (Celtiberians, Gauls, Belgii, Britons, Welsh, Manx, Irish, Scots, etc.). The Gauls expanded through central Europe to account for Galicia in Poland, Galatia in the Turkish peninsula, and Tarsus in south-central Turkey (ancient Cilicia).

Silver, iron, and lead were mined in Spain, while tin was mined few places other than Cornwall in England (cf. #Eze 27:12). Originally at odds with Rome, they became its allies during the Gothic invasions. Ships of Tarshish are ocean-going vessels.

Kittim. Probably Cyprus. It is not likely to be China, as Lamsa usually gives it from Aramaic; that the Russian word Kitai is used for China is not considered significance here. The name is apparently preserved in Cape Kiti at the SW end of Larnaca Bay, and perhaps in the nearby town of Citium (Larnaca) = Kitiai6n (#Nu 24:24 Sept.) = Kittim if lovan. Possibly Macedonia = the region of Kittim. Ships of Kittim are Mediterranean-class vessels.

_

1. For climatological history see Scientific American 236, 5, p. 80-92 (May 1977).

Dodanim. The southern coastlands around the Aegean Sea. Also, Dodanim (#1Ch 1:7), Rodioi in the Septuagint, or Doranim (Lamsa, from Aramaic). The association seems likely with the Dorians (who had come from Illyria, in modern Yugoslavia and their capital at Sparta.) The name is perhaps preserved in the island of Rodho (Rhodes).

Tubal. The west side of the Caspian, especially the Kura River valley on the south side of the Caucasus mountains. Tbilisi, with warm sulfur springs -the Georgian word "tbili" means warm -was already settled in the third millennium BC.

Meshech. The southeastern side of the Black Sea. The name may be preserved in Mt. Mescit, north of Erzurum, Turkey. The Meskhi (Moschi in Greek) tribe inhabited this region between ancient Iberia, Colchis, and Armenia. Josephus says the name was also preserved in the Roman city Mazaca Caesarea, the modern Kayseri just south of the Halys River in Turkey. They are a likely source for the copper of #Eze 27:13. Meshech was usually allied with Tubal.

Tiras. The west side of the Black Sea, but mostly south of the Danube. The name is preserved as Thrace. Tiras colonized Tyre, much of North Africa and probably Etruscan territory (= Iter-Tiras?).

* HAM’S DESCENDANTS. The south country. Possibly includes Hamazi, east of Lake Urmia, in the days of Ebla.

Cush. The south coastal lands, as far east as India. Cush and his descendants were black. The name is found in Kish, the self-exalted city of ancient Sumer (Shinar), and in subsequent colonized lands. Ethiopia (Hebrew Cush, Egyptian Keesh), coastal Sinai settled by the Midianites (#Nu 12:1 compared with #Ex 2:15-21), and the Hindu Kush mountains in NW India. The black Dravidian people were later driven to the Tamil state in SE India. The Cushites were the first imperialists in history, beginning with Nimrod who forced Asshur out of his land. - #Ge 10:8-10

Mizraim. The south side of the Mediterranean Sea, especially the Nile River. Mizraim literally means "the two Egypts," the Delta and the valley upstream nearly to the First Cataract, or waterfall. Upper Egypt alone was called Pathros. Colonization proceeded upstream, westward along the coast, eastward to Philistia, and probably to some of the islands.

Phut, or Put. Somewhere in Africa beyond Egypt. Josephus’ identification of the River Phut in Mauritania tentatively favors modern Moroccol (Berbers) [see Gesenius]. Evidently skilled in defensive warfare (#Jer 46:9).

Canaan. The east side of the Mediterranean Sea, perhaps excepting the NE comer beyond Sidon. But Hamath, Syria, is apparently included. Sovereignty was delimited by the curse of #Ge 9:24-27.

* SHEM’S DESCENDANTS. The central country, usually between about 30 o and 40 o North; possibly intended to be a buffer between the other two.

Elam. The north side of the Persian Gulf and east of the Iraqi swamp, with its capitol at Susa, 20 miles SW of modern Dezful. This easternmost of Semitic tribes likely expanded further east prior to the coming of the Aryan tribes - Medes, Persians, and others - and may have settled parts of the Orient.

Asshur. The middle Tigris region in northern Iraq. Assyria, with its capitol at Ninevah, at modern Mosul, or Al Mawsil.

Arpachshad. The upper Euphrates region. Likely surrounded by Lud, Aram, Asshur, and Meshech. Josephus says Chaldea, on the south of Sumer. Also, most of the tropical Arabian peninsula (joktan); in #Ge 10:26 Hazarmaveth = Hadhramaut on the central south coast. Canaan was displaced by descendants of Terah.

Lud. The Anatolian Plateau in central Turkey. The ancient kingdom of Lydia.

Aram. The highland plains of Syria, including the uppermiddle Euphrates. Its early capitol was Ebla. Josephus says Uz founded Damascus and Trachonitis, or southern Syria; Hul founded Armenia[?]; and Gether founded the Bactrians, northern Afghanistan.

- James Parkinson (To be continued)

BEAUTIES OF THE TRUTH

Volume 3, Number 4, November 1992

When the Sun Stood Still

Passover - The Time Features

Table of Nations (Continued)

Burnt?

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219, Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

When the Sun Stood Still

It was shortly after the entry into the Promised Land that Joshua’s army, battling to secure possession of their new home, marched all night from Gilgal to Gibeon, an uphill journey of sixteen miles, involving a climb of several thousand feet into the mountains, to intercept and do battle with the Canaanites and Amorites. Upon their arrival, at probably about five in the morning, Joshua gave battle, and, tired as his men must have been after their all night forced march, defeated the enemy and pursued him for seven miles to Beth-horon (#Jos 10:10) and over the crest of the mountain into the valley of Ajalon, which runs in a south-westerly direction to the Mediterranean Sea. It was apparently at this point that Joshua, seeing that his prey was escaping him, uttered the cry which has been interpreted as an invocation to the powers of heaven to intervene on his behalf."Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves on their enemies ... So the sun stood still in the midst of heaven, and hasted not to go down about a whole day."

Whatever the real purpose of Joshua’s appeal, the powers of heaven were already taking a hand in the battle in another manner. A violent hailstorm from the Mediterranean was sweeping up the valley of Ajalon-a not uncommon phenomenon in the valley, then or now- in its course overwhelming the fleeing Canaanites. Their rout was complete; many of them perished: "they were more that died with hailstones" says the chronicler "then they whom the children of Israel slew with the sword." The Israelites, high up on the summit of Beth-horon, apparently escaped the hail but the Canaanite host was decimated. This was the decisive battle which laid the land of Canaan open to the invading Israelites.

From verses 10 and 11 it is clear that the Canaanites encountered this storm whilst they were between Beth-horon and Azekah, and therefore well down in the valley. Joshua must have been standing on the summit of Beth-horon, and from his exalted position perceived the storm approaching from the sea long before the Canaanites were aware of its onset. From where he stood, facing the south, his gaze could take in the heights of Gibeon on his left hand, and on his right the valley of Ajalon, crowded now with the retreating foe. The time would have been about eight am, for the seven mile pursuit between Gibeon and Beth- horon could hardly have occupied more than two or three hours. Gibeon lies E. by SE of Beth-horon, so that at this time the sun would appear to Joshua to be directly over the heights of Gibeon. Upon turning to his right and looking W. by SW through the valley of Ajalon, Joshua would see the crescent moon, in its last quarter, directly over the valley, faintly illumined by the rays of the sun. That this was the phase of the moon at the time is deduced from the fact that the Israelites crossed Jordan on the 10th of Nisan, and therefore ten days after the new moon, and that a study of the subsequent events with their datings as recorded in the Book of Joshua shows that the battle took place about six weeks later, within a day or two of the 24th of Zif, the second month, so that the moon would be in the third quarter of the second lunation of the year. It is an interesting testimony to the historical accuracy of the Book of Joshua that only at this one time in the month could the sun be over Gibeon and the moon over the valley of Ajalon simultaneously from the point of view of an observer on the summit of Beth-horon.

It was not the "standing still" of the sun and moon, but the hailstorm, that achieved the victory for the Israelites. The confusion and disaster into which the Canaanite hosts were thrown by the pitiless rain of hailstones completed the havoc begun on Beth-horon by Joshua’s warriors. What then was the purpose of Joshua’s command to the sun and moon?

The words in question are not original to the Book of Joshua-they are quoted from the "Book of Jasher" (see vs. 13). The account of the battle occupies vss. 10 and 11, and the thread of the narrative is not taken up again until vs. 16. The intervening portion is a parenthesis, inserted by some later transcriber of the Book of Joshua, in order to place on record the words used by Israel’s great leader on this occasion, words which apparently had been preserved only in this "Book of Jasher." After the quotation, which occupies vs. 12 and part of vs. 13, and the acknowledgment "Is not this written in the Book of Jasher," there follows a short observation (vss. 14-15) by the same unknown transcriber by way of comment on the situation.

The Book of Jasher is referred to once elsewhere in the Scriptures, namely, in #2Sa 1:18. Here there is mentioned a song or poem called (the song of) "the Bow," dealing probably with the prowess of archers in battle; a song which David ordered should be taught the children of Judah. From this fact, and the fact that in the Joshua quotation the passage concerned is, in the Hebrew, not prose, but poetry, it has been concluded that the Book of Jasher was a poetic composition telling of the great events in Israel’s history, and was in existence certainly in the time of David. We probably do well therefore to allow for poetic license in the words in which Joshua’s appeal is recorded -much as must be allowed when reading #Jud 5:20, "The stars in their courses fought against Sisera," and #Ps 18:9, "He bowed the heavens and came down," both of which expressions are taken from similar poetic compositions.

The passage in question then needs to be considered as a fragment of true history preserved in a fine piece of poetic language.

"Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon." The word here rendered "stand still" is "dom" and means to be silent, quiet, still or dumb. Gesenius says that it is derived from the sound made by the shutting of the mouth and that its literal meaning is "to be dumb." Its significance is not that of standing still in the sense of cessation of motion, but of being still or silent in the sense of ceasing to perform a customary activity. Instances of its use are in #La 3:28, #Jer 8:14 (silence), #Hab 2:19 (dumb), #1Ki 19:12 (still). The literal English of the Hebrew text is "Sun, on - Gibeon be dumb, and moon, on-valley Ajalon."

The Israelites would be hard put to it to keep up with their fleeing foes. They had been on the move since the previous evening and it was essential that this victory be complete and that no appreciable number of Canaanites be allowed to escape. The surfs heat was rapidly increasing as the morning advanced, and Joshua must have feared above everything else its effects upon his weary troops. In this extremity he appealed to the Lord (vs. 12), not for the cessation of the sun’s progress, which would involve a corresponding increase in the duration of noonday heat, but for the silencing or cessation of the sun’s activity so that the greater coolness of the day might invigorate his tiring forces.

God answered the prayer by sending the hailstorm described in the account. As the dark clouds swept up the valley, first the crescent moon over Ajalon, and then the sun over Gibeon, were blotted out, and their rays "ceased" from the earth for the remainder of the day, "until the people had avenged themselves upon their enemies."

In vs. 13, "The sun ... hasted not to go down about a whole day," there is no justification in the Hebrew text for the use of "down" The word is "boa," a verb meaning to come in or to enter, but not to go down or descend. It is normally used for "to enter" as into a chamber, and is so used in some parts of the Old Testament to describe the sun’s setting, as if entering into his chamber, but in the passage under examination it probably signifies that the sunlight failed to break through the clouds so as to enter upon the earth for the remainder of that day. This supposition is strengthened by the fact that the word for "sun" used in this account is not "chammah," the sun itself, but "shemesh," the sun’s radiance or rays, or as we would say, the sunlight. Similarly the word for "moon" used in the passage is "yareach," "the scent of the moon" i.e., moonlight, and not "levonah," the lunar satellite itself.

"And there was no day like that before it or after it, that the Lord hearkened to the voice of a man: for the Lord fought for Israel" (vs. 1:14). This is the comment of the unknown transcriber who felt bound thus to complete his quotation from the Book of Jasher. The reference is of course to the hailstorm, which the account tells us, was definitely sent by the Lord to ensure the Israelite victory.

- Bible Study Monthly, 1965

Passover - The Time Features

To understand Moses’ statements regarding the time of the Passover, we must keep in mind the custom of time reckoning then in use:

(A) The day began at sunset.

(B) The day was divided into two parts, night and day; #Ge 1:5. "God called the light day, and the darkness he called night."

(C) Thus, the term "day" has two uses in connection with a literal day; either the entire 24 hours, or only the last half of it (usually the latter).

(D) The day (daylight) portion was divided into two parts; morning and evening. (The morning sacrifice was in the middle of the morning, and the evening sacrifice was in the middle of the evening; 9 AM and 3 PM, respectively-Jesus was crucified at 9 AM, and died at 3 PM.)

(E) The evening was divided into two parts; the first or lesser evening from noon to 3 PM, and the second or greater evening from 3 PM to sunset. (See R2953)

(F) Thus, a day following a night was part of the same day (see #Ex 12:51); but a night following a day was not part of the same day.

Now, our text, #Ex 12:6, 8. Here we have the Lord’s instructions to the Israelites to slay the lamb on the 14th day, and eat it that night. We have here the terms day and night, so the term "day" means only the last half or daylight portion of the day. And since the eating would have to be after the roasting was completed, it would have to be eaten in the night following the 14th day, or the night of the 15th. See points A and F above. We find this is the only way to interpret this Scripture. We offer the following eleven corroborations:

(1) In #2Ch 35:1-19, King Josiah ordered a Passover kept according to the Law given to Israel. The Passover lambs were killed on the 14th day. At the same time, bullocks were offered for burnt offerings. Verse 14 shows clearly that the sacrificing was done in the afternoon, at the time of the evening sacrifice. It says the priests were busy until night, and the Levites prepared lambs for themselves and for the priests. So when the work was finished, and the lambs roasted, it was night, the night of the 15th.

(2) The original Hebrew text of #Ex 12:6 reads: "Kill the lamb between the two evenings" According to Jewish custom, this means 3 PM. (See point E above). This is the time of the evening sacrifice.

(3) In #Nu 28:4 we read: "The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even" According to the margin, the latter part of this verse reads in the Hebrew: "between the two evenings:" which is the same as the Hebrew of #Ex 12:6. Since this verse refers to a morning and evening sacrifice at the Tabernacle, we have here direct Scriptural evidence that the time of the slaying of the typical Passover lamb was 3 PM.

(4) From a practical standpoint, the slaying and skinning of a lamb is an outdoor and a daytime job. It would seem impossible to think of every home among the Israelites having a room equipped for slaughtering animals. And in the case mentioned in #2Ch 35$, where about 40,000 animals were killed, it seems certain that the work was done outdoors, and by daylight. This is in harmony with the above.

(5) In #Ex 12:51 Moses says the Lord brought the Israelites out of Egypt the self-same day.

(Same in vs. 17 and 41.) Moses had been describing the night to be much observed (vs. 42). It was the night in which the first-boms were safe because of the blood on the door posts (vs. 7), the night in which they all had to stay inside (vs. 22), and eat the roasted lamb (vs. 8); the night in which the first-born in Egypt died (vs. 30, 31). In #Nu 33:3, Moses says they left Egypt on the 15th of the first month. This means that the night to be much observed, in which the first-born were spared (and was followed by the deliverance of all in the morning), was the night of the 15th. (See point F above.)

(6) In #Nu 33:3, it is stated that they went out on the 15th, on the morrow after the Passover-sacrifice (Leeser). In #Nu 28:16, 17 and #Le 23:5, 6, Leeser states that on the 14th the Passover must be sacrificed, and on the 15th is the feast of unleavened bread. (The Kj translation says that on the 14th is the Lord’s Passover; this is true in the sense that the part of the Passover which foreshadows the Lord’s death took place on the 14th. But Leeser, being a Jew, should understand Jewish customs, and be able to make a more accurate translation, as in this case.)

(7) In #Ex 12:15-20, 7 days are specified as days of unleavened bread. Verse 18.from the 14th at even to the 21st at even. In #Le 23:27, 32, Moses, in specifying how they were to observe the day of atonement, on the 10th of the month, said to start from the 9th at even. The 9th was not to be included, but they were to start at the sunset of the 9th, which would be the very beginning of the 10th. So, in #Ex 12:18, the 7 days of unleavened bread did not include the 14th, but only the 15th to the 21st, inclusive. In Dent. 16:3, Moses says to eat the Passover with unleavened bread 7 days, thus definitely linking the eating of the lamb with the feast of unleavened bread, beginning on the 15th. (Verse 4 indicates that the eating of the lamb was limited to the first night.) See F457, 2nd sentence. Jewish almanacs list the 15th as the first day of Passover.

(8) #Ex 12:11. They were to eat in haste, ready for a journey. This very clearly shows that they started traveling in the day immediately following the night of the eating, which would be the self-same day. They started traveling out of Egypt on the 15th day (#Nu 33:3). So, the eating was in the night of the 15th. This is the only proper interpretation of #Ex 12:11, and the only way we can get the picture of the Church of the first-born being spared in the nighttime of this Gospel Age, and the rest of mankind delivered in the Millennial morning. (The traditional view that the eating was in the night of the 14th would completely destroy the picture just mentioned; it would put about 30 hours between the eating and the exodus, and would make #Ex 12:11 inconsistent.)

(9) R2918 top. "It was in the night following the 14th day that the roast lamb was to be eaten."

R277lc2p2."The Law required the Jews to slay the lamb on the 14th, and to eat it during the night before the dawn of the 15th " (The dawn of the 15th is 12 hours after the start of the 15th.) These two statements show that the Law required the eating of the lamb in the night of the 15th.

(10) R2918p2."That night in which the Passover feast was eaten represents this Gospel Age."

(In which the firstborns are in danger, and in which the roast lamb was eaten in the type.) R2918p3."But the deliverance did not come in the night in which the Passover was eaten, but in the morning which followed it. So the deliverance of the spiritual Israelites does not come during the night of sin and trouble -it comes in the Millennial morning." A clear statement to the effect that the night in which the Passover was eaten, and in which the first-born were spared, represents this Gospel Age.

And as that night was followed by the deliverance of all in the morning, so the Gospel Age will be followed by the deliverance of all mankind in the Millennial morning. There is no other Age between the Gospel and the Millennial Age; so there was no other day between the night in which the first-born were spared, and the morning in which all were delivered -it was all part of the self-same day (#Ex 12:51). R4492 last par. is a more detailed statement, with the same import as the one just quoted from R2918. These two quotations fully corroborate all of the above points.

(11) Jewish law books state that on the 14th day they were to get rid of all leaven, and slay the lamb in preparation for the feast. This is in full harmony with all the above.

NISAN 14 NIGHT

FIRST PASSOVER

- - - - —

PASSOVER 33 AD

Jesus and disciples ate Passover one day before the Jews in general ate it.

Jesus instituted Memorial one day before Passover proper; R277lc2p2; #Joh 18:28; #Joh 19:14, #Joh 19:31.

Jesus betrayed.#Lu 22:47.

NISAN 14 DAY

FIRST PASSOVER

Slaying the lamb, in the evening; #Ex 12:6; between the two evenings AV & RV Margin; toward evening; Leeser & Luther; (See R2953).

PASSOVER 33 AD

Day of preparation.#Joh 19:14, 31. Footnote F470."Our Memorial relates to the killing of the lamb, hence belongs to the 14th."

Jesus died on the cross (fulfilling type at exact hour).

NISAN 15 NIGHT

FIRST PASSOVER

Eaten that night with unleavened bread; #Ex 12:8; F460p2.

Part of, or beginning of feast week.#De 16:2-4.

Ye shall eat it in haste, with shoes on feet, etc. #Ex 12:11; R2918T.

First born in Egypt slain.#Ex 12:29

Pharaoh rose up in the night, called for Moses & Aaron; #Ex 12:30, 31.

Egyptians urgent; send them out in haste.#Ex 12:33.

A night to be much observed.#Ex 12:42

PASSOVER 33 AD

Sabbath day; a high day; a holy convocation.#Joh 19:31; #Ex 12:16.

First day of unleavened bread.#Ex 12:18.

Passover lamb was to be eaten before the dawn of the 15th. R277lc2p2; R2918 top; #Ex 12:10; #De 16:4.

NISAN 15 DAY

FIRST PASSOVER

Took their dough before it was leavened, because they were thrust out of Egypt.#Ex 12:34, 39.

The selfsame day the Lord did bring children of Israel out of the land of Egypt.#Ex 12:17, 41, 51.

On the 15th day of the first month, on the morrow after the Passover- sacrifice, the children of Israel went out with a high hand. #Ex 12:37; #Nu 33:3 (Leeser).

PASSOVER 33 AD

—————-

(Jesus rose on the morning of the 16th, typified by the waving of the barley sheaf; R519lc2p2; #Le 23:11.)

SUPPOSED OBJECTIONS CONSIDERED

(I) #Ge 1:5."And the evening and the morning were the first day." This statement, of course, has reference to a creative day, or epoch, and not a literal day. It may seem to support the tradition that the evening precedes the morning even in literal days. But we find that Moses, in his account of the Passover, does not follow this tradition. He uses a strict reckoning of time, calling the last six hours of the day evening. We note here that while the NT writers of the four Gospels may have been influenced by Roman customs, the Apostle Paul, when writing about the Lord’s supper, uses the same strict reckoning of time as Moses did. #1Co 11:23."For I have received of the Lord that which I also delivered unto you, that the Lord Jesus the same night in which he was betrayed, took bread" Here we have the inspired statement that in the night of the 14th Jesus instituted the Memorial. And we know that Jesus died in the evening of the 14th, at the time of the evening sacrifice. So, in considering the Passover, if we follow the Scriptural standard of calling the first half of the day "night," and the last six hours of it "evening," we will avoid confusion. Surely the Lord overruled the writings of Moses and Paul so as to give us an accurate account.

(II) Some suppose that because Jesus observed a typical Passover, and then immediately instituted the Memorial, in the night, the very beginning of the 14th day, that that proves that the Passover was due to be observed then by the Law. Some even use this incident to support the idea that the Memorial is a continuation of the Passover, and must be observed at the same time. The Memorial is not a continuation of the Passover; it is a "remembrancer of the beginning of the fulfillment of the antitypical Passover." F463 p2. The Memorial is a memorial of Jesus’ death; the Passover was a type or foreshadow of it. This is the only connection between the two.

Now, regarding the fact that Jesus observed a Passover with his disciples in the night of the 14th, one day before the time specified in the Law, there are two sound reasons for it. First, it was an impossibility for him to die as the antitypical Passover Lamb at the time appointed by the Law for the Passover lamb to die, and also observe a typical Passover feast at the time appointed by the same Law, for unquestionably the eating had to follow after the slaying. Second, Jesus wanted to teach his disciples that the typical Passover is now obsolete. After he observed it, he immediately instituted the Memorial, and said: "This do in remembrance of me." By thus observing the typical ceremony one day early, he prevented his disciples from observing it the next night with the rest of the Jews, which would have been inconsistent, for it would have been observing a type when the chief part of the antitype had already transpired. (A type ends where the antitype begins.)

Also, if the disciples had observed the Passover the next night with the rest of the Jews, it might have aroused in their minds a perplexing thought the next year; "Are we to observe both the Memorial and the Passover?" (Regarding the matter of Jesus and the disciples observing the Passover one day earlier than the rest of the Jews; see R277lc2p2). Jesus gave his disciples a definite lesson, to the effect that the typical Passover is no longer to be observed by his followers.

We believe that observing the typical Passover ceremony one day early was an important part of this lesson; it was necessary in fulfilling the requirements of the Law.

The "last supper" was a sermon preached by actions instead of words. If Jesus had stated it in words, it would have involved saying that he was to die, and that would have offended his disciples. The "Memorial" he observed that night was merely a lesson or illustration, and not a remembrancer of his death (for he had not died as yet). So also, the "Passover" he observed that night was not the same as previous observances, for it was not necessary to keep the typical Passover that year, because the antitype took its place. It was merely an object lesson to convey to his followers that they were not to observe the Passover any more. Hence there is no validity in the thought that Jesus should have observed the Passover that year at the time specified in the Law.

But the fact that Jesus died at the time specified in the Law is vital. For the salvation of mankind depends on the faithfulness of Jesus in keeping the Law and fulfilling the typical features of it.

(III) Some may still say that if the Passover was a type of Jesus’ death, and the Memorial is a remembrancer of it, why should they not be observed at the same time? No the circumstances make it necessary that the Memorial be one day earlier. The eating of the lamb was in the night following the slaying of the typical lamb, whereas Jesus instituted the Memorial in the night before the sacrifice of the antitype (his own death). The Memorial did not have to be at the exact hour of his death, but only on the same day. But the slaying of the typical lamb had to be at the same hour as the death of the antitype (Jesus), so as to give the correct information to Jesus, as he studied the Law, during those 40 days in the wilderness after his baptism.

In summation, then, we see that the Scriptures show that the type was accurate, and that Jesus fulfilled the type exactly, to the very hour- i.e., the death of the typical lamb and the antitypical Lamb, was at the same hour.

CLOSING THOUGHTS

In studying this subject, which deals with Jewish time reckoning, we should keep in mind that the term "evening" properly applies to the last six hours of the day, though it is sometimes, incorrectly, applied to the first hours of the day just after sunset. The time after sunset is properly called night.

Also, the term "Passover" is sometimes applied to the death of the lamb, and sometimes to the eating of it. In a larger sense, this term applies to the passing over of the death angel during the night, sparing the first-borns of Israel, which is a type of the Church of the first-born being spared from second death during the Gospel Age by faith in Jesus. In a still larger sense, it applies to the passing over of the world from death to life during the Mediatorial reign. Thus we see the reason for the statement that the death of Jesus was the beginning of the fulfillment of the antitypical Passover (F463p2).

In regard to the time of the Jewish Passover, there are two distinctly different views presented in the Harvest Message, and in Bible Commentaries. They are:

(1) Lamb slain at 3 PM on Nisan 14th. Eaten that night - night of the 15th. Part of the feast week. Total, 7 days of unleavened bread.

(2) Lamb slain at the very beginning of Nisan 14 (in the night). Eaten that same night (night of the 14th) with unleavened bread. Eaten before feast week. Total, 8 days of unleavened bread.

The first view agrees with the Scriptures, as shown above.

It might be said that the time the typical Passover was observed is not important to us. In a sense, this is true. But on the other hand, the typical Passover observance provides the only indication, given in the OT, that shows when the death of Jesus was to take place. And it could well be said that the death of Jesus was the most important event that ever happened on this earth, since the creation of man. Therefore, it may be of considerable importance to us.

We observe the Memorial on the very beginning of Nisan 14. The next day, in the afternoon, at 3 PM, is the anniversary of Jesus’ death. Then at sunset, the 15th of Nisan begins. That night and all the next day is Nisan 15. This is the day marked "Passover" on the calendar. We observe the Memorial 2 days before the day marked "Passover." If April 4 is marked "Passover," then we observe the Memorial on April 2.

- Marion Schrock

Table of Nations (Cont.)

In the previous issue, we traced the descendents of Japheth, Ham, and Shem. We complete our article with the following supplementary information, and charts.

HOW JOSEPHUS COMPARES

The differences in the identification of nations between Josephus, The Antiquities of the Jews I, vi, and this summary (last issue) can be seen in the attached table and may be commented on as follows:

The association of Gomer with the Crimea, etc., seems too strong to ignore; so also are the mines of Cornwall and Spain too evidently associated with the Celts and Tarshish. Josephus must surely be mistaken here.

Regarding Aschanaz, Josephus’ Rheginians remain to be identified, although they appear in a sequence of names in modern Turkey. If Rhegium in southernmost Italy be intended, Josephus is surely mistaken.

For Riphath, Thrugramma (Togarmah), and Tharsus, it is possible Josephus might be giving a smaller colony closer to Israel instead of the main tribe. For Elisa, josephus could be right, because much of southern Italy was originally an Aeolian colony.

For some reason (possibly scribal?) Josephus omits Dodanim but adds their area of settlement to Cethimus (Kittim).

Elam constituted the native population of the region later taken over by the Persians (who spoke an Indo-Iranian language); ethnic descent is improbable. The location of Arphaxad given in this summary is based on the towns of Harran and Sürüc (Serug), the River Khabur (Heber?), and other Hebrew names identifiable nearby or in the Ebla inscriptions. But Josephus could also be right, with the Chaldeans having originally come from the upper Tigris, west of Assyria.

That some of Joktan’s offshoots may have settled a river valley in India is possible, but evidence is still meager.

COMPARATIVE TABLE OF THE NATIONS

Nation According to Josephus (Whiston) This Summary Gomer Magog Madai Javan Thobel Mosoch Thiras Aschanax Riphath Thrugramma Elisa Tharsus Cethimus Dodanim Chus Mesraites Phut Canaan Ela Ashur Arphaxad Aram Laud Joctan Galls (Gauls) Scythians Medes Ionia (all Grecians) Iberes Cappadocians Thracians Rheginians Paphlagonians Phrgians Aeolians Cilicia Cyprus (& all islands, much sea coast) -Ethiopians (& Babylon) Egypt(ians) Libya Canaanites *Persians Assyrians Chaldeans Syrians Lydians Cophen (an Indian river, Kabul River?) Josephus claims the Greeks changed most of the national names. W. Europe. . . N. of Black, Caspian, Aral Seas W. Iran Central Aegean coastland Central Caucasus Mts. E. Turkey NW Turkey & Bulgaria ? N. coastal Turkey W. Central Turkey Central Greece & W. coast Turkey S. coastal Turkey N. Africa Israel S. Iran N. Iraq W. Turkey +Ukraine most of Russia Media (in Iran) Grecia Caucasus Mts. NE Turkey Thrace *Goths *Slavs *Turks (SE Russia...) *S. Italians *Celts (incl. Gauls) Cyprus S. Greece & SW Turkey S. coastal lands Egypt NW Africa Israel SW Iran N. Iraq *S. Turkey Syria W. Turkey *S. Arabia +Major difference, probably inrreconcilable. *Other significant differences.

MEANINGS OF THE NAMES OF ANCIENT NATIONS ACCORDING TO Nation

Gesenius Smith/Peloubet Strong This Summary, or Other JAPHETH Gomer Ashkenza Riphath Togarmah Magog Madai Javan Elishah Tarshish Kittim Dodanim Tubal Meshech Tiras HAM Cush Nimrod Raamah Sheba Dedan Mizraim Put Canaan SHEM Ela Asshur Arpachshad Peleg Joktan Lud Aram Widely extending — — region of God middle? — subjection? Or topaz? — — - hot -rebel trembling, or mane seven, or to swear — -low region — a step? Boundary of Kasdiy (Chaldea) Division Small -high region Enlargement Perfect Spreading fire Spoken -region of mountain(s) middle land clay God is salvation Established Bruisers Leaders -drawing out desire hot, sunburnt black rebellion, or the Valiant hores’s mane seven, or an oath low country red soil a bow low, flat name eternity - stronghold of the Chaldees division, part small strife high Expansion Completion — — -effervescing — — -a sowing? Fearful Hot — mane — two besiegers -humiliated position hidden, distant straight (forward?) -earthquake he will be made little -highland Pointed hats? Or transfer - a Region of the Sakas b Warm c Vanishing point, horizon a. Inferred from Great Soviet Encyclopedia, 1974 (Russian), 1978 (English), "Saka." b. Saka + sack-cloth wearers? c. Great Soviet Encyclopedia, op. Cit., "Tbilisi." Note. The nations of Sheba and Dedan were descended partly from Cush and partly from both Abraham and Joktan.

LARGE POPULATIONS OF THE ANCIENT EAST

There remain some major ethnic groups not represented in the summary above, notably those of greater India and China. Also those of SE Asia (Viet Nam to Singapore), Indonesia, and Japan. The likely candidates for such colonization and settlement are few and would have had either sea or land routes eastward. Elam, Cush, and Magog are the obvious candidates for early settlement. Joktan and Toganna might have influenced later settlement. Chaldea may have had sea access but is better known as a center of learning.

The name Elam(or Hebrew "olam") means "to a vanishing point," as two parallel lines merging on the horizon (see table). The meaning makes Elam the likeliest candidate for the earliest settlement of the Orient, i.e., the Hwang Ho River valley in China. If so, their neighbors to the north and west would have been Magog (Hsiung Nu, or Huns) and Togarmah (Yüeh Chih, or Turks) respectively. Southern China was inhabited by other Yiieh, or non-Chinese tribes (especially Chinese-like Thais).

The main early population of India was Cushite, the Dravidians (modern Tamil), settling the Indus River valley. Josephus says Joktanites [maybe Ophir?] were there in the upper valley along the Cophen [Kabul] River. When an Aryan (probably Magog) tribe from the northwest came conquering, the Cushites were driven to the southeastern part of India (ca. BC1500). Afterwards the Aryans, or modern Hindhi, spread downstream throughout the Ganges River valley also. The late Sundar Raj Gilbert has noted that 10% of all Hebrew Old Testament words are the same or similar to corresponding Tamil words; world communication would appear to have been extensive in the BC millennia. Tropical and monsoon climates may account for South and East India and Indo-China not being settled as early as the Indus River valley and China.

SE Asia represents a blend of Chinese-like and Indian tribes, with the Indo-Aryans and Dravidians (Cushites) predominating today only in parts of Burma. The Malay-Polynesians are commonly thought of as a homogeneously mixed seafaring people who ranged from Madagascar to the Pacific Islands, including Indonesia; the Ainu of northern Japan may have come from them. Otherwise, the Japanese are more closely related to Korean and Chinese.

ADDENDUM-FURTHER ABOUT GOG

Contemporary with Genesis was the Aryan language of the northern tribes, which among Saka peoples gave way in the first millennium BC to Old Persian (sometimes called Persic) and Avestani, which gave way to Sogdian (Saka-Ta, or Ghogh-ta) and Sakian (Saka), from which modern Ossetic is derived (spoken in the central Caucasus around Ordzhonikidzevskaya and Tskhinvali). McClintock and Strong give Old Persian koh and Ossetic ghogh as the word for mountain, and Koh-Kaf as the derivation of Caucasus. Other derivative words for mountain include hegy (Hungarian), dag (Turkish), dake (North Japanese), tagh (Turkic), ghat (South India), tang or gangri (Tibetan), and shan (Chinese). Though far ranging, all could reasonably have derived from ghogh or syaka.

The Great Soviet Encyclopedia, 3rd Edn., Massagetae, suggests masyaka for great Saka (Avestani) and t’, for horde (Ossetic). The word ma(s) conveys the meaning of region, or great (widespread). From Smith’s Bible Dictionary (ed. Samuel W Barnum; NY. Appleton, 1915), Magog footnote. Sanscrit mah or maha = great (Knobel) or land (Hitzig); Coptic (combination of Egyptian and Greek) ma = place. The suffix -na indicates place in most of the ancient northern and western languages.

The three groups of the north Caucasian tribes of Sakas are Saka, Massagetae, and Scythian. The derivations appear straightforward. Saka = Ghogh(a), Scythian = Saka-ta (Saka hordes), and Massagetae = Mas-Syaga- ta (region of Saka hordes, Gog hordes, or mountain hordes). A similar meaning is found in Sogdiana (Saka-ta-na, Saka hordes’ territory), in modem Uzbekistan, USSR, near the Afghanistan border.

Thus, Saka = Syaga = Gog. This last is nearly preserved intact in modern Dagestan ASSR., on the west side of the Caspian Sea, while the first is probably preserved in Kazakh SSR.

- James Parkinson

Burnt?

Some question has arisen concerning #Le 9:24. What offering is it which was here consumed? Was it (1) the daily evening offering, or (2) the remains of the sacrifices earlier in #Le 9$, or (3) one of the animals of verse 2? The answer may be hidden in the three Hebrew words translated "burnt." A full study of these words in their various uses would be helpful. This article will supply only the suggested conclusions of such a study.

Strong’s 6999 (see definition 6999) seems to mean "turning to fragrance by fire." Hence it is usually translated "burn incense." And although in chapters dealing with the tabernacle it is not translated that way, the implication is that its use in those chapters has something to do with a sacrifice offered to create an acceptable "fragrance" before the Lord. (See #Ex 30:7; #1Ki 9:25; #2Ch 26:16; #Jer 11:13; #Le 9:10, 13, 14, 17, 20; 8:16, 20, 21, 28; 16:25 for examples.)

Strong’s 8313 (see definition 8313) seems to imply total destruction by fire or at least a thorough burning. (See #De 12:3, #Ex 12:10; 29:34; #2Ch 36:19; #Le 8:17, 32; 9:11; 16:28 for examples.)

Strong’s 5930 (see definition 5930) seems to mean "ascending" in the sense of smoke climbing in the air. This word is usually translated burnt offering. (See #Ge 22:2; #Le 8:18; 9:2; 16:3 for examples.) Apparently this word does not require a complete consuming, but is a term used to describe the offering.

Hence, burnt offerings (offerings which have the main function of sending up smoke) are used to show that other offerings had ascended to God (i.e., they had proven acceptable).

All three of these words are usually translated into phrases rather than single words. This, and their usage, can most easily be seen in The Englishman’s Hebrew and Chaldee Concordance of the Old Testament (numerically coded to Strong’s).

Having summarized the usage of these words, their application in #Le 9$ can better be seen.

Strong’s 8313 (see definition 8313) is used only in verse 11. This seems to imply the purpose of totally consuming these parts as being useless. Strong’s 5930 (see definition 5930) is always translated "burnt offering" (or "burnt sacrifice") in this chapter. It is found in verses 2, 3, 7, 12, 13, 14, 16, 17, 22, and 24. The term seems to be used descriptively as above explained. Strong’s 6999 (see definition 6999) is a key word. It is used in verses 10, 13, 14, 17, and 20. It is important to remember its difference from 8313 (see definition 8313) as found in verse 11. 6999 does not seem to mean to destroy by fire. In each of the verses in which it is found it seems to imply burning for the purpose of a sweet savor ascending to God. The Soncino translation (a Hebrew Rabbinical translation and commentary) translates this word in each of these verses with the phrase "made it smoke."

Conclusion. It seems, due to these words, that the various sacrifices of the day were not totally consumed when burnt (as 8313 See definition 8313 would seem to have meant if it had been used). (This may be suggested in verse 17. Is this verse suggesting that the morning offering yet remained in part?) If the sacrifices remained in part, the 24th verse is explained. The miraculous "consuming" (Strong’s 398 - to eat See definition 00398) devoured the remains of not only the burnt offering (possibly the evening sacrifice, seeing that the morning sacrifice is mentioned in verse 17), but also the fat. The mention of fat in addition to a burnt offering suggests the remains of more than one offering.

The antitype is lovely. The end of all sacrifice will be heralded by the manifestation of the sons of God (#Ro 8:19). This is when the people will shout and fall on their faces.

- David Doran

BEAUTIES OF THE TRUTH

Volume 4, Number 1, February 1993

The Mountain of the Lord

The Silent Years

Chronology Lessons from Ezekiel

From A Reader

A Prophecy Nearing Fulfillment

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of Gods Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

The Mountain of the Lord

Beginning in #Mic 4:1 we read: "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 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 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’ " In the same context #Ps 72:8, 11 declares: "He shall have dominion also from sea to sea, and from the river unto the ends of the earth. ... Yea, all kings shall fall down before him: all nations shall serve him."

Let us examine these two texts by asking three main questions:

1. How will the law go forth from Zion?

2. How will the word of the Lord go forth from Jerusalem?

3. How are the kings and nations going to submit to the Lord?

THE LAW FROM ZION

It is clear that Zion is not synonymous with Jerusalem. Originally Zion was the fortress of the Jebusites, and later was also called the city of David. King David conquered the mountain of Zion and then lived there. (See #2Sa 5:6, 7, 9.) Zion became a holy place for God. Later the temple on Mount Moriah was included in the meaning of "Zion," and here the ark of the covenant was found during the reign of Solomon. It was also a typical picture of the reign of the entire Christ. The ark of the covenant indicated the presence of God, and through its presence Zion also became the dwelling place of God. (#Ps 9:11)

Spiritual Israel hopes for the antitypical "Zion," the heavenly Jerusalem. The Apostle Paul writes in #Heb 12:18, 22, "For ye are not come unto the mount that might be touched ... but ye are come unto mount Sion, and unto the city of the living God, and heavenly Jerusalem’ " So it is upon this Mount Zion that the lamb of God and the 144,000 stand. (#Re 14:1) Zion therefore pictures the heavenly phase of the kingdom.

So how will the law go forth from Zion? Instead of the word "law," the New English translation uses the word "instruction." And in #Mic 4:2 we find the word "teach." Instruction and teaching will be the responsibility of the ancient heroes of faith: Abraham, Isaac, Jacob, and the other ancient worthies. They will help mankind at the time the New Covenant is established. They will be the living witnesses of the love and power of God who will have delivered His people from the trouble of the last days.

And so it will "come to pass in the last days that ... the house of the Lord shall be established in the top of the mountains." Instruction will not go directly to the people, but will first go to the ancient worthies. Brother Russell thought direct communication between the ancient worthies and body of Christ could be the channel of conveyance of instruction, laws, and information. (See Volume 4, pp. 626-627) These faithful men and women will be the mouthpiece of The Christ, head and body.

Instruction goes forth from Zion, heavenly Jerusalem, to these faithful ones who in turn will have many helpers and co-workers in Israel, and most likely other nations.

THE WORD FROM JERUSALEM

Jerusalem is a symbol for the earthly kingdom because it isn’t called Zion or New Jerusalem (a symbol for the bride of Christ -see #Re 21:2; 3:12; R5189). It will be the seat of the kingdoms earthly representatives. Brother Russell even thought that literal Jerusalem would become the "world capital"

So the word goes forth from Zion as instruction to the kingdom’s personal representatives. In Jerusalem these ancient worthies will teach that word of instruction to the people. The word of God is also characterized as the bread of heaven. How wonderful will this time be when all people will enjoy nourishment from The Christ glorified. Yes, it will come to pass that the mountain of the Lord will be on top of the mountains. The nations will say, "Come and let us go up to the mountain of the Lord."

KINGS WILL SUBMIT

From #Mic 4$ and #Ps 72$ we see four steps in this submission:

1. The acceptance of God and the recognition of his Anointed including the ancient worthies. (#Mic 4:2)

2. The offering of the gold of Sheba and the presents of Tarshish. (#Ps 72:10, 15)

3. The beating of swords into plowshares. (#Mic 4:3)

4. The cultivating of one’s own vine and fig tree, the abundance of grain: the acceptance of righteousness. (#Ps 72:16)

As we look at these points we must remember that (1) The law goes forth from Zion (from the church in heaven), and (2) The word of the Lord from Jerusalem (earth’s capital). This means that the instructions go forth from earth’s sole ruler, The Christ head and body. And earth’s nations and kings will recognize this as the only right way.

The acceptance of God and His anointed, The Christ, will be the result of Jacob’s great trouble. In this tribulation, God will reveal himself to His people Israel. This will be the time of the Lord’s appearing, his revealment to the world with the church in glory.

The Lord will reveal God’s plan to mankind. He will give instructions "out of Zion" (#Re 14:1)

These instructions will go forth from Jerusalem as the word of the Lord. The resurrected ancient worthies will spread the word. Thus enlightened, the people will enter a new path, one which many today do not consider. The time of the opening of the "highway of holiness" will have come when the New Covenant has been established with the house of Israel.

This will be the first stage of submission: accepting God after the appearing of the Lord, after the "miracle" in Israel, the resurrection, the New Covenant, and the opening of the highway of holiness. The second stage is pictured by the giving of the "gold of Sheba" and the "presents of Tarshish."

For the most part Bible Students agree that Tarshish symbolizes countries that lie far away from Israel. The signs point toward Europe. In the fourth volume Brother Russell explains that Magog, Meschech, Tubal, Gomar, Javan, and Tarschisch (Tarshish) were the children of Japheth. Japheth probably was the progenitor of Europe’s first inhabitants. Because large parts of America, Australia, and New Zealand were later colonized by Europeans, we would include these countries in the word "Tarshish."

The Prophet Micah. "They shall beat their swords into plowshares, and their spears into pruninghooks."

In his comments on #Ps 72:15, Brother Russell writes that gold symbolizes obedience. Thus these countries are to give political obedience and support for Christ’s kingdom reign on earth. All those who did not know God, or knew Him only in part, will willingly submit and be obedient.

The submission of the kings also involves the beating of swords into plowshares. After the kings of the earth have acknowledged the anointed one and when they will have given him honor, obedience, and support [gold, presents, incense], they must demonstrate that they really do submit. God’s kingdom on earth will be a kingdom of peace with no place for weapons.

The last stage of submission concerns the acceptance of justice by the kings of the earth. #Mic 4:4 says that every man shall sit under his own vine and fig tree. #Ps 72:4 says clearly, "He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor."

Truly, oppression will end and justice will rule. The people will be filled with the knowledge and the love of the Lord. "Blessed be the Lord God, the God of Israel, who only doeth wondrous things." (#Ps 72:18) Yes, He alone does wondrous things. We may not know all the details of the execution of His plan, but it is our hope that soon we shall participate in this great work of restitution.

Let us lift up our heads, for our deliverance draweth nigh. And let us be happy that after this short time of trouble, the kingdom of peace will be established on this earth. "Blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen!" (#Ps 72:19)

- Samuel Stalder

The Silent Years

The Old Testament is the history of the people of Israel. Of its 39 books, only Genesis is not concerned with that story, encapsulating the history of nearly 2500 years from creation to the formation of Israel into 50 short chapters.

The Israelites were God’s people. They were the ones for whom he specially cared. Theirs were the patriarchs, priests, Judges and kings. But especially, theirs were the prophets. The prophets were their instructors, and their chastisers. The prophets were the nation’s conscience. And they needed a conscience, for they were a wayward people -following God in adversity, but turning from him in prosperity.

"You only have I known of all the families of the earth: therefore I will punish you for all your iniquities." (#Am 3:2)

It was only after their longest captivity, 70 years in Babylon, that they finally stopped seeking after other gods. And ironically, it was shortly after their return that God stopped sending them his spokesmen, the prophets. They had entered The Silent Years, the time between the Testaments.

There was nearly a 400-year famine for hearing the word of God -from the death of Malachi to the ministry of John the Baptist.

"For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, a d without an ephod, and without teraphim." (#Ho 3:4)

Why, when Israel finally learned their lesson to stop worshipping other gods, did God remove from them his spokesmen? After all, these prophets were one of God’s chief blessings to his chosen people.

"Much every way: chiefly, because that unto them were committed the oracles of God." (#Ro 3:2)

Does God speak to this question as to why and for how long he will leave Israel without a prophet?

An interesting prophecy in the fourth chapter of Ezekiel may address these silent years and the reason for them.

"Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. Thou shalt drink also water by measure, the sixth Part of an hin: from time to time shalt thou drink. And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight. And the LORD said, Eve thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them. Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself or is torn in pieces,- neither came there abominable flesh into my mouth. Then he said unto me, Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith. Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care,- and they shall drink water by measure, and with astonishment: That they may want bread and water, and be astonied one with another and consume away for their iniquity." (#Eze 4:9-17)

The first half of this fourth chapter deals with the prophecy of Ezekiel alternately laying on his left and right sides for periods of 390 days and 40 days respectively. This was to illustrate the burden of the sins of Israel and Judah (verses 4 to 6). The first three verses indicate that the terminus of these days of iniquity would be when siege was laid against Jerusalem. This is an obvious reference to the setting of siege by Nebuchadnezzar when he took Israel captive to Babylon.

If the punishment for their iniquity was not to begin until sometime after Nebuchadnezzar’s siege, then the 390 years and 40 years of iniquity must precede this event. But verse 13 says that the eating of defiled bread would be "among the Gentiles, whither I would drive them" Thus we conclude that the 390 years of punishment in the second half of #Eze 4$ is a different period from the 390 years in the first half.

In addressing this prophecy there are three areas of investigation: the content of the punishment, the dating of it and the reason for it.

SIX GRAIN BREAD

The punishment consisted of eating a prescribed six grain bread, prepared in a specific manner for a period of 390 days -"a day for a year." (vs. 6) The six prescribed grains were to be wheat, barley, beans, lentils, millet and fitches.

The mixing of grains was considered by the Israelites to be an abomination. They were not even to grow diverse seeds in the same field, or make garments of different kinds of material.

"Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind.- thou shalt not sow thy field with mingled seed.- neither shall a garment mingled of linen and woollen come upon thee." (#Le 19:19)

This prohibition is spelled out directly in the prophecy under consideration, for God calls the result "defiled bread" The conditions of verses 10 and 11 are reminiscent of the black horse of #Re 6:5, 6 where wheat and barley were rationed out during the period of the church of the dark ages. It also reminds one of the famine conditions of #Am 8:11, 12.

"Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.- And they shall wander m sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it."

The fulfillment, then, of this prophecy would be when Israel would be deprived of access to the Word of God and have to subsist on a defiled admixture of various other philosophies.

390 YEARS

The length of this punishment we interpret to be 390 years, using the context’s own rule of "a day for a year." It is more difficult to determine when to place this punishment. Two things are apparent - it is after Israel has become dispersed amongst the Gentiles, and it occurs when they are having a famine for the Word of God. The one time slot that meets both of these criteria is the period between the Testaments - the silent years from Malachi to John the Baptist.

A comparison of #Ne 13:10-14 with #Mal 3:8-10 has led many scholars to the conclusion that Malachi wrote his prophecy after the failure of Nehemiah’s reforms. Nehemiah served as cupbearer to the Persian king Artaxerxes around 460 BC. At first sufficiently successful to rebuild the Temple, inaugurate a release of captives and reinstitute the tithing system, within less than a generation the reforms failed. It was to address this failure that Malachi gave his prophecy.

While scholars do not agree on the exact year of Malachi’s death, they place it between 400 and 350 BC - a date of 360 BC would not be unreasonable. It is far easier to date the beginning of the next prophet, John the Baptist. Being six months older than Jesus, he would have started his ministry in the spring of 29 AD. This being so, the duration of the silent years between the Testaments would have been, as Ezekiel seems to have predicted, 390 years.

WHY?

The reason for this punishment was to "bear the iniquity of the house of Israel." (verse 4) But, we inquire further, what specific iniquity? At first glance, it is tempting to associate this punishment with the house of Israel, and exclude it from the punishment of the house of Judah, for the 390 years in the first half of the chapter dealt with Israel while 40 years were singled out for Judah.

However, verse 9 states that Ezekiel lay on his side 390 days, not 430- 390 plus 40. While the narrative indicates the longer period of days, they evidently represented only 390 total - Judah’s period of iniquity being concurrent with the last 40 of Israel. Without going into a detailed examination of the first half of #Eze 4, suffice it to say that Israel’s iniquity dated from the separation of the ten-tribe kingdom of Israel from the two-tribe kingdom of Judah in the days of Rehoboam and Jeroboam. Concurrent with this was an attempt to keep Israel from going into idolatry by an unnamed prophet of the Lord. See #1Ki 13$ for details.

Judah’s iniquity, on the other hand, dates from the days of Josiah’s great reform, recorded in #2Ch 34$. It was not the reform, but the failure of the Israelites to maintain it, that caused God to bring the punishments against them. Interestingly enough these two events are historically connected in #2Ki 23:15-18.

The punishments of both kingdoms-of Israel and Judah-were for failed reforms. The execution of the punishment was also associated with a failed reform, that of Nehemiah. The silence between the Testaments, the withdrawal by God of his prophets, his oracles from Israel, was therefore due to that people’s failing to heed the prophets when sent.

THE DETAILS

Finally let us consider the details of Ezekiel’s portrayal of this punishment.

Six Grains. First, the bread of affliction here was to be composed of six grains -a diversity specifically forbidden in God’s law. While it would be arbitrary to assign a specific philosophy to each of the mentioned grains, one such list might read.(1) Hellenism, which produced the Sadducees; (2) Platonism, which corrupted the high intentions of the Pharisees; (3) the teachings of Zoroaster, which produced such Magi (or "wise ones") as Simon and Elymas mentioned in the book of Acts; (4) mysticism, which led to the Essene community, and later to the Cabalists; (5) the nationalism of the Maccabees which found itself represented in the Zealots of Jesus’ day and (6) assimilationism, which was so evident in the Herodians.

As an interesting sidenote to history, it seems worthy of note to mention that it was the reform minded period of the Maccabees (circa 167 BC) that produced a large flood of Jewish philosophical literature known today as the Apocrypha and the Pseudepigrapha.

Eaten By Measure. It is tempting, and may be profitable, to decipher the significance of the measurements of 20 shekels of bread daily and the one-sixth of a hin of water, but the lesson appears not to be so much in the amount, as in the fact that they were rationed. Note verse 16 in this regard:

"Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care,- and they shall drink water by measure, and with astonishment"

Human Dung vs. Cow Dung. The permission to bake the bread over cow dung rather than human dung at the insistence of Ezekiel appears to be a distinction without a difference. The statement in verse 15, "I have given thee cow dung for human dung," appears to relate the two. In a similar vein, in #Le 8:14, 18, the laying of the hands on the animal seemed to equate the two, stating in effect, "this represents me."

Dung is excrement. Human dung represents that which comes out of man. This was the point of the prophecy. The mixed bread of defilement which they would be forced to eat during the silent years would not represent God, but that which comes out of man-as valuable as excrement.

As Barley Cakes. While there are many references to barley in the Scriptures as the first harvest of the year, representing Jesus, there is only one other passage that relates to barley cakes. It is found in #Jud 7:13.

"And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along."

The meaning of it is explained in the following verse:

"And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host."

Here the barley cake represented vengeance - the Lord’s vengeance through the sword of Gideon. In #Nu 5:15 barley is associated with the jealousy offering, intended for "bringing iniquity to remembrance."

Putting these thoughts together we deduce that the eating of the mixed grain as a barley cake was to call to remembrance their prior iniquities in failing to heed the word of God when a prophet was sent, and represented God’s sword of vengeance upon them for that act. Note #Ro 10:14-21 in this regard.

SUMMARY

This short prophecy in the latter part of #Eze 4$, then, seems to indicate that God’s punishment for failing to heed his repetitive prophetic warnings was to deny them those prophets for a period of 390 years, from Malachi to John, forcing them to subsist on human philosophies. These concepts, instead of uniting them into one covenant people of God, divided them into such conflicting and competing groups as the Pharisees, Sadducees, Essenes, Herodians, Zealots and Magi.

Malachi, in the closing words of the Old Testament, points forward to the next prophet, John the Baptist:

"Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse" (#Mal 4:4-6)

- Carl Hagensick

Chronology Lessons from the Book of Ezekiel

Ezekiel was a prophet of God to the Hebrews in Babylonian exile, and he was a priest. (#Eze 1:1, 3)

(A) The Lord began Ezekiel’s prophetic office in a very marked way (#Eze 1:3-onward). Ezekiel recorded the day (5th), the month (4th), and year (5th), of king Jehoiachin’s captivity (612 BC), which was Ezekiel’s fifth year of captivity as well. Yet Ezekiel synchronizes king Jehoiachin’s captivity chronology, with that of some marked event 30 years previous, that is, King Josiah’s great Passover observance (642 BC), a very marked event in all Hebrew minds, yet especially to the priest Ezekiel.

One of Ezekiel’s first assignments is recorded in #Eze 4$th chapter. Ezekiel is told to paint a picture of the city of Jerusalem upon a tile (hard, smooth surface). And to depict the city being besieged in a most vehement way. And further, Ezekiel was to lie down on his left side, looking toward the tile, but with an iron skillet between himself and the tile. This suggests that there would be a terrible siege against Jerusalem, yet God would not intervene on Israel’s behalf, their heaven would be like iron -hardened. This is in contrast to two previous sieges against Jerusalem in which the city was eventually spared both times, once in 626 BC with King Jehoiakim’s 3rd year, and again in 617 BC with King Jehoiachin’s (and Ezekiel’s) captivity.

No, this time was going to be different. God was going to exact retributive judgment, to expiate both Israel’s (the 10 tribes) and Judah’s (the 2 tribes), sins against favors, and warnings (the previous partial captivities). Ezekiel was to lie on his left side for 390 days, representing 390 years for the iniquities of Israel, and then to lie on his right side an additional 40 days, representing 40 years for the iniquities of Judah.

Bro. Russell in Thy Kingdom Come, page 295, observes that this judgment is depicted as coming against the one city, Jerusalem. The thought would be, that the 390 years and 40 years both end with the same event, the start of the final siege of Jerusalem. Following this suggestion, we would begin the 390 years for the 10 tribe kingdom from the point at which they rebelled, King Rehoboam’s lst year (998 BC). Adding the 390 years brings us to 608 BC, the year the final siege of Jerusalem would begin (608, 607, 606 BC). This, fitting so well, gives us confidence to add the 40 years for Judah to 608 BC, and that brings us to 648 BC. Interestingly, this is the 12Th year of King Josiah’s reign, and we read in #2Ch 34:3 and forward that he began religious reforms in this year, a marked event. Yet why would God date 40 years from this event, for it was a good event? We suggest that God foresaw that Judah would not stay reformed, but instead sin grievously thereafter. We also ask ourselves why God might have chosen 40 years for Judah, why not 100, 400, etc.? As we know, 40 in the Scriptures represents a period of trial, judgment, and so it was the case here.

Judah would fail of being reformed for long, and so the prophetic judgment would abide.

We note that this is the second event or date marked from King Josiah’s reign. Sir Isaac Newton made a wonderful observation in his work on chronology. He used this lesson of #Eze 4$ to corroborate the scriptural chronological time period of the Kings. From King Saul to King Rehoboam was 120 years (Saul 40, David 40, Solomon 40), from King Rehoboam’s lst year we add the 390 years of Israel’s iniquity, followed by the 3 years of the final siege of Jerusalem, ending in it’s destruction and the dethronement of Judah’s last king, Zedekiah (#2Ki 25:1, 2) total, 513 years for the period of the Judean kings:1

Continuing in Ezekiel, in the eighth chapter, verse 1, he mentions it is the 6th year. He does not state of what, but let us follow the logic that in chapter one it was the 5th year of Jehoiachin’s captivity (612 BC); this 6th year would be 611 BC. And because the events in the 4th chapter fall between these two chapters (1 and 8), we suggest that Ezekiel was given the task of lying on his sides, etc., during this interim (about one year).

Continuing to #Eze 20:1, it states it to be the 7th year, or 610 BC.

(B) In #Eze 24:11 2 we read that in the 9th year (608 BC), the 10th month, and the 10th day, God told Ezekiel (in Babylon) that the final siege had begun. This is said to be to the same day, stated twice for emphasis, and indeed #Jer 52:4, 5 and #2Ki 25:1, 2 so record it. This would be the fulfillment of Ezekiel’s prophetic acts of the fourth chapter.

(C) #Eze 26:1-4 again provides a means to track this chronology. "In the 11Th year" (606 BC), Ezekiel receives word from Jehovah that the inhabitants of the city of Tyrus were rejoicing at the destruction of Jerusalem, because they thought they could now take advantage of her. Yet God was telling the Hebrew exiles through Ezekiel that he would destroy Tyrus, that her rejoicing over his city’s destruction would be to Tyrus’ sins. In this prophetic way, Ezekiel learned of Jerusalem’s being laid waste, and in the exact year.

(D) #Eze 33:21 follows up with an actual eye witness account , by a survivor from Jerusalem’s destruction, informing Ezekiel firsthand of that which God had revealed by the prophecy in #Eze 26:1, 2.

Here there are some differences of opinion on whether this should read the 12Th or the 11Th year. Without going into all the various lines of reasoning, let it suffice to say that it is of little consequence to the narrative of events, but that Rotherham’s footnote suggestion of I Ith is appealing, making the length of time from the fall of Jerusalem, to the survivor’s arrival at Ezekiel’s residence in Babylon, about 6 months’ time.

(E) In #Eze 40:1 we have a similar circumstance as in #Eze 1:1, 2. That is a synchronization of Ezekiel’s captivity with an event known to all Hebrews. He states it to be the 25th year of captivity (592 BC) or, in other words, 20 years since #Eze 1:1, 2, and the start of his prophetic office. And it is the 14th year after the city (Jerusalem) was smitten, again a confirmation for Jerusalem’s destruction in 606 BC (592 + 14 = 606 BC).

He states that it is the selfsame day, this 10th day of the beginning of the year, which would be the spring, meaning Nisan, the first month, especially to a priest, who would follow the religious year more particularly.

So it is the 25th year, the 10th day, of the first month, the beginning of the year. This cannot be the date of the destruction of Jerusalem, since that was about the 9th day of the 4th month (#2Ki 25:3, 4. #Jer 52:4, 7). The month and day of the start of King Jehoiachin’s (and therefore Ezekiel’s) captivity can be found in #2Ch 36:9, 10. There we read that Jehoiachin reigned

YEAR OF KINGS’ REIGNS & EVENTS

Saul’s lst year. Solomon’s 40th year. Rehoboam’s lst year. Division of Kingdom into 10 tribes & 2 tribes. Josiah’s 12Th year. Starts reforms. #2Ch 34:1-3. Josiah’s 18th year. Discovery of Books of the Law, and Great Passover. #2Ki 22:3, 8-20; 23:22, 23. Jehoiakim’s 3rd year. A partial captivity. Daniel & others taken to Babylon. #Da 1:1-3, 6. Jehoiachin. King only 3 mos., 10 days. He, Ezekiel & others taken captive to Babylon. #2Ch 36:8-10. Zedekiah’s 5th year. Zedekiah’s 6th year. Zedekiah’s 7th year. Zedekiah’s 9th year. Final siege of Jerusalem begins. #2Ki 24:18-25:1; #Jer 52:1-7. Zedeklah’s llth year. Jerusalem & Temple burn. 70 years’ desolation starts. #2Ki 25:2-10. 1119 999 998 648 642 626 617 612 611 610 608 606 592 ALL BC DATES (1119-606) 513 years of period of the Kings. A. Ezekiel’s 5th year of captivity (612). The start of Ezekiel’s career as a Prophet of God. (#Eze 1:1-3) Also he synchronizes his chronology of Jehoiachin’s captivity with that of a marked event in Judah’s history, i.e., Josiah’s Great Passover. (note the day & point E) Ezekiel’s 6th year of captivity (611 ). (#Eze 8:1) Ezekiel’s 7th year of captivity (610). (#Eze 20:1) B. Ezekiel’s 9th year (608), 10th mo., 10th day, ends the fulfillment of #Eze 4$. Final siege of Jerusalem begins. (#Eze 24:1, 2) C. Ezekiel’s llth year of captivity (606). Jerusalem & Temple burned. He is prophetically informed of its destruction. (#Eze 26:1, 2) D. Ezekiel’s llth or 12Th year of captivity (606). See Rotherham footnote. He hears first hand report of city’s destruction. (#Eze 33:21) E. Ezekiel’s 25th year of captivity (592). 141h year since city was burned. He receives vision of Millennial Age Temple and return of God’s favor. (#Eze 40:1; #2Ch 36:10, 50 years to the day) 120 YRS. 390 YRS. 3 YRS. 30 YRS. (642-612) 40 YRS. (648-608) 390 YRS. (998-608) 50 YRS. (642-592) only 3 months and 10 days, before he was dethroned and Zedekiah enthroned. (Hence Jehoiachin’s captivity and Zedekiah’s reign run concurrently.) But note the marginal rendering in vs. 10, "at the return of the year," or in the spring, a new year as it were. So then, Jehoiachin was taken captive the 10th day of Nisan, fitting with Ezekiel’s testimony of chapter #Eze 40:1-2

Now we can see the point of the phrase "the selfsame day" in #Eze 40:1. He had been in captivity exactly 25 years, but even more interesting is the fact that it means it was exactly 50 years to the day since the day the Israelites would have selected the Passover lamb for king Josiah’s great Passover of 642 BC! A wonderful confirmation for the 30 year reasoning of #Eze 1:1, and furthermore it suggests itself as the symbolic 50 year jubilee cycle representing restitution, a restoring. And indeed, the vision of the holy city Jerusalem with the Temple, and God’s glory returning (#Eze 40:2-43:5), seems intended to encourage the Hebrews (who were then all in exile) to look forward to the future age, when God would once again dwell in peace with his restored people, in the restored city and the land of the faithful Patriarchs. ____________________

1 The Chronology of Ancient Kingdoms Amended, Sir Isaac Newton, London, 1728 AD, pg. 298.

2 Newton, ibid., pg. 296. "So the Jews, as their authors tell us, counted the reigns of their kings by the years of Moses, beginning every year with the month Nisan: for if any king began his reign a few days before this month began, it was reckoned to him for a whole year, and the beginning of this month was accounted the beginning of the second year of his reign." See also page 301.

#2Ch 36:10, "when the year was expired" (AV). See margin, "return of the year," same as in #2Sa 11:1, margin, and #1Ki 20:22,26. The first of these passages includes the phrase, the second the thought, "when kings go forth to battle." This is in the spring of the year.

The phrase "when the year was expired" in #2Ch 36:10 is rendered "in the spring" by the Revised Standard, and James Moffatt, An American Translation. Clearly, the phrase must mean either the fall or the spring, and no translators or other scripture texts render this phrase "fall."

A corroboration.#2Ch 36:9 tells us that Jehoiachin reigned 3 months and 10 days. Counting backwards, from Nisan 10, we reach approximately the end of December or beginning of January. Knowing that Jehoiachin succeeded Jahoiakim, we read with interest #Jer 22:19 concerning Jehoiakim, "he shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jeruasalem," and #Jer 36:30, "Therefore thus saith the Lord of Jehoiakim king of Judah; he shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost." This could certainly be fulfilled in December/January, but not 3 months before a fall date - that would be in the summer.

FROM A READER

Dear Brethren: Greetings in our Present Lord. In the August, 1992 issue, "JN of California" spoke of Lamech, how he had two wives and that he slew "a young man to his hurt," etc., #Ge 4:23,24.

It will be well to note that there are two Lamechs in the Bible. The one referred to in #Ge 4$ th chapter was from Cain’s lineage. The other Lamech, in #Ge 5:31, who died at age 777 years, was the father of Noah, and from the lineage of Seth.

The may help some of the new ones in the Truth.

- JH, MO

A Prophecy Nearing Fulfillment

(#Isa 21:5-10)

In #SS 2:12 the time of mating is called the "time of the singing." This book is the love song of Jesus and his future Bride. As the time nears for the marriage, the focal rays of prophecy converge in a climactic fashion, and there comes a quickening need for these predictions to terminate in prophetic events. As the birds begin to flock together, fast and more numerous fulfillments are to be expected. All the evidences picture the near approach of God’s Kingdom and the marriage of the Lamb, which is the Song of Songs.

#Isa 34:16 states, "Seek ye out of the book of the Lord, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded ‘ " This means God’s word is sent like a bird on an errand; it will not return unto Him void but will accomplish that for which it was sent. Not one prophecy will fail because each one will be mated. In this analogy one bird represents prophecy foretold, and the other, prophecy fulfilled.

The following verses from #Isa 21$ are a corrected translation:

5. Prepare the table, watch in the lookout, eat, drink: Arise ye princes [#Ps 82:6, 7], and anoint [that is, grease with the oil of the Holy Spirit] the shield [thus deflecting more readily the darts of the enemy].

The action taken here is somewhat comparable to the preparation made by Gideon and his three hundred men in their conquest of the Midianites (#Jud 7). Both pictures will have their prophetic fulfillment at the very end of the gospel dispensation.

6-9. For thus hath the Lord said unto me, Go set a lookout, let him declare what he seeth. when he seeth a rider, [in the forefront (#Re 19:11), and behind him a cavalry of] horsemen in double rank [that is, paired], a rider on an ass [a symbol of kingship (#Zec 9:9)], a rider on a camel [frequently referred to as a "ship" in the ocean- desert (cf #Isa 21:1)]; let him hearken diligently, very diligently, and then cry as a lion. Upon a watchtower I stand, 0 Lord, continually by day, and at my post I am stationed whole nights. Then: Behold, here cometh a rider-a man.

Horsemen in double rank [also]. So he began and said, Has fallen, has fallen Babylon, and all the graven images of her gods, he [the Lord] hath shattered to the ground.

The camels and the asses (verses 7 and 9) are portrayed as marching side by side in double-file formation, each camel being paired with an ass, and a horseman on each animals. In other words, there was a column of camels down the line on one side, and there was a column of asses or horses down the line on the other side. They approached on the horizon like a train, each pair after the other.

When the watchman, with prophetic foresight, saw the animals thus mated together in pairs, he emphatically announced Babylon’s utter destruction. The setting of the vision is this: the watchman (the seventh messenger to the Church) "hearkened diligently with much heed" to future events, which he understood long in advance of other Bible students. Even the religious publication of which he was the founding editor was called The Watch Tower. But what is there in this particular vision to suggest that Babylon indeed had fallen? No booty or trophy of war is described to ostensibly indicate the cavalcade was returning from the scene of Babylon’s destruction.

The key is this: a rider on a camel was paired with a rider on an ass. But what is the significance of such an odd mating? Each member of the very elect rides both a camel and an ass. The camel, a conveyor of water in the desert, is a symbol of spiritual transport in the wilderness of sin and a reminder of Rebecca, who, picturing a class, rode such an animal to meet her bridegroom Isaac, a representation of Christ (#Ge 24:61-64). On the other hand, the ass is associated with victory and rulership. The Judges of Israel rode on white asses (#Jud 5:10). Therefore, each one who faithfully suffers with Christ during this Gospel Age will symbolically ride on the white horse of kingship (#Re 19:14). Each animal wants its mate. If the individual is faithful in performing the one task, he is assured of the honor of participating in the other. The rider on the camel and the rider on the ass are one and the same person! In verse 7 of the prophecy, the rider on the ass is mentioned before the rider on the camel to indicate that which most recently is seen to occur. The camel represents the former fleshly condition, in which the promise of future reward was foretold, and the other animal portrays the performance faithfully fulfilled. Throughout his ministry the watchman (seventh messenger) consistently taught that the true Church would pass beyond the veil of human experience before Babylon’s final fall. Therefore, the sight in the vision of the two animals paired throughout the line of march indicates the destruction of Babylon as a past event.

10. O thou my threshing the [bruised] sons of my floor: that which I have heard of the Lord of hosts, the God of Israel, have I declared unto you.

The "threshing" and "corn of my floor" refer to the harvesting and winnowing of the wheat class at the end of the age. The interjection and infusion of sympathy, as expressed in these words, come from Christ, the chief reaper (#Mt 13:30). So far in the harvest period, there has been a remarkable lack of the kind of persecuting experiences that have occurred in past ages -on the whole, there has not been the violence or the special crushing of the Dark Ages. However, this Scripture, as well as others, seems to unmistakably indicate that in the end time "the heel" members of the Little Flock will be bruised. In other words, the millstone will grind again before it is cast into the sea (#Jer 51:63, 64). Some of the Lord’s people will find themselves between the upper and nether millstones (#Re 18:21).

-Frank Shallieu, "The Revelation of Jesus Christ"

BEAUTIES OF THE TRUTH

Volume 4, Number 2, May 1993

The Resurrection Body of Jesus

144,000 Children of Israel

The Holy Incense Ingredients

The Creation Allegory

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of God’s Word. It is published free of charge. subscriptions will be entered for al who request it. Address all correspondence to Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

The Resurrection Body of Jesus

It is the view of most in Christendom that the body with which Jesus was resurrected from the dead was some kind of glorified flesh. Though extremely popular, this view presents a number of scriptural questions. Very few Christians would deny that Jesus gave his life as a ransom, that is, because of the penalty of death pronounced upon Adam (and his progeny) for his sin, we required a ransomer to pay the penalty for us. The payment was the life of a perfect man. Since none of the human race qualified, help had to come from some other source. Here God’s love stepped in and offered his only begotten son as payment. So Jesus came to earth and became something he was not before, a human being. His death was accepted by justice (the hands of God) as payment for Adam’s sin. Adam and his race were thereby purchased by Jesus and he is now in a position to offer life to the world. Notice Jesus’ own expression of this in #Joh 6:51:

"I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." Jesus says he would "give" his flesh. If this is so, then the idea that Jesus would somehow get his flesh back again seems to invalidate the satisfaction of justice. The ransom is truly a transaction where one thing is exchanged for another. The first thing is given up permanently! We have the expression that someone would ‘give their right arm’ for one thing or another. If you really did give your right arm for something and got that something, would you expect to get your right arm back?

No, of course not. The expression shows how much you value one thing or another, that you would be willing to pay a very high price for it. But it would be ludicrous to expect to get the price back after you have obtained the thing you are seeking. No less so with Jesus. His human flesh was given. Justice accepted. It cannot be regained without invalidating the satisfaction of justice. How, then, could he be raised from the dead? He would be raised, not as a fleshly human being, but rather as a spirit. Peter says this in #1Pe 3:18:

"For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit."

It should be noted in this text that the Greek says "put to death flesh, raised spirit." The parallel here is clear. What he was when he rose from the grave was not what he was when he went down to the grave. He is now a mighty spirit, just like his heavenly Father! The heavenly Father is not flesh!

The Apostle John very distinctly says:"... the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth."

It is inconceivable that God could be any kind of fleshly being. Flesh is incompatible with spirit. It cannot understand spirit life, it cannot see spirit life. The Apostle Paul wanted to make sure that the early Christians understood this. He wrote in #1Co 15:50:

"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption "

So Jesus was not raised flesh and blood, but rather he was raised a divine spirit in the "express image of God" #Heb 1:3, "Who being the brightness of his glory, and the express image of his person"

IT IS I MYSELF

However, an objection to this view is raised with respect to Jesus’ words in #Lu 24:39, where Jesus, after his resurrection, said to the disciples:

"Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have."

The objection contends that Jesus very clearly showed to his disciples his post-resurrection body, stating "it is I myself "Furthermore, Jesus states that they are not seeing a spirit but a true manifestation of himself. How do we harmonize this with the concept of a spiritual and invisible resurrection?

The first question we may ask is did these eyewitnesses of Jesus’ resurrection believe that what they were seeing was an illustration of what was promised to them? We don’t think so. One of the eyewitnesses in that room was the Apostle John. But John states the he had not yet seen what it is to live on the resurrected plane of the divine nature! In #1Jn 3:2 he testified that he had not yet seen what it is to be a spirit:

"Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is."

John had not yet, when he wrote that, seen Jesus as he actually was. But he had the hope that he would, because he knew the promise that what Jesus had received in his resurrection, the divine nature, would be what his faithful followers would also receive. Then, as a spirit creature, not as a creature of flesh and blood, John would behold Jesus as he actually was. The Apostle Paul also taught the same thing. Of Jesus in his present spiritual condition we read in #1Ti 6:16:

"Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see...."1

Notice in this verse once again that man, who is flesh and blood, cannot approach this condition and cannot even see it! If the body that was seen of the Apostles and others was in fact the spirit body of Jesus, this text could not be true. But the body that Jesus’ followers saw following his resurrection was not what Jesus really was. It was a body that Jesus materialized to communicate with his disciples and assure them that he had been resurrected. Since they could not see his real spirit self, he had to use what they could perceive.

After Jesus was resurrected, he appeared on multiple occasions to various ones to let them be certain of his raising. Some of these appearings were in forms not recognizable by his disciples. That is to say, he did not appear in a body that looked like he had before he died. This is an important concept. Spirit creatures have the ability to materialize human bodies. These bodies are used only to communicate, except in the case of the wicked angels before the Flood. (#Ge 6:2, #Jud 6) There are numerous examples where angels did this very thing in the capacity of messengers from God. Jesus’ post-resurrection appearances seem to be the same thing.

The first example of this is the wonderful experience had by two of the disciples recorded in #Lu 24:13-33 on the road to Emmaus. These walked and talked with Jesus but did not recognize him. We are told "their eyes were holden that they should not know him" What does this mean? The Gospel of Mark tells us in #Mk 16:12 that "... he appeared in another form unto two of them. ..."

Being able to appear in another form is within the capacity of a spirit creature. Clearly the "form" Jesus appeared in was not his fleshly body that he gave for the world, but a convenience form he used to communicate and encourage.

Spirits are not restricted by physical obstructions as are we humans. They have supernatural power like the single angel who killed186,000 Assyrians camped outside of Jerusalem during Hezekiah’s reign in one night. These creatures can come and go as they please, like the disembodied hand which suddenly appeared and wrote words of judgment on the wall of King Belshazzar’s palace, only to disappear just as abruptly. It is this ability by which we understand the sudden appearance of Jesus to his disciples in a closed room as recorded in #Lu 24:36. The fact that the body Jesus used had the same wounds as those inflicted upon him as a dying human, is pointed out as proof that the flesh itself was raised. However, we observe that no such wounds were noticed by his disciples when he appeared in other forms. Returning to our text in #Lu 24:39, we note that Jesus himself points out that what they were seeing was not spirit. His words again in #Lu 24:39:

"Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have."

Jesus’ own testimony lends further support to our concept of separation of spirit and fleshly natures. A spirit cannot be handled the way Jesus’ body was at this appearance. A point is sometimes made with respect to Jesus’ words here that he was "flesh and bone" as opposed to "flesh and blood." Is there anything significant here? We believe that there is. The expression "flesh and blood" conveys to us the idea of living flesh. The fact that Jesus left out the word "blood" and substituted the word "bone" may reinforce the idea of a spiritual resurrection.

In the Old Testament, blood is associated with life. In #Ge 9:4 we read:

"But flesh with the life thereof, which is the blood thereof, shall ye not eat."

This identification of life with the blood helps us to understand the concept of sacrifice unto death, which is central to the theme of Christianity during the Gospel Age. All of those who will follow Jesus must render a sacrifice unto death even as their Master did. Their "blood" must be poured out as was their Lord’s. So when Jesus omitted the word "blood" in the expression "flesh and bone"‘ he was teaching two things. First, the fact that his sacrifice was complete, his blood had been poured out unto death. Secondly, the body that he materialized was not living in the sense that the disciples were living. Blood is not indicated. It was animated, rather than alive, and controlled by the real spirit being unseen and unseeable to them, Jesus the Divine. This conclusion is in harmony with all of the other testimony we have already considered.

AN ILLUSTRATION FROM THE TABERNACLE

There is a beautiful type of this resurrection Truth which appears in #Nu 4 Numbers chapter 4, where the coverings of the tabernacle furniture are described. The Levites and Priests are given specific instructions for moving each item within the tabernacle and courtyard. Only the copper Laver is moved to the next camp without having some kind of covering.

The coverings of the Ark of the Covenant appear to be special in illustrating the resurrection hopes of Jesus and his church. The description of the coverings is found in #Nu 4:5, 6, which read."And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering veil, and cover the ark of testimony with it. And shall put thereon the covering of badger’s skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof."

This elaborate covering ritual was intended by the Father to teach us lessons. So what is the lesson?

Sealskin covering is not a particularly attractive covering, being black and unsightly. As such it well represents the view the unchristian world has of sacrificial Christians. They see only the flesh. They perceive nothing beautiful about our commitment to the Father and our labors in His service.

The veil between the Holy and the Most Holy represents the demarcation between spirit begettal (in the flesh) and spirit birth, in other words, the death of the flesh.

Finally, the color blue represents faithfulness. So a cloth of blue would betoken the faithfulness of those so clothed. The Ark of the Covenant was unique in being the only item which had an outer covering of blue. All of the other pieces(with the exception of the Laver) had sealskin as their outer covering. This difference is significant.

The Most Holy compartment of the tabernacle represented the condition of glorification. The Holy represented the condition of spirit begettal while still in the flesh. The veil between the Holy and the Most Holy represented the demarcation between flesh and spirit. The articles within each of these areas corresponded to the conditions represented by the areas. So the Ark of the Covenant represents the church born on the divine plane partaking of the divine nature.

_______________________

1 There is some question about whether this verse is speaking about Jehovah or his son Jesus. While we have no contention with those who prefer to see the Father here, we incline to believe that it is Jesus about whom Paul is referring. One compelling reason is that in the previous verse this one "dwelling in the light" is also described as "the King of kings, and Lord of Lords," an expression which #Re 17:14 clearly ascribes to Jesus.

2 The word "badgers"‘ is mistranslated in the KJV. The correct translation should be "sealskin." So the question is, what kind of resurrection body will the church have in the divine glory? The fact that the Ark had an exterior covering of blue instead of sealskin teaches that mankind in the Kingdom will perceive the faith of the church. But since the sealskin is not visible, it means the world will not see the flesh of the church! So will the flesh be glorified and brought to heaven as often taught? No! Look again at the type. The sealskin does not touch the Ark! It remains separated from the golden Ark by the veil of demarcation. The flesh does not go beyond the veil!

This is another beautiful confirmation of the Truth seen elsewhere, that Jesus and his church die as fleshly creatures, and are raised as divine spirits.

- David Stein

144,000 Children of Israel

Why is it sound doctrine to believe that the 144,000 of #Re 7:4 and #Re 14:1 represent the church and not literal Israelites? The reasons (some better than others, but cumulatively strong) are as follows:

(1) The very fact that #Re 7:4 says "of all the tribes of the children of Israel" is reason to believe that it means something else. We are clearly told in #Re 1:1 that this message has been "signified" - put into signs and symbols. This is not a literal book, and very little of it says what it means. (The numbers seem to be literal, but not the words they modify. For instance, there are seven trumpets, but while there really are seven, they are not really trumpets.)

(2) #Re 7:3 defines the 144,000 as servants of God. Since this was written more than 60 years after the crucifixion, it seems that only Christians would now be called servants. That this class existed during the age is clearly manifest by #Re 9:4, where those sealed in their foreheads are found under the fifth seal-probably the time of Wycliffe.

(3) #Re 7:4 seems to use "Israel" much as it was used by the Apostle Paul. In #Ro 9:6-8 Paul wants it clearly understood that the name rightly belongs not to Abraham’s descendants after the flesh, but to the faith seed. He continues the concept in #Ro 11:26, where it is clear that the gentile church is the first part of "all Israel" the part which will turn ungodliness away from the rest of Israel, the fleshly seed, here symbolized by Jacob. It seems no accident that spiritual Israel is here associated with Zion, even as the 144,000 are with the lamb on Zion in #Re 14:1.

Paul continues this usage in 1Co 10:18, where he found it needful to refer to natural Israel as "Israel after the flesh:" knowing that his Corinthian hearers considered themselves "Israel" even though they weren’t "after the flesh" #Ga 6:16 carries on the same practice in reverse, where he calls the church "the Israel of God" (Jew and gentile alike), since Israel after the flesh had mostly rejected the gospel.

(4) #Re 14:1 (in addition to identifying spiritual Israel with Zion as in #Ro 11:26) says that the 144,000 have "His name (the Lamb’s) and His Father’s name." (The King James does not so read, but the old manuscripts do.)This again establishes the Christian character development of this group.

(5) #Re 14:3 gives more pertinent information regarding the 144,000. Only they could learn the "new song" Is it reasonable that the church cannot learn this song? Note also that they are "redeemed from the earth." Now compare this verse with #Re 5:9, 10. The lamb redeems the new reigning priesthood (the church) - and, it is again associated with the "new song."

(6) In #Re 14:4 is a convincing list suggesting the identity of the 144,000. They are not defiled with women (churches) - suggesting that, though they may have been associated with or identified with these "women" the pollutions did not rub off. They are "virgins" (as in the Wise and Foolish Virgin parable). The symbol of spiritual virginity seems applicable only to Christians who wait for their Bridegroom, not to Israel after the flesh who was married to God! (#Jer 31:32) These are "followers of the Lamb," ie., disciples. These are firstfruits - a term used clearly in the New Testament only as a symbol of the Church. (#1Co 15:23; Jas 1:18)

(7) #Re 14:5 could be a problem. The church is not "before the throne," but on it. Fortunately this phrase is spurious, not being in the old manuscripts.

(8) Lastly, consider the import of the number. Of what consequence would it be to know 144,000 Jews would be faithful to God suddenly at the end of the age? The information seems worthless. However, to know the size of the true church is information of great value - something to spur us on to faithfulness. The "size" of the New Jerusalem (#Re 21:10-17) makes use in various ways of the number. Is this an accident? Is it not unusual that as early as #Ge 15:13 the number is implied? (400 years of 360 days each = 144,000 days.) It may even be that the Lord selected the number 40 as the symbol for a complete period of trial because it has 14,400 days.

(Many scriptural Numbers appear to have significance only when multiplied by 10 or by 100 or by 1000.)

In summary, it is much easier Scripturally to justify 144,000 as the size of the Church than as a number of Jews at the end of the age. Not only are the evidences compelling, but the results have more significance.

- David Doran

The Holy Incense Ingredients

(#Ex 30:34-38)

In ancient and medieval civilizations there existed little hygiene. The close proximity of chicken coops, animal stalls, and garbage heaps to family living quarters was the order of the day.

Inadequate sewage drainage and disposal, and the noxious vapors of perspiration in body and clothing, of beasts of burden, and of human waste, added to the tenacious presence of flies, mosquitoes, and insects everywhere -these were among the unpleasantries of the past. There was some relief, however. The use of burning spice acted as a strong deterrent in repelling insects in the household and also camouflaged unpleasant odors. Although burning incense is not considered to have a most delightful aroma by the effeminate, sterilized Western civilization of today, to the ancients the contrary was true. Burning incense was a most welcome and delicious fragrance - even treasured.

All four ingredients of the holy incense are designated as incense of pleasant odor, "sweet spices." All four are gum resins that come forth, in one manner or other, in tear like form, usually hastened along by repeated incisions - cutting experiences.

Stacte (Hebrew netaph from nataph,- to drop, that is, a droplet). A kind of gum or precious ooze produced from the storax shrub or small tree, stacte retains a waxy or resinous form instead of flowing out as a liquid. It possesses medicinal value and when burned has a subtle balsamic fragrance.

The spiritual symbolism seems to be abiding faith (possessing elements of trust, confidence, and hope). Jesus called attention to what mighty deeds could be performed by its possession in even a mustard-seed quantity (#Mt 17:20; #Lu 17:6). Today an expression for such smallness is a mere "drop in the bucket."

Onycha (Hebrew sheheleth,- Syriac shehelta,- a tear or a distillation). Most critics consider the Greek onycha(meaning nail, as in fingernail) to signify the hard external lid or covering of a shellfish, mollusk, or perfume crab. But the context and the etymology seem to require the gum of some aromatic plant, perhaps gum-ladanum. The Hebrew word would seem to mean something that exuded, having odorous qualities.

The spiritual counterpart appears to be emulating love (the sympathetic tear, pity, compassion).

Galbanu(Hebrew chelbenah, that is, chalab, milk, and/or cheleb, fat, plus nah, a contraction of noah,- to weep, lament, or mourn, in participle form). Galbanuis a resinous gum usually found in clumps of hardened, yellow tear like drops, probably from the Cistus galbanum, a shrub. Most scholars incorrectly identify galbanum with Bubon gummiferu , which has a strong, piercing smell and is therefore not in agreement with its biblical designation, a sweet incense.

This spice seems to represent zealous obedience (submission, self- denial, cross-bearing).

Frankincense (Hebrew lebonah,- whiteness). Frankincense is a sweet- smelling gum obtained from the tear like exudation of the frankincense tree. The first incision into the tree yields a milk-white substance that exudes quite freely. With the second incision the substance loses much of its whiteness. The third incision usually produces a golden hue, translucent resin -its most prized form. The name "frankincense" signifies whiteness, which is its chief early noticeable characteristic. It is more likely that the scriptural designation "pure frankincense" refers to its later translucency rather than to its early whiteness. The color comes with aging.

Frankincense means praise (and thanksgiving). The early convert to Christianity, as the newborn babe, desires the sincere milk of the word that he may grow thereby, and is quick and responsive to praise his Maker with his lips. The mature veteran of the Cross, if completely faithful in the discharge of his duty, offers a more disciplined and meaningful Godlike (golden) praise to his Creator. Jesus gave thanks for the cup, symbolizing his ignominious death on Calvary hill (#Mk 14:23). "Precious in the sight of the Lord is the death of his saints" (#Ps 116:15)

The commandment was that nothing like the holy incense should be made for common use, death being the penalty for disobedience. This command was meant to instill a reverence among the Israelites for whatever was of divine institution so that they would assiduously guard against its profanation or abuse. For the Christian Church the admonition is to beware of counterfeit presentations or any unhallowed prostitution of the ordinances of God.

- Frank Shallieu, "The Return of Jesus Christ"

The Creation Allegory

"In the beginning God made the heavens and the earth." - #Ge 1:1

Many Bible stories are allegorical. Not that they did not literally happen, but that the events they contain were so overruled by God as to contain a deeper allegorical lesson in addition to their historical facts. Examples of this include the life of Abraham and the book of Job. The Creation account may well be another example.

THE BASIS

Certain Scriptures suggest the possibility that Creation is a picture of Restitution, the re-creation of earth and mankind to their finished state.

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away: and there was no more sea."-#Re 21:1 (See also #2Pe 3:13)

"And, Thou, Lord, in the beginning hast laid the foundation of the earth,- and the heavens are the works of thine hands. They shall perish: but thou remainest: and they all shall wax old as doth a garment: And as a vesture shalt thou fold them up, a d they shall be changed: but thou art the same, and thy years shall not fail." - #Heb 1:10-12 (See also #Ps 102:25, 26)

These texts show a relationship between the created and the restored. In the Hebrews text, the similarity with the vesture is not in the destruction of the garment, but in the folding of it for storage and later re-use.

The same thought is suggested by the "re" prefix on such words as restitution and restoration. The "re" prefix contains the thought of again or anew.

With this preface, let us look at the allegorical similarities between creation and restitution.

THE ORIGINAL STATE

"And the earth was without form, and void: and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters." - #Ge 1:2

Symbolically a similar state prevails at the beginning of restitution. In #1Th 4:16 the Lord returns "with [en, literally in] a shout." This suggests that the Lord’s return is in the midst of a shout.

On page 146 of the Second Volume (B146) this shout is identified as the Jubilee Trumpet, the clamor for liberty. It is this call, carried to extremes, that leads to the age-closing scenes of anarchy. This anarchy is analogous to the earth being "without form and void."

LIGHT

"And God said, Let there be light; and there was light." - #Ge 1:3

Light was the necessary first step. Not only did it provide warmth, but it became a catalyst for all future steps Light is necessary for life, providing for photosynthesis in plants and metabolic action in animals.

Although the sun did not become visible until the fourth creative day, it seems certain that the light referred to in #Ge 1:3 is sunlight, appearing then indirectly and indistinguishable as to source.

In #Ac 3:19-21 the Lord’s return is directly connected with "the times of restitution." The first stage of the restitution process is the return of Christ. He, primarily, is the "Sun of righteousness," though he is not yet recognized as such. Nevertheless he is "the light of the world." (#Joh 8:12; #Joh 9:5)

As light, in creation, was the catalyst for life, so Jesus, at his return, is the catalyst for the resurrection life -the "Everlasting Father."

"And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day." -#Ge 1:5

The designation of light as "Day" and darkness as "Night" is also worthy of note.

Day is from a root word meaning warmth, which is logical. However, Night is from a root meaning "to twist, as away from the light." This meaning cloaks the scientific fact that night is caused by the turning of the earth away from the sun, a fact supposedly unknown until the time of Copernicus.

Allegorically, too, this is fitting. Man’s nighttime of sin and death has been caused by a turning, a moral turning away from the light of rectitude and righteousness.

ATMOSPHERE

"And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day."- #Ge l:6-8

The firmament, or air, serves many functions in the creative process. (1) It provides breathable materials for both plants and animals. (2) It provides a shield protecting the planet from asteroids and other outside invasions. (3) It supports the wind structure so necessary to moving the air over the water masses to pick up moisture to irrigate the landmasses.

This firmament is specifically said to be created by dividing waters from waters. The earth had been enveloped in a cloud of vaporous waters. The lighter part of this moisture was forced upward, leaving a space between it and the heavier waters which covered the globe.

How analogous this is to the provision of the Mediator in the restitution process. While #Ac 3:19-21 connects restitution with the Lord’s return, the following two verses join restitution with the raising up of a prophet like unto Moses-a mediator.

This work is carried out by the raising to life again of the Church class, beginning with the resurrection of the sleeping saints. Since waters frequently represent peoples, how better to describe this process than to liken it to the making of a firmament by separating waters from waters some going upward while others remain on earth. The Mediator is formed by separating one segment of mankind, the Church, from the rest through a process of raising one to a spiritual life.

The functions of this Mediator exactly parallel the functions of the atmosphere. (1) The Mediator, like the air, provides a breathing space for man’s development. Idiomatically we use the expression "give me space" to describe the very type of needs that mankind will have before being able to stand before the strict justice of God’s throne. (2) In this manner, like the atmosphere, they will provide a protective covering for man during the 1000-year reign, safeguarding them from the judgments of strict justice. (3) As the winds move the clouds over the water to irrigate the dry land, so the Church will take the lessons from the turbulent unstable (water) state of the present evil world to the stable (dry land) conditions of the kingdom age.

It is noteworthy that this second day of creation lacks one phrase that is common to all of the other creative days - "it is good." It is the only creative day lacking this appellation. Why? Not because it wasn’t good, but because the work of separating waters from waters was not yet complete. It would not be until some 1656 years of the seventh day had elapsed before this phase of creation would be completed-when the last canopy of waters broke and produced the world-wide flood of Noah’s day.

On various occasions Bro. Russell suggested that the ancient worthies, after the Millennium, might be raised to a spiritual nature. While not dogmatic on the point, he does introduce several scriptures which support his concept. If this thought is correct, it would parallel nicely the fact that the separation of the heavenly waters from the earthly waters was not complete until some time into the seventh day, the day of rest.

DRY LAND

"And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so." - #Ge 1:9

Apparently the surface of the earth was totally covered by water up to this time. The soupy mixture of vapor and mineral-laden waters that prevailed in the "void" condition of earth had cooled, leaving only liquid. Further eruptions would be required to heave up land masses from beneath the covering seas. But land would be essential, not only for man and animals, but for the ecosystem they would need for their support.

The same is true in our allegorical picture. Consider this progressive picture of society, as it is painted by the Psalmist and the Revelator:

"Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea." - #Ps 46:2

"And every island fled away, and the mountains were not found." - #Re 16:20 The mountains, kingdoms of earth, are swept up in the rising tide of liberty demanded by the restless masses, pictured by the sea in Psalms. Then these "islands" [mountains in the midst of the sea] are swallowed up as the restless masses become worldwide in total anarchy. The whole earth is now a "sea," turbulent and out of control.

But when the Kingdom shall have completed its work, we read: "and there was no more sea." (#Re 21:1) The whole world will retreat from its restless, anarchistic conditions, and become as stable as the dry land.

The beginning of this stabilizing work will be with the "better resurrection" of the Ancient Worthies. The radiating effect of these "princes in all the earth" will echo through Israel to all the nations of the world, producing increasing tranquility and stability. These faithful ones of the past will be the firstfruits of the dry land condition.

PARALLEL DAYS

Before proceeding further, it is worthy to note the relationship between the first three and the next three creative days.

The second set of three days populates the areas created by the first three days. This direct relationship suggests a distinctive and planned division of the creative process into two types of activity. So it is with restitution. That work is divided into two distinct sections.(1) Preparation the return of Christ, the raising of the Church and the resurrection of the Ancient Worthies; and, (2) Resurrection and the subsequent educational processes by which man will become equipped to maintain the life which he has obtained through the ransom. This second set of days, therefore, relates to the steps which man will need to take from the grave to perfection.

SUN, MOON, STARS

"And God said, Let there be lights in the firmament of the heaven to divide the day from the night: and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights: the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day." - #Ge 1:14-19

These lights were already there and had been for millions of years. This is evident by the amount of time it takes for light to travel from the more distant stars to the earth. What evidently occurred on the fourth day was the thinning of the vapor clouds around the earth to such a degree that they permitted these luminaries to be individually distinguished.

So it will be with men in the Kingdom. The light of the Gospel sun is even now shining, though men recognize it not. The moon of the new law covenant will soon be evident. And the divinely provided teachers- whether the apostles (#Re 12:1) or the ancient worthies (#Da 12:3)will be also provided. Man’s first step will be in not only recognizing the enlightenment from these sources, but acknowledging the sources themselves.

These lights - especially the sun and the moon - are said to be for rulership, "to rule" the day and the night. The Gospel and the new law will be the display of divine rulership on the earth. They are also said to be "for signs." The mariner, at night, sets his course by these heavenly guideposts, determining the set of his compass by the consistency of the stars. The divinely appointed teachers of the kingdom will provide similar guideposts for mankind along the highway of holiness.

The lights are also for "seasons." The alternating warmth of summer and cold of winter are results of the angle of the earth to the sun. So mankind will need the contrasting lessons of good and evil, determined by their spiritual attitude to the "Sun of righteousness," to provide the appropriate climate for their growth.

"Awake, O north wind and come, thou south blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and cat his pleasant fruits." - #SS 4:16

These lights are also timekeepers -"for days and years." They set the milestones of time by which we mark our human progress. So the Gospel sun, as a mirror or as a clock, will inform men of their progress and set the time schedule for their learning of righteousness - at first, a hundred years; and then, a Millennium.

FISH AND BIRDS

"And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day." - #Ge 1:20-23

Fish and birds, the animate life to populate the air and sea, formed in the second creative day, were the product of the next creative step. Fish are animals that are designed to live in the sea. They are suggestive of the qualities that man must have to endure the turbulent, unstable (#Ge 49:4) condition of their water, or restless, condition. The learning of the lesson as to why God permitted evil is the first lesson which resurrected man must learn.

Birds are those creatures which can navigate vertically in the sky and can well picture, among other things, the heavenward navigation of our prayers. The development of an active prayer life is another prime essential in the development of resurrected mankind.

LAND ANIMALS

"And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, a d beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good."- #Ge 1:24, 25

The object of this vast array of animate creation is given in verse 28:

"And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it.- and have dominion over the fish of the sea, and over the fowl of the air and over every living thing that moveth upon the earth."

As to how man was to use each of the animals which God provided in this dominion we are not informed. We do know that Adam’s early days were spent in getting intimately acquainted with the wide variety of God’s creation.(#Ge 2:19)

The dominion of man in God’s Kingdom, while it may include the animals, is much more extensive.

"He that is slow to anger is better than the mighty,- and he that ruleth his spirit than he that taketh a city." - #Pr 16:32

This dominion of self is well illustrated by the creation of the animals. It is interesting to note that while the creation of animate creatures may well have been the invertebrate first, followed by domestic animals and, finally, wild beasts, they are listed in a different order in verse 25. There they are given as (1) beasts, (2) cattle, and (3) creeping things.

A familiar expression giving man’s dominion is that man is to have a victory over "the world, the flesh and the devil." In such instances as Daniel’s vision of earthly governments (#Da 7), wild beasts represent the nations of the earth the world. In the Tabernacle, the cattle were the animals of sacrifice, upon which the priest would lay his hands saying, in effect, "This represents me." The cattle, then, are a good picture of the flesh. The most noted creeping thing, the serpent, is the age-old symbol for the devil. Thus, the order of man’s dominion as given in #Ge 1:25 is strongly suggestive of that which it illustrates -dominion over the world (beasts), flesh (cattle) and the devil (creeping thing).

MAN

Finally, the creative activity is crowned with the final act-the making of man ... and of woman. "So God created man in his own image, in the image of God created he him: male and female created he them ." - #Ge 1:27

It is only after these six successive steps that the restitution process will have produced its finished product perfected mankind. It is only then that man will be in God’s own image. It is only then that he will show the completeness contained in the expression "male and female"- the created complete with his helpmate, combined as a whole being.

It will be only then that "resurrection" will receive its full meaning - a complete restanding, and not a mere resuscitation from the dead.

"But 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 anymore: for they are equal unto the angels,- and are the children of God, being the children of the resurrection." - #Lu 20:35, 36

The "resurrection" is not automatic, but something of which one must be "accounted worthy."

GOD RESTED

"And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made." - #Ge 2:2

And so it will be, when the resurrection work is complete, not only can God rest in his finished creation, but man, too, can rest in the joy of his eternal inheritance.

"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." - #Mt 25:34

- Carl Hagensick

BEAUTIES OF THE TRUTH

Volume 4, Number 3, August 1993

Satan, the Serpent, and the Woman

Jesus’ Birth and Herod’s Death

Chronology of the Hebrew & Septuagint

The 450-Year Period of the Judges

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless riches of Gods Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

Satan the Serpent and the Woman

What beginning is referred to in #Joh 8:44, which states that Satan was a liar from the beginning? Lucifer was perfect from the time he was created until the day iniquity was found in him (#Eze 28:15). His defection commenced here on earth, in the physical Garden of Eden, and is associated with the dawn or "beginning" of human civilization.

The failure of Lucifer to exercise continued and steadfast trust in the inherent goodness of God, as well as his failure to maintain a proper respect for the dignity of the office of the Supreme Deity, paved the way for his downfall. These failures, together with the development and the harboring of personal pride and ambition in his thoughts, were the soil or culture of his heart, in which the seeds of sin germinated and lodged.

Piecing together the clues in the Genesis narrative reveals that the Adversary felt confident in his distorted assessment of what appeared to be the true nature of God’s motives and dealings with the first human pair. Until events proved otherwise, Satan felt justified in his appraisal of the situation, and he was oblivious to the rebellion in his own heart and to the abhorrence of his own defection. The record is clear that Satan desired to be Adam’s Lord and God. It did not take much imagination on Lucifer’s part to see that the creation of physical beings on this planet was but the prelude to a vast program of populating all the other physical universes with creatures similar in nature to Adam.

Nor did the Adversary, up to this point in time, possess a sense of dread of impending judgment for his actions. None of God’s intelligent creation had heretofore died in the spirit realm. It would therefore be easy to assume falsely that death to those created in God’s image was an impossibility.

Until this time no occasion had arisen to invoke divine indignation, for God’s will was, is now, and ever will be done in heaven. The exception is the earth; it is here that God did not prohibit or interfere with the introduction of sin-which He foresaw-to stain, pollute, and to temporarily mar His physical work. The divine intention is that all should see, as an object lesson, the exceeding sinfulness of sin and be alerted to the danger of the allurements of evil, so that those who are rightly exercised will profit thereby.

Satan’s strategy in Eden was to beguile Eve in order to get through to Adam. The Adversary used the serpent as his medium by taking possession of that creature so that he could better incite or provoke the woman to transgress the Lord’s commandment and thus prove his estimate that God was a liar.

First, the serpent (or Satan) put God’s commandment to Adam in a very unfavorable light by introducing an improper emphasis into the original declaration. God had put the emphasis upon the generosity of His terms. "Of every tree of the garden thou mayest freely eat but of the tree of the knowledge of good and evil [merely], thou shalt not eat of it for in the day that thou eatest thereof [dying] thou shalt surely die" (#Ge 2:16, 17)

Satan’s slant was a negative approach. "Yea, hath God said, Ye shall not eat of every tree of the garden?" (#Ge 3:1)

The Devil thus planted a seed of doubt, impugning God’s motives by injecting suspicion into Eve’s mind in the form of a question to engender distrust. Note Eve’s reply. "We may eat of the fruit of the trees of the garden [she omits ‘every tree’].But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." (#Ge 3:2, 3)

It can be seen that both Eve and Satan misunderstood the situation. The prohibition of the tree of knowledge was simply a test of obedience on mans part. If, on the one hand, the penalty of death for disobedience was severe, the test, when seen in its proper light under normal circumstances, was, on the other hand, a very simple and reasonable one to obey. God did not say, "If ye touch it, ye shall die"; but He said, " If ye eat of it, ye shall die."

The woman thought God had implied that this particular species of tree was exceedingly poisonous and that mere contact with it would be lethal. Anyone possessing a suspicious nature will sometimes misunderstand the most explicit of statements. This trait also applies to the Adversary, in spite of all the intelligence he may possess. A careful reading of #Ge 2:9 plainly indicates that every tree of the garden, including the tree of knowledge, was good for food-the tree of knowledge was simply prohibited. At first, both the Devil and the woman thought God had implied that the tree was poisonous; and since they both saw the serpent partake of it, they concluded that the Creator had deliberately misrepresented the matter. It is written that God had made the serpent "more subtle" (#Ge 3:1); therefore, the cunning this creature possessed did not result from partaking of the forbidden fruit as a "brain food," but was a part of its very implanted nature.

The Adversary’s reply to the woman revealed Satan’s own mistrust of Deity. Note the boldness and effrontery of Lucifer’s flat contradiction of the Creator’s original declaration of the death penalty.

The Devil declared, "Ye shall not surely die" (#Ge 3:4). The inclusion of the word "surely" is tinged with sarcasm and even contempt. "For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil ‘ " (#Ge 3:5)

It is true that the Lord Himself designated this particular species of tree "the tree of knowledge of good and evil," but the Lord did not mean, as the Adversary thought, that eating its fruit would enable man to possess the intelligence of angels in acquiring a superhuman ability to discern that which is wise and that which is unwise, or to foresee in greater measure the results of certain actions or events for good or evil in due process of time. Rather, God’s designation of the title "the tree of knowledge" indicated His foreknowledge that:

1. Man would sin by partaking of the forbidden fruit.

2. Man, by partaking thereof, would experience shame, nakedness, and related guilt complexes, as well as harrowing experiences ending in death. All such experiences would be in marked contrast to his former blissful state before the entrance of sin.

3. This tree would forever be a symbol of the exceeding sinfulness of sin and its dire consequences.

By believing the tree was a brain food, Satan thought God was trying to curtail the liberty of both Adam and Eve lest they become too independent of divine control. The Adversary regarded the threat of death and extinction as a mere bluff on God’s part to prevent them from getting too far out of line. Satan therefore patronizingly posed as man’s true benefactor, hoping to win to himself the friendship and loyalty of the parents of a new and potentially illimitable race of physical beings. Thus reasoning, he would be the "Lord God" over a vast physical domain, similar to Jehovah’s supreme rule over the vast spiritual realm.

Therefore, the woman seeing that the tree was "desired to make one wise" feeling to some degree that God had withheld this reward from her and her husband for some selfish reason, and realizing that the food was not poisonous as she mistakenly thought she had been led to believe - considered her doubts about God justified and ate the fruit. The scriptural narrative indicates that Eve had Adam accompany her to the tree. "She took of the fruit thereof, and did eat, and gave also unto her husband with her [i.e., by her side]; and he [no doubt shocked by her betrayal and act of disobedience to the divine command] did eat [the forbidden fruit]." (#Ge 3:6)

Adam was not deceived with the hope of obtaining an illegal reward as was Eve. In a sudden, impulsive suicidal pact, he partook of the fruit to share with her the penalty of death (#1Ti 2:14; #2Co 11:3). And the Lord God, who had taken the man and put him into the garden to dress and keep it, now banished him without.

Improper Translation. "And the Lord God said, Behold, the man is become as one of us, to know good and evil." (#Ge 3:22)

It is difficult to see - yea, almost incomprehensible to understand-how man, through an act of disobedience, could become more godlike, resembling God or the Logos or the angels of heaven. What would have happened had man not sinned? Would he whom the Creator had looked upon and declared to be "very good" have been less godlike by abstinence from sin? Certainly not!

Adam and Eve were created in the image of God (#Ge 1:27) before they ate the forbidden fruit.

Corrected Translation. "And the Lord God said, Behold the man become as one of us [previously made in our image and likeness] to know good and evil [how he has fallen!]."

- Frank Shalliu "The Revelation of Jesus Christ"

Jesus’ Birth and Herod’s Death

Bible Students have long believed that Jesus was born in 2 BC (SS, Vol. 2, pp. 54-62 [B54-B62]). But many modern historians have dated his birth at from 4 to 7 BC. The reason for this is that Jesus was born before Herod died (#Mt 2:1), and it has been thought that Herod died in the spring of 4 BC, following an eclipse of the moon early in that year. Early Christian writers, however, testify against such an early date.

"Virtually all early Christian historians and chronologers who lived from the second to the sixth centuries (and even later) put the birth of Christ after the eclipse of 4 BC. Irenaeus, Clement of Alexandria, Tertullian, Orosius, and Cassiodorus Senator said Christ’s birth was in a year we now recognize as 3 BC.1 The early Christian chronologist Julius Africanus said it was the year from 3 to 2 BC. This same year was accepted by Hippolytus of Rome, Origen, the Chronicon Cyprianicum, Eusebius of Caesarea, John Chrysostom, Jerome, Hippolytus of Thebes, Photius Patriarch of Constantinople, the Greek historian Zonaras, and Bar Hebreaus, who quoted Syrian, Armenian, and Greek sources. Ephiphanius and the early Syrian chronological work called the Chronicon Edessenum indicate it was 2 BC. Almost all the early Christian fathers of whom we have record said Christ’s birth was in either 3 or 2 BC."2 The Scriptures support the later date. Jesus began his ministry as he turned 30, being baptized by John. (#Lu 3:23) Since John had begun his ministry in the 15th year 3 of Tiberius Caesar (#Lu 3:1), 29 AD, Jesus turned 30 years of age no later than 29 AD. So Jesus could not have been born any earlier than 2 BC:4

This suggests that there has been an inaccurate deduction by many historians about the date of Herod’s death. What is their reasoning? Where is the flaw? In an article by William Filmer, published in the October, 1966 issue of Journal of Theological Studies, "The Chronology of the Reign of Herod the Great," the evidence is reviewed in detail. Filmer concludes that Herod died in early 1 BC. We here summarize his findings.

Most of the primary information on Herod’s reign is from Josephus, a Jewish historian of the first century AD. He states that Herod died shortly after a lunar eclipse, but before Passover. Eclipses which could be the one referred to occurred on 15 September 5 BC, 12/13 March 4 BC, 9 January 1 BC, and 29 December 1 AD. To determine which of these four was meant, we look at other evidence.

Josephus indicates that Herod was appointed king of Judea by the Romans, Mark Antony specifically, three years before Herod actually conquered Jerusalem, deposing the previous king, Antigonus. He states that Herod reigned 37 years from his appointment, but 34 years from the death of Antigonus:5 Therefore, if we could date any year of either span positively, we could compute the date of Herod’s death. Josephus does give data which enable dates to be assigned. The problem is that some of the data yields one date, and the balance of the data another.

On the one hand he states of Herod’s appointment, "Thus did this man receive the kingdom, having obtained it on the hundred and eighty- fourth olympiad, when Caius Domitius Calvinus was consul the second time, and Caius Asinius Pollio." (Ant. XIV xiv 5) "This makes it 40 BC, but in this he is contradicted by Appian, who mentioned Herod’s appointment in a context that can be dated from Dids Roman History to 39 BC." (Filmer, JTS pg. 285; Appian, Civil Wars, v. 75, chap. viii) And Josephus said of Herod’s victory at Jerusalem that he took it with help from General Sosius, "when Marcus Agrippa and Caninius Gallus were consuls at Rome, on the hundred eighty and fifth olympiad ...," which gives 37 BC, but continues, "... on the third month, on the solemnity of the fast, as if a periodical revolution of calamities had returned since that which befell the Jews under Pompey; for the Jews were taken by him on the same day, and this was after twenty-seven years’ time " (Ant XIV xvi 4) But Pompey conquered Jerusalem in 63 BC, giving 36 BC for Herod’s victory. Filmer also quotes Dids writings to show that Sosius was inactive in 37 BC, for "the Romans accomplished nothing worthy of note in Syria ... Sosius ... spent the time devising means, not for achieving some success and incurring [Antony’s] enmity, but for pleasing him without engaging in any activity." (Dio, xlix, 23, 1-2)

Filmer supports the later dates (39/36 BC) with six more arguments.(1) a difference between Roman and Jewish new year dates may have led Josephus to err one year in relating Jewish records with Roman consular years; (2) "Apart from this, several other consular dates given by Josephus are impossible to reconcile with one another," (pg. 287); (3) the 27 year span between Jerusalem’s fall to Pompey and to Herod is confirmed by Josephus’ mention of Hyrcanus (installed by Pompey) and his successor Antigonus (removed by Herod) holding the office of high priest for 24 years, and 3 years 3 months, respectively; 6 (5) the history of Antony’s activities for six years from the Battle of Philippi (at the end of 42 BC) are much more consistent with the 39/36 BC dates; (6) Josephus refers to a shortage of food at the time of Jerusalem’s fall to Herod, caused by a sabbath year.

Concluding that a previous sabbath was recorded in 135/134 BC, one would also have fallen in 37/36 BC. So at the close of 36 BC there would indeed have been a shortage of food caused by a sabbath year.

WHERE ARE WE?

This evidence tells us that Herod’s appointment to be king was in 39 BC, and his actual assumption of kingly power by conquering Jerusalem was in 36 BC. 37 and 34 years respectively bring us to 2 BC. So neither the eclipse of 5 BC nor that of 4 BC can be the one Josephus referred to as just preceding Herod’s death. The next possible eclipse would be that of 9 January BC 1. But isn’t that too late? Shouldn’t Herod have died in 2 BC? No. We can adjust our dates by one year, if we assume (as footnote 6 suggests) that Josephus considers the first fractional year of reign as the "accession" year, and the next as year "one" (which was a common method of reckoning). Filmer also shows that both Herod’s appointment and victory at Jerusalem occurred after Tishri 1 of whatever year. Therefore, year "one" of Herod would be either Nisan 35 BC to Nisan 34 BC, or Tishri 35 BC to Tishri 34 BC, and Herod’s 34th (and last) year of kingship would end at either Nisan (spring) or Tishri (fall) BC 1 (depending on what month the regnal years began).

THE OTHER OPTION

Those who use the 40/37 BC dates can place Herod’s death in 4 BC only by assuming."(1) That Josephus always reckons reigns or periods of time inclusively, that is by the non-accession-year rule; (2) That Herod’s regnal years began on 1 Nisan; (3) That Herod died after 1 Nisan in BC 4, and that Josephus reckoned the odd day or two of the new year as a full regnal year. The first assumption converts the fraction of a year into a whole, while the last two make a couple of days count as a year." (Filmer, JTS, pp. 293-294) The first assumption is contrary to Josephus’ usual reckoning, and the second is not provable. The third is impossible! If Herod died after 1 Nisan BC 4, there would be only 14 days left to Passover, which must accommodate a funeral procession which William Whiston (the translator) puts at "no less than twenty- five days," and the quelling of a Jewish riot. (Ant. XVII Viii-ix)7 The third assumption is therefore disproved, and the date must fall.

THE MEGILLAT TA’ANIT

The Megillat Ta’anit, compiled shortly before AD 70, was a list of days associated with notable events, on which the Jews were not to fast. The reason for the holiday is given in every case but two, 7 Kislev and 2 Shebat. According to Jewish tradition these were the dates and deaths of two hated kings, Herod and Jannai. But which died on 7 Kislev, and which on 2 Shebat? 7 Kislev fell earlier in the year than all the eclipses of 1 and 4 BC; 2 Shebat was before that of 4 BC, but 15 days after both eclipses of BC 1. So if there is any validity to the tradition, Herod must have died on 2 Shebat, and it could not have been in 4 BC.

HEROD’S AGE

Josephus said Herod died at about 70 years of age. (Ant. XVII vi 1; Wars I xxxiii 1) As most understand Josephus to mean that Herod was 25 when his father Antipater made him governor of Galilee 8 in 47 BC, Herod would have been 70 in 2 or 1 BC.

CONCLUSIONS

The eclipse marking the approximate time of Herod’s death was evidently that of 9 January BC 1, putting Jesus’ birth before the end of 2 BC. Scriptural evidence indicates Jesus was born no earlier than 2 BC. Therefore Jesus was born in 2 BC, and his ministry began in 29 AD. That this was the same year in which John began his ministry, and that John was 5-6 months older than Jesus (#Lu 1:35-38), are consistent with the usual reasoning on #Da 9:27 indicating that Jesus’ birth was in the fall of the year.

- David Rice ___

1 In Pyramidology, Volume 2, pp. 309-312, Bro. Adam Rutherford states that Irenaeus, Clement of Alexandria and Tertullian support the 2 BC date. His references from their writings make this sound reasonable. We have not independently checked the first-hand sources, however.

2 Ernest L. Martin, "The Celestial Pageantry Dating Christ’s Birth," - Christianity Today, pg. 17, December 3, 1976.

3 To reconcile this with the 4-7 BC dates, some assume this 15th year is reckoned from some co-regency with Augustus prior to Augustus’ death. So far as we know, this is an arbitrary assertion without historical support.

4 For those wishing to calculate this, remember there is no year numbered "0" - the year preceding AD 1 is BC 1. This means any arithmetic between AD and BC dates must be adjusted by 1 to secure the correct result.

5 Ant. XVII viii 1; Wars I xxxiii 8. Bro. Adam Rutherford, in Volume 2 of his work Pyramidology, forwards the thought that the 37 years dates from Herod’s victory at Jerusalem, and the 34 years from death of Antigonus 3 years after that. While at first inclined to the argument, an examination of the balance of Josephus’ data to us obviates that possibility.

6 Filmer later shows by a listing of 6 priestly rulers that Josephus uses an accession-year reckoning, meaning that a straight total of individual periods of office does result in a correct number of overall years.

7 This argument is nearly fatal in any case for the BC 4 date, as between the eclipse (March 12/13) and Passover (April 11) are only 4 weeks, which is still not adequate time.

8 "The Greek text reads fifteen, but this must be an error, for otherwise Herod could never have reached the age of seventy." (Filmer, footnote, pg. 293) Whiston’s translation gives "25."

The Chronology of the Hebrew Bible Compared to the Chronology in the Septuagint

When many today prefer the Chronology of the Septuagint instead of the Hebrew Bible, it is good to examine this subject closely.

The Septuagint is the oldest known Greek translation of the Old Testament. It is believed to have been done by 72 educated Jews of Alexandria in Egypt in the third to the first century before Christ. They have departed considerably from the Chronology of the Hebrew Bible. Each generation from Adam to Enoch has been increased in length a hundred years, by increasing the age of the father to the birth of the listed son by 100 years. So Adam is listed at 230 years instead of 130, Seth 205 instead of 105, and so on. Lamech’s number is changed from 182 to 188.

Arphaxad is said to be born 102 years after the Flood instead of 2. Also every generation from Arphaxad to Serug has in the same manner been increased 100 years. Against the Hebrew text a person has been mentioned, Kenan, between Arphaxad and Sela, who should have been born, when Kenan was 130 years old. For Nahor is mentioned 179 years.

Since the days of the Apostles, some have been of the understanding that the last day should come 6000 years after the creation of Adam. If the Chronology of the Septuagint was right, the last day would already have gone by. Because of this longer Chronology, it was also expected by many that it should start some 400 or 500 years after Christ. So when Jesus did not return, some made the wrong conclusion that it never was meant that Jesus himself should rule the people on earth on the last day, in the 7th millennium, but his ruling should be done by a deputy, the Pope in Rome. The Swedish Poet and Author Biktor Rydberg has touched this subject and clearly shown that the 70 translators in Alexandria changed the chronology of the Hebrew text to agree with the Egyptian historical chronology. Of course this was a dishonest way of doing things, whatever the motive.

To prefer the worldly chronology before the words of God, when these are clear, is as putting aside the words of God. If the Hebrew Old Testament is not reliable, there is no way for us to determine the exact time for the beginning of the last day. The Apostle Paul said." I believe everything laid down by the law or written by the prophets" (#Ac 24:14). Such a remark means that we must choose the words of God before knowledge of the world where this last one parts itself from the first one.

Before the days of Jesus, God had entrusted the truths of the Old Testament to be taken care of by the Jews, and still today especially the orthodox among them, seem considerately and truly, to keep the very old scriptures. It is very often so that an educated person prefers the wisdom of mankind before the words of God. This concerns also the Jews. The 70 translators had in all probabilities been infected by the heathen culture of their time, so as to prefer the chronology of Egypt before the one of the Bible. In our time, for example, it is not so easy to convince either educated Jews or other educated people that Adam was created just somewhat over 6000 years ago, even if one proves it ever so clearly by the words of the Bible. Partly they are stuck with the theory of evolution or they believe in men of science, who find old bones from human beings and monkeys and from that judge the age of humanity to be millions of years. Concerning the Jews, the Scriptures say. "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities" (#Am 3:2)

This remark concerns mainly the time before Christ: "He sheweth his word unto Jacob, his statutes and his judgments unto Israel." He has not dealt so with any nation: and as for his judgments, "they have not known them" (#Ps 147:19, 20)

Then what advantage have the Jews? Much in every way. To begin with, the Jews were entrusted with the Oracles of God (#Ro 3:2). They are Israelites and to them belong the stewardship, the glory of the covenants, the giving of the Law, the worship and the promises. To them belong the patriarchs and to their race according to the flesh came Christ, who is over all, God blessed for ever (#Ro 9:4, 5). It is clear that the Hebrew text is the word of God, and a change from that is infidelity to the Word. The Chronology of the Septuagint has been changed to agree with the Egyptian, but the information of heathen history writers or heathen priests cannot have the same value or greater value than the words of God.

From what is said above, we believe for our part, that it would be most sensible to keep to the Hebrew text. Also the Chronology in the text of the Samaritans is a change from the Hebrew text, but the Samaritans, who were a mixture of Jews and heathen, have not received the commission to serve the truths of God in the Old Testament, which commission alone has been given to the Jews (before Christ).

- H. Karlan, 1946, translated from Swedish

The 450-Year Period of the Judges

Here is a problem in Bible Chronology which, in some measure, should exercise the minds of students.

The Apostle Paul declares that God gave Judges to Israel. "He gave unto them Judges about [during] the space of four hundred and fifty years, until Samuel the prophet. And afterward they desired a king: and God gave unto them Saul ... forty years." (#Ac 13:20, 21)

Did the Apostle speak solely by inspiration when he gave us this important chronological information? Or could he also have been guided by the records of the Old Testament? In other words, is it possible to find in the ancient Hebrew Scriptures chronological records which prove that Judges ruled in Israel during 450 years?

It is possible, and this fact shows that the inspired Apostle Paul spoke "according to the Scriptures" in this matter of the period of the judges, and of the reign of Saul, as he did in his preaching of the Gospel of Christ. (#1Co 15:1-4) But we shall not find in the Old Testament a plain statement, such as that given by the Apostle, that Judges ruled during 450 years. Close study is necessary, also attention to the original Hebrew text in some important passages.

We have been much helped in this study by our dear Brother in the Lord, Hugo Karlon, whom we mention in our Pyramid booklet, "Its Scientific Features," page 37, 2nd paragraph. What follows is largely the result of his investigations, made some years ago.

In connection with this period of the judges, Brother Russell wrote in his 2nd volume of Studies, page 49 (B49)."The records given in the books of Judges and Samuel mention nineteen periods, approximating a total of four hundred and fifty years." He adds, however, "but they are disconnected, broken, lapped and tangled so much that we could arrive at no definite conclusion from them, and should be obliged to conclude as others have done, that nothing positive could be known on the subject, were it not that the New Testament supplies the deficiency ... #Ac 13:19-21."

Brother Russell did not attempt to define the 19 periods to which he calls attention; but other students of the Word have made the attempt. Recently we presented such a list, with Scriptural references, which add up to 450 years. This list appeared to be conclusive, but we invited examination and comments. Most of those to whom we sent the list expressed themselves as satisfied, but a few were critical. Certain Scriptural statements, it was pointed out, seem to be irreconcilable with the list as it stands, even though the 19 periods sum up to the desired 450 years.

Let us repeat the list as presented, and then we can consider the irreconcilable Scriptures referred to:

Years Judges

1. 8 servitude to Mesopotamia #Jud 3:8

2. 40 judgeship of Othniel #Jud 3:9-11

3. 18 servitude to Moab #Jud 3:14

4. 80 rest under deliverer Ehud #Jud 3:15-30

5. 20 servitude to Jabin #Jud 4:1-3

6. 40 rest under Deborah #Jud 4:4-5:31

7. 7 bondage under Midian #Jud 6:1

8. 40 rest under Gideon #Jud 6:11-14; 8:28

9. 3 reign of Abimelech #Jud 9:1-22

10. 23 judgeship of Tola #Jud 10:1-2

11. 22 judgeship of Jair #Jud 10:3

______

301 see #Jud 11:26

12. 18 oppression of Ammon #Jud 10:8

13. 6 judgeship of Jephthah #Jud 12:7

14. 7 judgeship of lbzan #Jud 12:8, 9

15. 10 judgeship of Elon #Jud 12:10, 11

16. 8 judgeship of Abdon #Jud 12:12-15

17. 40 oppression of Philistines #Jud 13:1 Note: during the last 20 of these 40 years, Samson judged Israel (#Jud 15:20; 16:30, 31)

18. 40 judgeship of Eli, #1Sa 4:12-18

19. 20 judgeship of Samuel, until Israel asked for a king, #1Sa 8:5; #Ac 13:20, 21 Note: it was during Samuel’s judgeship that the ark remained in Kirjath-Jearim, #1Sa 7:2

________

450 Total (see #Ac 13:20)

The above 19 periods appear to be those Bro. Russell referred to. Nevertheless, Scriptures can be quoted which prove that this list is not quite correct.

For instance, the 8 years of servitude to Mesopotamia is the first period of the list. But a punishment of servitude could not follow immediately after the end of the wilderness journey when Joshua led the people into the land of promise. The Scriptures declare. "And the people served the Lord [not the king of Mesopotamia] all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord, that he did for Israel." (#Jud 2:7) Before the punishment of servitude for unfaithfulness could be due, the faithful generation which served the Lord under the elders that outlived Joshua must have died out, and an unbelieving generation taken its place (#Jud 2:8-10). Therefore an interval of many years must have passed. (We shall refer to this interval presently.)

Jephthah, a prominent judge in Israel, speaks of a period of 300 years (see #Jud 11:26). The Scriptures show that this 300 year period began to count from the end of the wilderness-journey, and terminated when Jephthah began his judgeship. When Judge jair died, and Jephthah took over the judgeship of Israel, the Ammonites determined to "crush" into complete subjection the children of Israel. (See the marginal reading of #Jud 10:8.) Jephthah tried to reason with the Ammonite king, and asked him why he fought against Israel. The king replied. "Because Israel took away my land, when they came up out of Egypt" (#Jud 11:12, 13). Jephthah then reminded the king that for 300 years the children of Ammon had made no attempt to regain their lost land, saying. "While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? Why therefore did ye not recover them within that time?"

The termination of the 300 years spoken of by Jephthah (#Jud 11:26), which coincides with the death of Judge Jair and the beginning of Jephthalys judgeship, is a definite time point in the history of Israel. From this time-point we can reckon backward to the days of Joshua, and forward to the time when Samuel anointed Saul as king over Israel.

JUDGES BEFORE JEPHTHAH

First, let us reckon backward. From the foregoing list, we note that Jair judged Israel for 22 years, and Tola before him for 23 years. Abimelech had a brief reign of 3 years, after Israel had enjoyed a rest of 40 years under Gideon. Before Gideon’s deliverance Israel had suffered bondage to Midian for 7 years.

These five periods total 95 years, and all are easily to be followed in the Scriptural records.

But the preceding times of Deborah, Jabin, and Ehud call for careful consideration. For it is a mistake to assume that the 80 years referred to in #Jud 3:30 were entirely under the deliverer Ehud.

Ehud delivered Israel after their 18 years’ servitude to Moab (#Jud 3:14-29); but the Scriptures neither say nor imply that the 80 years rest which the land then enjoyed were all under the deliverer Ehud. The judgeship of Shamgar who followed Ehud, and of Deborah the prophetess who judged after Shamgar, are included in this 80 year period. Also, the oppressor Jabin, with his captain Sisera, were conquered within that time.

The Philistines tried to break the rest which Ehud had won for the land, but they were immediately overthrown by Shamgar. (#Jud 3:31)

The "Twenty" years spoken of in #Jud 4:5 can also be read "twentieth" according to the Hebrew original. For there are no ordinals in the Hebrew above 10, and the context, and the meaning of the passage, must determine which is correct in any particular text (ordinals. First, Second, Third etc., cardinals. One, Two, Three, etc.).

After the death of Ehud, during the time of Shamgar, the children of Israel again did evil (#Jud 4:1), and in punishment the Lord "sold them into the hand of Jabin king of Canaan, that reigned in Hazor; and the captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles. And the children of Israel cried unto the Lord: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel." (#Jud 4:1-3)

But as we point out, we can read "and in the twentieth year he [Jabin], mightily oppressed the children of Israel." It was in the 20th, and last, year of Shamgar that Jabin oppressed Israel. The Hebrew of the word translated "oppressed" in this text does not necessarily imply that Ja

bin subjected Israel, but that he troubled them, and this in the northern part of the country only. (See marginal note of #Jud 4:2.)

Judge Shamgar apparently did not exercise complete control of the land, for we read. "In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways" or "crooked ways" (#Jud 5:6, marginal reading). Although the land had rest during this time (no active wars) yet, owing to the weakness of judge Shamgar, there was a feeling of insecurity. The people were afraid to walk openly along the highways.

In the last, the twentieth, year of Shamgar, Jabin determined to subject Israel and not merely to trouble them, and his yoke became so great that the children of Israel cried unto the Lord, with the result that Deborah, with Barak, put an end to Jabin and Sisera. (See the Song of Deborah and Barak, #Jud 5.)

From the Hebrew text it is clear that the times of Ehud, Shamgar (Jabin), and Deborah are included in the 80 years of #Jud 3:30.

Immediately preceding the 80 years, Israel had been in servitude to Moab for 18 years (#Jud 3:14). Previous to this, Othniel had judged Israel for 40 years (#Jud 3:9-11). Otbniel had delivered Israel from their 8 years of servitude to Cushan-rishathaim, king of Mesopotamia (#Jud 3:8-10). This punishment of 8 years’ servitude had come upon the erring children of Israel, when all that faithful generation which served the Lord during the days of Joshua, and of the elders that outlived him, had died out.

How many years were there between the end of the wilderness journey, and the beginning of the 8 years’ servitude? This we can ascertain by summing up the periods backward from the death of Jair, and deducting this sum from the 300 years mentioned by Jephthah.

Jair 22

Tola 23

Abimelech 3

Gideon 40

Midian 7

Ehud, Shamgar (Jabin), Deborah (#Jud 3:30) 80

Moab 18

Othniel 40

Mesopotamia 8

Total years = 241

This total of 241 deducted from the 300 = 59 years

The Lord had caused Israel to wander for 40 years in the wilderness, until all men from 20 years old and upward, who had come out of Egypt, had been consumed in the wilderness (#Nu 32:11-13). Therefore the oldest of the "elders that outlived Joshua" would be 60 when he entered Canaan; and even if he had lived to the extreme age of #Jos 1:10, his death would be 9 years short of the beginning of the Mesopotamian servitude.

Turning again to the list of 19 periods referred to earlier, we find that the 12Th period, the oppression of Ammon, requires our attention. Let us read #Jud 10:8 and context. "... The anger of the Lord was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon. And that year they vexed and oppressed the children of Israel 18 years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead. Moreover the children of Ammon passed over Jordan to fight against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed." (#Jud 10:7-9)

The above translation from the English Authorized Version does not convey the true meaning of the Hebrew original. The English text requires explanation. The word "eighteen" should be rendered "eighteenth;’ judging from the context. The correct translation is.’And that year they [the Ammonites] vexed and crushed the children of Israel in this, the 18th year ..." Note also that the word "oppressed" is, in the marginal reading, "crushed," which is a truer translation of the Hebrew word, and suggests a different thought.

The Ammonites did not succeed in dominating Israel as a whole. They troubled and vexed part of Israel for 17 years, during the time of jair’s judgeship.. But "that year," when Jair died (#Jud 10:5), which was the 18th year of their hostility to Israel, they evidently thought the passing of Judge Jair would allow them to easily dominate the whole of Israel, so they attacked Israel dreadfully, crushingly. But they were stopped and defeated by Jephthah, who is declared to be "a mighty man of valour" (#Jud 11:1)

In #Jud 11 we read how Jephthah was made leader of Israel, and how the Lord delivered the children of Ammon into his hands." He smote them from Aroer, ... with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel." (#Jud 11:32, 33)

The Ammonites did not "crush" Israel for a period of 18 years from the date of Jair’s death; rather, it was in the 18th year of their trouble- making that they crushed Israel (in "that year"), so calling forth that special effort of Israel under Jephthah to defeat and subdue the Ammonites. Therefore the 18 years of oppression do not commence with the death of Jair.

The 6 years of Jephthah’s judgeship began at the death of Jair, the end of the 300 years spoken of by Jephthah. From this time-point we now move forward to the time of Samuel’s judgeship, and his anointing of Saul as king.

JUDGES AFTER JEPHTHAH

lbzan followed Jephthah and judged Israel 7 years. Then Elon judged for 10 years, and Abdon for 8. The 40 years’ opppression by the Philistines followed, in the last 20 of which Samson judged Israel. (#Jud 13:1; 15:20; 16:30, 31)

Eli followed with a judgeship of 40 years (#1Sa 4:12-18). Finally, the prophet Samuel acted as Judge until the people asked for a king, and God gave them Saul.

In the list of 19 periods, Samuel is entered as having judged Israel for 20 years, on the assumption that the 20 years spoken of in #1Sa 7:2 has reference to the duration of Samuel’s judgeship. But #1Sa 7:2 does not state that Samuel judged Israel for 20 years. The Scriptures show that up to the time Saul was anointed king, Samuel must have judged much longer than 20 years.

Ferrar Fenton says 45 years, while other chronologers reckon Samuel’s judgeship at between 40 and 50 years. The Scriptures show that Samuel was "a child" at the time when Eli’s "eyes began to wax dim" for age (#1Sa 3:1, 2), but Samuel was "old and grayheaded" when he anointed Saul as king of Israel (#1Sa 12:1, 2). This implies a considerable number of years between the death of Eli when Samuel replaced him as judge, and Saul’s anointing. (See also #1Sa 8:1, 5; 12:2.)

When we take the literal translation of the Hebrew of #1Sa 7:2, we read. "And it came to pass from the time the ark remained in Kirjath- jearim, that the days were multiplied and it was the 20th year and all the house of Israel lamented after the Lord," or "assembled before the Lord." The Latin Vulgate reads "it was now the 20th year"

Most translators and commentators consider that the Philistines, after the death of Eli, continued to have a certain power over Israel during 20 years. In the meantime, however, Samuel was Judge in Israel.

But in the 20th year from the arrival of the ark in Kirjathjearim, Israel had had enough of the oppressive Philistine power, and turned to the Lord for help. Samuel prayed to the Lord for aid on behalf of the children of Israel in their distress, after admonishing them to "put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only and he shall deliver you out of the hand of the Philistines" (#1Sa 7:3)

When the Philistines sought to do battle against the now repentant children of Israel, "the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel ... So the Philistines were subdued, and they came no more unto the coast of Israel." (#1Sa 7:4-15)

After these 20 years, in the last of which the Philistines were finally subdued, Samuel judged Israel for 25 years until he anointed Saul to be king, making, therefore, 45 years in all for the judgeship of Samuel. This number of years for Samuel as judge, 45 until Saul became king, is consistent with the Scriptures:1

Commencing with the end of the wilderness journey, our amended list now reads:

Judgeship of Joshua, Carried forward . . . . 300 plus elders, etc. . . . . . . 59 Jephthah . . . . . . . . . . 6 Mesopotam. servitude . . . . 8 lbzan . . . . . . . . . . . . . 7 Othniel . . . . . . . . . . . . . . . 40 Elon . . . . . . . . . . . . . . . 10 Moab . . . . . . . . . . . . . . . . 18 Abdon . . . . . . . . . . . . . 8 Ehud, Shamgar (Jabin), Philistines . . . . . . . . . . 40 and Deborah . . . . . . . . . :80 Eli . . . . . . . . . . . . . . . . 40 Midian . . . . . . . . . . . . . . . . 7 Samuel . . . . . . . . . . . . 45 Gideon . . . . . . . . . . . . . . . 40 Total = 456 Abimelech . . . . . . . . . . . . . 3 Tola . . . . . . . . . . . . . . . . . . 23 Jair . . . . . . . . . . . . . . . . . . 22 (#Jud 11:26) Total = 300

As the final total of 456 years dates from the end of the wilderness journey, whereas the Apostle Paul dates his 450 years from the division of the land among the tribes of Israel, we require to deduct 6 years from the 456 year total, the remainder of 450 years being that period spoken of by the Apostle in #Ac 13:20.

That it took 6 years to divide the land is fully discussed by Brother Russell in Volume 2, pages 47, 48.

Although the above amended list appears to be comprised of 17 periods, it must be noted that the 80 years is the sum of three periods:20 years for Ehud, 20 for Shamgar, and 40 for Deborah. Thus we still have 19 periods in all for the time during which Judges ruled in Israel.

- Morton Edgar, 25 November, 1947

______________________

1 Editor’s note: we know no scripture statement for the length of Samuel’s judgeship. Therefore we acknowledge the foregoing statement of 45 years is a matter of deduction. However, from #1Sa 7:15; 8:5 and 12:1-2 we know it was for an extended length of time. Therefore we still need Paul’s words in #Ac 13:19-21.

BEAUTIES OF THE TRUTH

Volume 4, Number 4, November 1993

A House in a Walled City

Cain and Abel

Sinful Flesh

The Great Company

Prefatory

Getting Ready to Move

The Throne of God

BEAUTIES OF THE TRUTH is published as a service to the brethren to stimulate their consideration and appreciation of the boundless reaches of Gods Word. It is published free of charge. Subscriptions will be entered for all who request it. Address all correspondence to: Beauties of the Truth, 10034 SW 52nd Avenue, Portland, OR 97219. Editorial board: Brs. Jerry Leslie (Editor-in-Chief), David Doran, Carl Hagensick, Michael Nekora, David Rice, David Stein.

A House in a Waited City

"And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold,- within a fully or may he redeem it. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established forever to him that bought it throughout his generations.- it shall not go out in the jubilee. But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the Jubilee." - #Le 25:29-31

The jubilee system was God’s way of protecting inheritance rights in ancient Israel. The principle upon which it is based is that all property rights did not belong to the occupants of the land, but to God himself.

The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. - #Le 25:23

Just and equitable as the jubilee was, however, it was not a device for total economic equality. It related only to real estate and issues of servitude and not to a redivision of wealth. The exception to the jubilee law noted in our opening text illustrates this principle.

JUBILEE RELATES ONLY TO LAND

Although we consider houses in cities as real estate, they were exempted from the law of jubilee. There were several reasons for this exclusion:

1. Ancient Israel was an agricultural society. Few people lived in walled cities. Those who did were either laborers for others, traders, those who commuted to nearby fields, or retired persons. jubilee law related only to farmland, whether for crops or pasturage.

2. Property value in the city resided in the house, while in the country it rested in the land itself. Even today if we buy a farm we pay by the acre (for the land) with the buildings being considered only as improvements; while in the city we buy a house (the land being considered the appendage).

3. Property in the country related directly to the ability to earn a living. Income was directly realized from the utilization of the land. In the city the home was merely a place to live and seldom provided the means to an income.

4. When God set up jubilee law he gave the legal basis: "for the land is mine." The land was God’s. The improvements on the land could rightfully be considered those of the one who built them. God does not say your house is mine, but the land is mine.

What we see demonstrated, then, is that the jubilee law only related to property that was involved in the making of a living, and not in full economic equality.

ANOTHER ILLUSTRATION OF THIS PRINCIPLE

Another way this same principle is exemplified can be seen by looking at a typical case. Let us imagine two Jewish farmers, Levi and Joel, each seeking to obey jubilee law. Being a poor farmer, Levi eventually sells his land to Joel for the balance of the fifty years of the cycle. Joel, on the contrary, is a good farmer and makes a sizable profit from the land before the next jubilee comes due.

When the fiftieth year comes around Joel obediently returns the land to Levi. But he does not return a share of the profits. They are his to keep. So, as the new cycle begins, Levi has his land but is cash poor, while Levi has sufficient funds not only to improve his own property but to repurchase the property of Levi when he needs to sell again. The jubilee did not give equality, but only the equal footing, the equal opportunity to earn a living.

THE ANTITYPE

There are two basic lines of thought as to when the antitype of the jubilee applies -the ages to come and the Millennial age. Because the ages to come begin with the 50th millennium from the beginning of the creative process (premised on 7000 year creative days), there is a natural tendency to apply the jubilee, the 50th year in the type, to this 50th thousand year period of earth’s continuing history.

Others contend that the work of jubilee, restoring Israelites to their former possessions, uniquely fits the "Times of Restitution," the seventh thousand year period of the seventh creative day (1874- 2874).

If we look at the condition of mankind in each of these two periods, the answer to our question becomes obvious.

When man enters the "ages to come," there will be true equality on the earth. The same is not true of the Millennium. The Kingdom is not a period of equality, but of the struggle for equality. All that man is promised in the times of restitution is an equal footing -life, with the opportunity to maintain that life forever.

SUMMARY

It thus seems evident that the jubilee picture does indeed represent the Millennial age, rather than the ages to come.

Man comes back from the grave in the same mental and moral condition he was in before he died.

"Where the tree falleth, there it shall be" (#Ec 11:3) is the Scriptural principle.

As the jubilee restored the original land upon which the Israelite earned his living, so restitution restores life as a basis to build to a new future.

As the houses in a walled city represented man’s own accomplishments and were not returned in the jubilee, so in the kingdom man will have just entitlement to what he accomplishes with his life.

"And they shall build houses, and inhabit them: and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit: they shall not plant, and another eat: for as the days of a tree art, the days of my people, a d mine elect shall long enjoy the work of their hands." -#Isa 65:21, 22.

As it was only the land that was returned to the owner in the type, with the purchaser retaining his profits from it, so man will only have life as an equal footing, with the profitability or unprofitableness of the use of the present life evident in the progress of the individual up the highway of holiness.

It becomes evident, then, that the exception to the jubilee law-the house that was in the walled city-is an important feature of the type to precisely illustrate just what will be restored to man in the antitype.

- Carl Hagensick

"Proclaim liberty throughout all the land." #Le 25:10

Cain and Abel

Cain was Eve’s first child. "I have gotten a man from the Lord" said Eve reverently, according to the AV of #Ge 4:1. God had already promised Eve that her seed would become the means of undoing the damage that had been done in Eden, that he would "bruise the serpent’s head," which could only mean the overthrow of sin and the restoration of primitive sinlessness, and without any doubt at all she saw in the birth of this child the first step to the fulfillment of that promise.

Hopes must have run high, therefore, as the lad grew to manhood’s estate, joined later on by his younger brother Abel, and, of course, sisters. With the elder devoting his energies to cultivation of the soil and the younger to the raising of sheep and goats the family must have been reasonably happy, waiting for the next move in the Divine purpose, and with no indication of the tragedy soon to come.

There is very little guidance as to the time scale of these events. The genealogical tables in Genesis state that Seth, the third son, was born when his father was one hundred and thirty years old according to the Masoretic. Ignoring this for a moment, there is evidence from sources outside the Bible that the life span of early man was inordinately long compared with modern experience, and it is probable that both Cain and Abel were grown men, perhaps married - to their sisters - at the time of the tragedy. The one chronological fact which stands is that Seth was the third son and Abel was already dead when he was born. "In process of time" therefore - perhaps anything up to a century after the Fall -"Cain brought of the fruit of the ground a offering unto the Lord. And Abel, he also brought of the firstfruits of his flocks and of the fat thereof And the Lord had respect unto Abel and his offering. But to Cain and to his offering he had not respect. And Cain was very wrath, and his countenance fell." (#Ge 4:3-5)

Dr. Young’s translation says that Abel brought "the female firstlings of his flock, even from their fat ones" In other words, rightly surmising that God should have the first and the best of his flock, he chose the fattest and best of the firstborns as his contribution. Why he chose female instead of male, thousands of years before the Mosaic Law provided for female offerings, is a point of interest. For some reason Abel must have considered female the more appropriate, as, in some sense, better than the male. Perhaps, in the rudimentary state of knowledge of that first family, the female was considered the channel of life, life that came from God. That would explain Eve’s crediting the coming of Cain to God rather than to her husband. It is significant that it was Eve and not Adam who named Seth, and perhaps the other sons too. But Cain did not bring the best of his produce. This is shown by the words used. The "firstfruits," in the sense of the earliest to ripen, is bikkar. The firstfruits in the sense of the best of the produce is reshith. Both these terms are used in the Old Testament to refer to the offerings of firstfruits in Israel. The term for fruit in general is peri, and this is the word used in #Ge 4:3. Cain did not bring firstfruits as did Abel; he brought of the fruit of his labors, but it was not of the best or choicest or earliest, and that was why his offering was rejected. That was why "Abel offered to God a ore excellent sacrifice than Cain."(#Heb 11:4). The Almighty can only accept of our best, and Cain did not give of his best.

ANGER, THEN MURDER

So "Cain was very wroth, and his countenance fell" and the Almighty spoke to him. "If you do well" He said "will you not be accepted? And if you do not well" - and here came the warning - "sin is crouching at the door; its desire is for you, but you must master it" (#Ge 4:7 RSV). Here is the first intimation that man has a positive responsibility to strive against sin. The basic promise that sin would one day be undone because the seed of the woman would bruise the serpent’s head did not authorize man to adopt a static and non-commital attitude, passively waiting for the Lord to execute his word. Sin was an active reality, waiting to ensnare men; it was imperative to give heed and not be entrapped. God apparently passed over Cain’s failure to offer of his best, and stressed as of greater consequence his unjustified wrath which could so easily-and quickly did-lead to jealousy, violence and finally murder. The Lord exhorted Cain to take stock of his position and fight the dark thoughts that were crowding into his mind before it was too late. Cain did not heed the warning.

Tragedy followed swiftly. According to the Septuagint, Cain invited his brother into "the field," the Hebrew word denoting cultivated or irrigated land as distinct from pasture or wild land. In other words, Abel was enticed away from the family home into Cain’s own area of labor. There, in the field, Cain slew his brother. It may have been a premeditated act; it may have been a sudden uncontrollable upsurge of jealousy. In any case it is a sad commentary upon the ease with which human free will, undisciplined by loyalty and allegiance to the Divine way of life, can sink to actions so contrary to the basic instincts of man. These two must have grown up as boys together in the wonder of a world revealing ever new and increasingly exciting discoveries. The knowledge that death must one day come, because of the original sin, was with them, but in the vigor of their near-perfect manhood the event must have seemed almost inconceivably far away. It is not likely that Cain intended the death of his brother, but rather that in the intensity of his resentment he struck a blow which proved fatal. But the sequel of his animosity proved the reality of the Lord’s warning. Sin was already there, crouching at the door, waiting to obtain the mastery. He could overcome it if he would, but he must exert his will so to do. And Cain, like Eve his mother before him, failed to do so.

His immediate reaction was fear, a futile endeavor to avoid the consequence. In what manner the Lord spoke to Cain we know not, but the dialogue between the two must have been real in Cain’s mind. "Where is Abel thy brother?" came the accusing question from Heaven. "I know not" the surly yet apprehensive reply, "Am I my brothers keeper." Then was pronounced the fearful condemnation before which Cain quailed and was broken. "What has thou done? the voice of thy brothers blood crieth unto me from the ground ... when thou tillest the ground, it shall not henceforth yield to thee her strength,- a fugitive and a vagabond shalt thou be in the earth." The "ground" and the "earth" from which Cain was banished is adamah, the land of their habitation, but the "earth" in which Cain was to be a fugitive and vagabond is erets, meaning the earth as we use the term, the whole extent of the world, the earth as a planet. Cain was to be exiled from his home, his family, and his land and doomed to wander -"fugitive" is a wanderer fleeing as an enemy or from justice; "vagabond" a wanderer as having no home an exile in the earth.

"My punishment is greater than I can bear" cried Cain. He was to be cast out into the desolate earth with no means of subsistence, he was to be hidden from the presence of God; and he was to be in danger of death at the hands of his fellow men. "Thou hast driven me out this day from the face of the earth" he cried "and from thy face I shall be hid, and I shall be a fugitive and a vagabond in the earth,- and it shall come to pass, that everyone that findeth me shall slay me." His dismay at being banished from the Divine presence is thought by some to be an indication of some residual reverence for God which led him to lament the separation; more likely, perhaps, it reflected a fear that banishment from God’s presence implied withdrawal of Divine protection, leaving him with no shield against possible avengers. There is a fundamental principle here. Fear of the consequence of sin is no basis for acceptance with God. An upright life gains no credit in the books of Heaven if that uprightness is dictated only by fear of the alternative. Had Cain admitted the enormity of his crime, given evidence of sincere contrition, and placed himself in the hands of God for judgment, the outcome would have been different. But he did not, and he went out into the wilderness unrepentant and resentful.

FEAR OF VENGEANCE

The birth of Seth was the next event recorded as worthy of note following the death of Abel. Since the story must be considered against its own claimed background, it is logical to accept these long life spans as part of the picture presented. Cain and Abel, then, might well have already become the fathers of several sons and daughters so that the family springing from Adam and Eve al