Six things are abolished from the future temple which were indispensable to those under the law-these are the Laver, the Branching Light-bearer, the Ark of the Covenant, the Cherubim, the Veil, and Golden Altar of Incense.

These are all unnecessary to a service performed by Jesus and his brethren, the sons of Zadok. Having been washed in baptism before their resurrection, they have no use for the Laver like the sons of Aaron under the law.

The light bearer of seven branches is superseded by their own anointing. They shine like the sun by the Spirit glory with which they are invested. They are the many light-bearing branches of the Holy Places, which need no artificial illumination in their presence.

The Melchisedec high priest is himself the Ark of the New Covenant, and with his brethren, the Cherubim of glory. He is the Mercy Seat, sprinkled with the blood of the New Covenant, which is his own.

The law, the manna, and the almond rod is He, the way, the truth, the bread of heaven, the resurrection, and the life. What need has the Most Holy Place of a temple of the Mosaic ark and its contents, with winged Cherubim, in the presence of a personage so august as He, the very substance of those shadowy things!

The Veil was rent when his body was broken on the tree. The future temple is neither historical nor typical. It foreshadows no details; but by the building, and "the separate place," both west of the Most Holy Place, indicates that there is a state beyond the thousand years into which they shall be received, who may be accounted worthy of eternal life when sin and death, and every curse, shall be abolished from the earth. Being no monument of the past, the rent-Veil repaired is seen only in the scarred substance of the Prince of Israel, which it prefigured.

He being the antitype of the Veil, the type is excluded from the future temple, which will be illustrated by the presence of his glorious body which can be rent no more.

"In every place, from the rising to the setting sun, incense shall be offered to the name of the Lord, even a pure offering" - Malachi 1: 11.

The burning of incense, therefore, will not be restricted to the temple, as in the days of old. Prayer is the voice of supplication seeking assistance in times of need. It ascends as incense before the Lord, burned by the necessitous. Prayer will be made for Israel's king continually, and will ascend as incense in every place. But Christ and his Saints will not be necessitous. They will have no wants unsupplied; for they will possess all things. Praise, not prayer, will ascend from the Holy Place; therefore there will be no golden altar there on which to burn incense before the Lord.

Herald of the Kingdom and Coming Age, Sept 1851

2 And, behold, the glory of the Elohim of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.

THE VOICE SYMBOL

This Living Creature is not voiceless, for on every occasion when Ezekiel had visions of the Glory he heard voices. He particularly describes the sound of the voice which he heard when the Glory entered the House as like the noise of " many waters." (Chap, XLIII. 2.)

Elsewhere " waters " are selected by the Spirit to represent a multitude of human intelligences. Thus we read of a certain woman sitting upon " many waters," which by divine interpretation represents a Meretricious Woman supreme over Peoples, and Multitudes, and Nations, and Tongues. (Apoc. xvii. 14, 15.)

The introduction of the same figure in Ezekiel, who says, I heard the sound of their wings like the noise of great waters, indicates that this Living Creature with wheels, eyes, and wings represents a vast number of intelligent beings.

They must be human intelligences because the "hands of a man are under the wings," and also because each living creature had the face of a man, and possessed the faculty of speech. We have already seen that this living creature has the likeness of a man (Ezek. i. 26); we now also see that this likeness of a man represents a multitudinous man, because His voice was the sound of a multitude.

It must not be supposed, however, that the " voice " represented ordinary human beings, because " their voice " is spoken of as the voice of The Almighty (Shaddai) or the voice of powerful ones ...

In Exodus we read that when Moses demanded the release of the nation of Israel he was commanded to say :

" Thus saith the Lord, Israel is my son, even my firstborn." (Exod. IV. 22, 23.)

Something like six hundred thousand men, besides women and children are spoken of as " the son of Yahweh "—a multitude in one. Again, in the second epistle to the Corinthians, the ecclesia is likened unto a chaste virgin :

" I have espoused you to one husband that I may present you as a chaste virgin to Christ." (Chap. xi. 2.)

Thus a " chaste virgin " becomes representative of the ecclesia of Christ. Since the Corinthian ecclesia, composed of males and females, was likened unto a chaste virgin, so also a " woman " of another character represents the unfaithful community that arose in consequence of departure from the faith in the first century. (Acts xx. 29, 31 : 1st Tim. vi. 3 : 1st John iv. 3 : Rev. 11. 20 : xvn. 1-6.)

The meretricious woman stands for apostate Christianity with its peoples, multitudes, nations, and tongues. The chaste virgin for the prospective bride of Christ. What community, then, does the " living one" represent ? Not unfaithful Israel after the flesh, neither apostate Christendom, for the spirit of disobedient Israel and the spirit of the Apostasy is not the spirit of the Glory of Yahweh. The answer to this question will be gathered from what Ezekiel heard when he saw the glory in the inner court :

Son of Man, the place of My throne, and the place of the soles of my feet., where I will dwell in the midst of the children of Israel for ever : and the house of Israel shall no more defile my holy name, neither they nor their kings, by their whoredom, and by the carcases of their kings in their high places. (Chap, XLIII. 7.)

The Temple of Ezekiel's prophecy 5.6.3.

3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.

THE GLORY OF YAHWEH

WHAT did Ezekiel see in the Most Holy ? He states of this manifestation of glory:

the visions were like the vision that I saw by the river Chebar. (Chap, XLIII. 3.)

From this we gather that more than one vision was required to fully represent the glory in the Most Holy. Upon collating the records of these visions it will be observed that their main features are the same, but that they differ in detail.

Now since Ezekiel states that the vision which he saw in the Temple was like the visions previously seen, these " visions " must be so correlated and mutually explanatory, that the phase which Ezekiel saw enter the Temple must be a focalization of them all.

Every item in these symbols is full of meaning. Just as in the specification of the Temple not a word is without signification, and its brevity gives no indication of its plenary character, so in these visions of the glory deeply interesting instruction is hidden, requiring much elaboration to unfold and explain.

...The first important feature to be noted is the fourfold division of the symbol and its unity. While four living creatures are selected to illustrate the glory seen at Chebar, each with four faces, four wings, and four wheels (Chap. 1. vv. 5, 6, 16) yet these fourfold aspects are but sub-divisions of one complete whole, because they are spoken of as THE LIVING ONE (hachaiyah)1 (Chap. X 15). This " Living One " is also called a cherub, or cherubim, ibid, vv. 2, 4-12.

I. THE UNITY OF THE SYMBOL.

The unity of the symbol is indicated in the following quotation :

They had the likeness of a man. . . .They had the hands of a man under their wings on their four sides ; and they four had their faces and their wings. Their wings were joined one to another, and they turned not when they went. (Chap. 1. 5, 8, 9.)

" The likeness of a man " also the " hands of a man under their wings" signifies that the wing-symbols represent one creature, just as the hands of a man are one with the man.

Since the wings are stated to be " joined one to another " and that " they turned not when they went " this also indicates the unity of the symbol.

Again, since wings are symbolical of movement and are joined the one to the other, they must signify action controlled by a single entity, even as the hands of a man move according to the direction of the owner thereof.

The unity of the symbol is still further shown in the following verse :

Their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, the wheels that they four had. (Chap. x. verse 12.)

Here we have a living creature symbolised by " eyes " in all its component parts.

II. THE EYE SYMBOL.

Since the eye is a symbol of intelligence, and since the body of this "living creature" and all its appendages are said to be " full of eyes " the living creature must be a congregation or assembly of intelligences who hold some specific relationship to the glory which Ezekiel saw enter the Temple.

The Temple of Ezekiel's prophecy 5.6.

5 So the spirit[Ruach [Hakodesh]] took [ lifted] me up, and brought me into the inner court [khatzer hapenimi ]; and, behold, the glory [Kavod] of Yahweh filled the house [Beis [HaMikdash].

THE USE OF THE MOST HOLY

It may be asked, Is the central open area, whose expanse has already been described provided only for a separation between the Altar and the people, or has it any other use ?

We have already briefly noticed certain aspects of the answer to this question when considering the cloud covered glory in the Most Holy, viz., as The place of the Throne :

The place of His feet: where He dwells in the midst of His people.

Another phase is indicated in the following quotation from the Psalms :

Who shall ascend into the hill of Yahweh ? or who shall stand in his holy place ?

He that hath clean hands, and a pure heart ; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from Yahweh, and righteousness from the God of his salvation. (Ps. xxiv. 3-5.) Yahweh, who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? He that walketh uprightly, and worked righteousness, and speaketh the truth in his heart. (Ibid. xv. 1-2.)

Here " The Hill of Yahweh," which unquestionably is the most holy portion of the temple is said to be the abode of the righteous. Since the " abode of the righteous " is also the arena for the manifestation of Yahweh's glory, we may ask, In what way do these features harmonize ?

Here we reach a stage in the investigation of the Temple of Ezekiel's prophecy when a somewhat lengthy digression is necessary before the reader will be in a position to realize or to appreciate the crowning feature of the House, viz., The indwelling of the Glory of Yahweh.

Anticipating a little the meaning of the symbols and figurative language of the visions, it may be well to observe that the increate Father " dwells in light unapproachable" (1 Tim. vi. 16). This must be a heavenly scene of splendour impossible for human eyes to behold. Yet the Father purposes to manifest His glory also upon earth through the corporate body of Christ.

Even upon earth the reflection of effulgent light through the medium of his chosen ones will be far too dazzling for mortal sight, hence the provision of protection from the light of this glory by an overspreading cloud.

The manifestation of this glory is of great extent, filling the whole area comprised within the circle and the expanse above, for Ezekiel saw this glory in the circle when he stood on the outside of the inner house (Chap, XLIII. 1-5), the contemplation of which caused him to say :

Behold, the glory of Yahweh filled the House (or place) (baith) thereof.

That is to say, the glory filled the o'hel, tent, or expanse which the cloud converts into a " Tent."

The Temple of Ezekiel's prophecy 5.2.11

6 And I heard him speaking unto me out of the house; and the man stood by me.

Notice that "him" is not in the text, as indicated by the italics in the AV. Yahweh Himself seems to speak from within the tent, whilst the "man," the angel, stood by. The Voice of Yahweh will again be heard in the great coronation ceremony to be initiated by the Prince-King of the Future Age (see Psa. 2:7-8).

Bro Stan Snow

7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.

The place of my throne

The fulfilment of this prophecy converts the arena of the Most Holy into a tent. The prophecy also foretells an unprecedented manifestation of glory when Israel is restored.

The coming glory was typically portrayed in the tabernacle in the wilderness, and in Solomon's Temple. (See Exod. XL. 34-38 ; Numb. xiv. 10 ; xvi. 42 ; 2 Chron. v. 13, 14.) But as then, so in its future manifestation, this glory is not to be fully exposed to view. It is to be covered, or surrounded by a means of protection, or " defence."

Ezekiel sees this glory enter the house, and filling the central part of the inner court (Chap, XLIII, 2, 5, 8). From the nature of the case, there must be a veiling of this great manifestation of the glory from those without the place of its manifestation.

If Ezekiel fell to the earth upon beholding it (Chap. 1. 28 ; XLIII. 3); if Paul were blinded by the sight of an immortal one (Acts ix. 3-9 ; 1 Cor. xv. 8), and if Moses required to wear a veil before his face after an interview with one of the Elohim (Exod. xxxiv. 33-35), it seems inevitable that means should be provided for circumscribing the brilliancy of that coming effulgent manifestation of Divine glory to which Ezekiel's prophecy testifies.

The clouds surrounding it by day, however, do not prevent the glimmer of flaming fire at night mentioned by Isaiah. This will flash or glow from under the covering which hides the glory beneath. Now, without at the moment entering into the question of the nature of that glorious manifestation which Ezekiel saw, it must be evident that a broad expanse, covered by a dome-shaped cloud, may be fitly described as a " tent," and might in the circumstances become a suitable {mishkan), " tabernacle " or " dwelling place."

This cloud would cover the whole of the central area, and at times would hide from view all it contained. No attempt has been made to show such a bow-shaped cloud in the drawings of the building ; because the cloud which is to cover the Most Holy, converting the central area into a tent, may be unlike anything which anyone in this age has seen.

When the Deity has manifested His glory in the past, light or fire has been one of its most significant aspects; for instance, of the Transfiguration it is written :

A bright cloud overshadowed Jesus and his disciples {Matt. xvii. 5).

Again it is written :

In Him is light and no darkness.

All the shadows of such a cloud may be gradations of light, and from the inside may display prismatic colours, while from the outside appearing as thick darkness to the human beholder, veiling the glory, and providing a defence for mortals in order that they may not be consumed while worshipping their Creator.

It is not possible even to give the faintest idea of the appearance of such a protecting cloud, but in the frontispiece accompanying this work an idealistic cloud form is shown which may sufficiently indicate a coming glorification of the place of Him who is to be manifested in the Most Holy

Bro Henry Sulley

10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.

SHOW THE HOUSE TO THE HOUSE OF ISRAEL

The reader has now been " shown the house," so far as it can be seen by mental eyesight. By the aid of the prophet's description he has seen " the wall" which was shown to Ezekiel—an extraordinary structure of unusual dimensions surrounding the house in its extent

of from four to five miles—and by the aid of this exegetical examination of the prophecy, he may know the reason of its height and breadth, i.e., he may perceive that the wall is a necessary foundation for the magnificent structure built upon it.

He has been taken to the gate caused to ascend its steps, has crossed its thresholds,and with a glance upwards has passed on through its massive folding doors into the outer court. There he has beheld a vista of majestic pillars, and a broad expanse of galleried buildings which may well inspire the beholder with awe.

...He has been made to pass along each side of the sanctuary in the outer court, noting its length and breadth, and the use of all its appointments. He has had a glimpse of those

truly " cloud-capped towers " which form an imposing and perfect finish to the mighty structure.

He has been told their purpose in the great scheme, and has been permitted to dwell on the character of their construction. He has been taken into the inner court, shown its buildings,

and the mystery of its subdivisions. Has he understood the great feature of the house—the tent and the tabernacle of the Most High.

Has he realized the magnificence of that circle-building, with its cherubim and its lofty heights, unparalleled in all previous earthly architecture ? Does he comprehend why sacrifices at the Altar will be reinstituted ? Is he ready to drink of the living stream which issues from the side thereof ; and will he (like Ezekiel) go through its waters, and so enter the house ?

The Temple of Ezekiel's prophecy 5.5. 

If the reader is a son of Abraham after , the flesh this prophecy is an exhortation

for such, thus :

Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities : and let them measure the pattern. (Chap, XLIII. 10)

This cannot mean that he is to be shown the actual house in order to bring him to repentance, because the expression, " let them measure the pattern," implies that a pattern is before them. This message is from the Father to the chosen race, now outcast because of unbelief, but shortly to be restored to divine favour under the Messiah.

In view of traditional prejudice the contention that Jesus of Nazareth is the Messiah will not be readily received by sons of the favoured race, but there are some passages of Scripture which may weigh in the balance. Jeremiah affirms that the name of the Messiah will

be " The Lord our righteousness" (Jer. xxiii. 6). In what way can a man become the righteousness of a people ?

If a man were himself righteous, he does not require another to be his righteousness. Now since it is testified (1 Kings VIII. 46) and experience proves that "There is not a man that sinneth not," there must be some hidden meaning in the term, " The Lord our righteousness" implying the appearance of one pre-eminent above ordinary men in this respect, whose righteousness is a covering for others, just as the circumcision of a Jew covers his wife and the female members of his house.

Again, if a nation were itself righteous, there is no necessity for a Messiah to deliver them from the consequences of sin, but fallen Israel, whose iniquities have caused the face of the Father to be hidden from them needs a Saviour and Redeemer.

Now under the law of Moses a woman partakes of the privileges and responsibilities which come through the circumcision of her father, though she herself is not circumcised. She stands in a righteous relation to the law yet uncircumcised.

So comparably upon the same principle it is possible for sinful men or a sinful people to partake of, or become sharers in, the righteousness of one who stands in a righteous position. Without question such a Redeemer is promised to Israel in the book of Isaiah :

The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. (Chap. LIX. 20.)

The Temple of Ezekiel's prophecy 5.5

12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about [the inner temple is a circular form] shall be most holy. Behold, this is the law of the house.

The leading indications of a range of buildings forming a circular space in the centre of the Temple commence with the [above] testimony 

The emphatic closing sentence of this verse is of deep importance. " Behold! this is the law of the house " is equivalent to, BEHOLD! this is the central or striking feature oj the house in relation to which all others are subordinate. This aspect of the subject will become more and more apparent as we consider all details of the Temple of universal praise and worship.

Thus we see that the Inner Temple is not a building upon the top of a hill, but that the Most Holy is a Hill in the inner court. Speaking prospectively of " the righteous generation that seek the God of Israel " the Psalmist said :

Who shall ascend into the hill of the Lord ? or who shall stand in his holy place ? (Psalm xxiv. 3.)

This parallelism shows that the Holy place of God is also the Hill of the Lord.

The altar is on the top of the hill

Christ is the antitypical altar, and is now in the "Host Holy" (Heb. 13:10; 9:12.) The memorial altar of the Temple of the future age, must be placed so as to be in harmony with that fact. As Christ is in the Most Holy (state) any memorial altar of Him must be placed in the Most Holy also.

The altar is therefore rightly shown on the Altar Hill, which is the "Most Holy" (Ezek. 43:12.) It is therefore in the centre of the house, and would be out of place in any other position.

Under the law, this was different, because Christ had not then entered into the Most Holy. The altar typical of Him was therefore placed outside the tabernacle, whilst the Mosaic order of things obtained.

It has to be further observed, there were two altars under the Mosaic order of things-the altar of incense, and the altar of sacrifice; and the altar of incense was even then put in the holy place, why? Because the prayers which incense represents, did then enter from it into the presence of God.

In the temple of the future age, one altar only is provided, because the altar of incense and the altar of sacrifice are now both combined in Christ, who is the antitypical fulfilment of things foreshadowed under the law.

Here again we see the memorial in harmony with accomplished facts. Christ, being the one sacrifice, who takes away the sins of the world, and the one mediator through whom the incense, i.e., the prayers of the saints, ascend to the Father, there is, of necessity, but one memorial altar of this divine relation of things.

The Christadelphian, Apr 1888

THE MOST HOLY

A GLANCE at Plate II. shows the inner court divided into two portions by a circle in the centre of a square. The area enclosed by this circle is called " The Most Holy," the remaining portion of the inner court is the " separate place."

The Most Holy surrounded by buildings is certainly a novel idea, but novelty cannot detract from its truth. Our duty is to accept the logic of the facts, and frame our theories in harmony with them, rather than resist the evidence in order to fit a preconceived theory.

...Further evidence may be marshalled under two heads. Firstly, that which accrues under what are termed " the laws " and ordinances of the house ; and, secondly, that which arises out of the constructional features of the building.

4.2.2

I. (a) The law which defines the position of the Most Holy

This is the law of the house ; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. (Chap, XLIII. 12.)

Ezekiel conveyed in vision to a very high moantain saw thereon as it were the frame of a city. Chap.XL. 2. From the above verse (Chap, XLIII. 12.) we now know that within this " frame " is THE MOST HOLY, because the top of the mountain is " Most Holy".

The Most Holy, therefore, is shown as an open area inside the Temple, not square in form but like a mountain with buildings "round about."

(b) This inference is supported by another decree or law respecting the wall of the Temple which forms a separation between the children of Israel and Yahweh, thus :

Son of man, the place oj my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the house of

Israel no more defile, they nor their kings by their whoredoms, nor by the carcases of their kings in their high places.

In the setting of their threshold by my threshold, and their doorpost near to my doorpost (and there is a wall (qir) between me and them), they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in my anger. (Chap, XLIII. 7, 8.)

The wall mentioned here must be the wall which we have seen forms an important part of the Inner Temple, because no other wall is provided to form the separation mentioned

in the verses quoted. This decree is equal to saying :

I have planted this wall between you Israel and me, and beyond it you shall not pass.

(c) Yea, none but a certain class of priests are allowed to approach near to Yahweh. Approaching near to Yahweh must be synonymous with going into the Most Holy, which is described as a place where the God of Israel will dwell in the midst of the children of

Israel. Chap, XLIII. VV. 2 and 7.

One class of priests minister in the inner court and within, i.e., within the Inner Temple buildings, but they are not permitted to go near unto Yahweh, into the Most Holy beyond the inside wall of the Inner Temple. Chap, XLIV, 17-19. Only the sons of Zadok are permitted

this privilege.

4.2.2. THE MOST HOLY

The measurements from the outermost wall of the sanctuary in an inward direction fix the position of the Inner Temple buildings leaving a central enclosed area.

(b) We have seen that Ezekiel describes posts of the Temple which mark " the breadth of the tent," or, better still, "the expanse of the tent." These posts within the line of the porch are adjacent to the wall. (See Plate IX. D. and K.)

This wall and posts, then, also give the limit of the Most Holy : thus the extent of the one is the extent of the other. Practically, the terms " the tent " and the " Most Holy " are interchangeable. The area of the one is the area of the other.

The area has already been shown to be 2,220 cubits in diameter about three miles in circumference. This, then, is the base measure of the tent. Can such a large open area be appropriately called a tent ? A tent is usually constructed with cords, canvas, pegs and poles, but the word ohel does not necessarily involve any of the appurtenances of such

a tent.

The word should be understood in the sense of an enclosure, in whatever way that enclosure is formed, for instance : Moses was commanded by Deity to make a (mishkan), i.e., a tabernacle or dwelling place, in order that the Divine presence might be manifested there (Exod. xxv, 8, 9, 22).

Boards were so constructed as to form an enclosure (Exod. xxvi. 15-30). These alone might be a dwelling place (mishkan) of Deity. But something further was added in the form of curtains of fine twined linen, cunningly wrought with blue, purple and scarlet, exhibiting a design of cherubim upon them (Exod. xxvi. 1-6).

These fabrics, no doubt, would form a beautiful room or rooms, but were, by reason of the

nature of the materials and the construction, exposed to the heat of the sun and to the influence of other elements. In order to give protection against these. Moses appears to have been further commanded to make curtains of goats' hair in such a manner as to form a

Tent (ohel) Exod. xxvi. 7-13.

Above the goats' hair a covering of rams skins, dyed red, and of badgers' skins was provided (Exod. xxvi. 14). It should be noted that the curtains of goats hair, specified in connection

with the dwelling are not called a covering as the rams' and badgers' skins are. It should also be noted that woven goats' hair would be exceedingly strong, but of no great beauty, and certainly not waterproof.

Probably the skins specified to go over the goats' hair were provided to keep out the wet. These skins would need support if they were to be put together so as to

exclude rain. The linen would form an ornamental screen to the underside. The goats' hair covering, then, appears to have been a constructional feature, and, by reason of its strength, a large internal area could be roofed over.

Had this element been absent, the other materials could not have been spread aloft ; consequently a tent (ohel) to the tabernacle (mishkan) could not have been formed. The relation of the words translated tent and tabernacle, the one to the other, is illustrated in Exod. xxvi. 7, thus :

Thou shall make curtains of goats' hair, a tent (ohel) upon the tabernacle (mishkan), etc.

Hence the fine linen curtains did not form a tent, neither did the rams' skins nor the badgers' skins. What, then, constituted the tent ? Was it not the internal covered space or area formed by the strength of the goats' hair which carried aloft the materials enclosing the internal area ? In support of this conclusion Isaiah states that Deity :

Stretcheth out the Heavens as a curtain, and spreadeth them out as a tent {ohel) to dwell in (Chap. XL. V. 22.)

A beautiful and fitting description of the aerial under which man and beast roam the earth, whose expanse is draped with white, blue and golden glory in the daytime, and at night becomes a silver star-spangled dome circumscribed by earth's dark horizon.

Applying these premises to the Ezekiel description, there should be no difficulty in comprehending how the large central area of the Temple becomes a " tent " when the necessary element obtains which justifies the application of that term. The provision of this element is predicted in the prophecy of Isaiah. Thus we read,

Chap, iv, verses 3-6 :

And it shall come to pass that he that is left in ZION, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem when the Lord shall have washed away the filth of the daughters of ZION, and shall have purged the blood of Jerusalem from the midst of her, by the spirit of judgment; and by the spirit of burning. And the Lord will create over the whole habitation (R.v.) of MOUNT ZION, and over

(R.V.) her assemblies, a cloud and smoke (or vapour) by day, and the shining of flaming fire by night for over (R.v.) ALL THE GLORY A CANOPY (R.V.).

And there shall be a booth for a shadow in the daytime from the heat, and for a refuge, and for a covert from storm and from rain.

Bro Henry Sulley

Upon the top of the mountain

This must be the foundation mountain upon which the altar structure stands. The four cubit measure from the " mount of God " specified in connection with the statement that " from the lion of God are four horns " implies that this measure of four cubits may be applied to the horns, which are to rise four cubits above the mountain top, otherwise no measure is given for the horns.

The horns are related both to the Mount of God and the Lion of God. They appear to be formed by the intersecting lines of the " bosoms." These intersections only require to be carried up four cubits above the " mount of God " and four horns are formed. (E-E-E.)

The measure of the the lion of God is said to be to the four squares thereof,surely this must imply that the measuie extends from one four square corner to the other, which rises in the form of " horns " from the " lion of God " at the corners. (See E*E-E. Plate XII.)

Now, the measure of the court to these same four corners is stated to be fourteen long and fourteen broad " to the four squares thereof," i.e., the larger court surrounding the smaller court measures fourteen reeds including the four square corners thereof. These horns rise from the larger court and from " the Mount of God," i.e., from that part of the mountain surrounded by a border converting it into the " larger" court, (D-D-D.)

Bro Henry Sulley

The Most Holy "round about"

Doctrinal significances are shown to be associated with the construction of the house. This argument might be carried further. It might be pointed out that the circle called the " Most Holy " is a symbol of eternity, and therefore a suitable figure for architectural incorporation in the building which is to form the centre of God's worship in the age to come.

The circle fittingly represents : First, the eternal Creator; and secondly, eternal life as the realized privilege of those who have been made immortal up to the time of its construction ; and thirdly, of the everlasting life which will be given to the approved at the end of Christ's reign upon the earth.

...The evidence furnished by the mathematical equations that the Most Holy is a hill circumscribed by a circular range of buildings in the centre of the House, is in one sense the most convincing proof of all. Yet, quite apart from this unanswerable "argument," the following items prove that the Most Holy is a hill:

(a) This is the law of the house : Upon the top of the mountain the whole limit thereof round about shall be most holy.

(b) This hill, or mountain, must be in the centre of the House of Prayer because it is called the Most Holy.

(c) For the same reason this mountain must be circumscribed so as to form it into the reserved part of the house.

(d) The expression " round about " denotes a circular form for the Most Holy enclosure. Who ever heard of a square mountain ?

(e) Since the measurement of the house on the outside is 500 reeds square, and since the measurements of the buildings inward leave an open space within nearly a mile square, this open space must be the top of the mountain specified.

(f) The posts of the building which mark the boundary of the Most Holy are also said to be the expanse of the " tent," a word used to describe the vault of heaven, and therefore indicative of that smaller circular vault formed by the cloud which is to shroud the glory when manifested in the Temple.

(g) Since none "uncircumcised in heart or uncircumcised in flesh are to enter the Most Holy," and since "the righteous nation" is described as " ascending the hill of the Lord," that hill must be an enclosure upon the mountain separated from any other portion of the

Temple, for the exclusive use of those who become " equal to the angels " at the resurrection, and who " enter into eternal life " when the kingdom of God is established upon the earth. The harmony of the symbol can only be satisfied by the circular form of the Most Holy.

The Temple of Ezekiel's prophecy 5.4.

13 And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom [bosom (a) (is)] shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span [9"]: and this shall be the higher place of the altar.

THE POSITION OF THE ALTAR AND ITS COURT.

THE ALTAR is first mentioned in the 47th verse of chapter XL. Its position is there described, but particulars are not given of its construction. These are found in chapter XLIII. The first-mentioned testimony reads :

He measured the court, an hundred cubits long, and an hundred cubits broad, foursquare, and the altar before the house.

Here we see that measurement of the altar court is made while Ezekiel and his guide are in the inner court, and the altar is said to be before the house.

The signification of the word translated " before " has already been considered. Its full import is in the presence of. There appears to be only one position for the altar where that condition can be fulfilled, i.e., in the centre of the sanctuary. Truly, then, the altar would be before the house in the full acceptation of the term. In any other position outside the circle it could not be before the house.

We have seen that the Most Holy is a central hypaethral [wholly or partly open to the sky], or the portion of the inner Temple open to the sky and, therefore, a suitable place for an altar. Its position there may seem incongruous, nevertheless the altar in the Most Holy will be in harmony with the Mosaic pattern of the heavenly things.

Speaking of the service of the Tabernacle for the time then present the Apostle said that the way into the holy place had not then been made manifest, while the first tabernacle stood, which is a parable of future things. (Heb. IX. 8 and 9 R.V.).

Now, the way into the Holiest was opened by Jesus entering therein. That is, He entered into the eternal state, for of Him it was written :

He asked life of thee, and thou gavest it him, even length of days for ever and ever. (Psalm xxi. 4.)

Of Him it is also testified :

After the power of an endless life. . . . Thou art a priest for ever. (Hebrews 7: 16, 17.)

Since Jesus, the Christ, now possesses eternal life, that is to say, since He is in the most holy state defined in the above testimonies, and since He is also said to be an Altar (Hebrews 13: 10), the altar in the Most Holy would fitly represent Him as the anti-typical altar—just as the Rock in the wilderness represented Him before the Mosaic types were established (1 Cor. x. 4. Exod. XVII. 6.)

The circle (an unending line) is emblematical of eternity, thus the altar in the circle becomes figurative of the ever living anointed Altar provided for the salvation of mankind.

But the God of Israel is also spoken of as the Rock, in the following testimonies:

I will publish the name of Yahweh : ascribe ye greatness to our Elohim

Who is a Rock save our Elohim ?—-the Elohim of Israel (2 Sam. 22: 32.)

Is there El beside me ? Yea, there is no Rock : I know not any (Isa. 44: 8.)

From the smitten rock water came thereout abundantly for the people in a life-giving stream (Numbers xx. 11), a beautiful figure of the Crucified One, through whom, from the Father, flows the water of unending life.

The altar, therefore, not only represents the antitypical altar, Jesus, the Anointed, but also the Creator, out of whom the anointing came (1 Cor. 8: 6 ; Matt, 3: 16 ; John 3: 34.)

Thus the altar in the Most Holy figuratively represents :

THE FATHER OF ALL

One standing before this altar as an offerer stands before the Creator, who has chosen to be so represented, and presents his offering to the Father through Jesus the Christ, who is the one mediator between God and man (1 Tim. 11. 5.)

Further, one of the laws of the house which gives the key for unlocking the vision, viz., the law affecting the offering of sacrifices, confirms the conclusion that the Altar will be in the Most Holy. Two classes of priests are said to minister in the Temple. A superior and an inferior order. The superior go " n e a r " to offer sacrifices, while the others perform the menial service of the Temple. Thus we read :

The Levites that went far from Me, when Israel went astray, which went astray from Me after their idols ; they shall bear their iniquity. Yet they shall be ministers in my Sanctuary, having oversight of the gates of the house ; they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.

Because they ministered unto them (Israel) before their idols, and became a stumbling block of iniquity unto the house of Israel; therefore have I lifted up Mine hand against them, saith the Lord God, and they shall bear their iniquity.

And they shall not come near unto Me, to execute the office of priests unto Me nor to come near to any of my holy things, in the Most Holy ; but they shall bear their shame, and their abominations which they have committed.

But the priests the Levites, the sons 0f Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord Yahweh. They shall enter into My sanctuary. (Chap. XLIV. 10.16.)

The tribe of Levi, except the sons of Zadok, respecting whom more will be said later will thus be degraded from the priesthood in its highest functions, and restricted from service in the sanctuary except in those things specially mentioned in this and other portions of the prophecy, while the sons of Zadok will be permitted to enter the sanctuary, which surely must be the Most Holy enclosed by the dividing wall, within which is the altar where the higher order of priests are to minister.

Bro Henry Sulley

14 And from the bottom upon the ground [ bosom of earth (a)] [in]to the lower settle [lower court (c) is] two cubits, and the breadth one cubit; and from the lesser settle [ smaller court (c)] even to the greater settle [larger court (d) is] four cubits, and the breadth one cubit.

b. The word (gab), rendered in the A.V. " the higher place," is supposed to be derived from (gabab), to be curved or hollow. It has been translated back, such as the back of an animal, and may therefore stand for the round or curved part of an altar. To say this is " the higher place of the altar," when reference is undoubtedly made to the chiq or bosom, seems superfluous and out of harmony with the context, because the bosom of an altar must be its higher part.

If the translation bosom be admitted for the word chiq, and the rendering back be accepted for the word gab, one is able to suggest a reasonable explanation of the use of these terms in the construction of an altar.

Now, since the altar is four-square, and the chiq (bosom) goes round about the altar, a curved or rounded border whose edge is a span thick, surrounding the altar on every side, appears to answer the requirements of the case. Thus the word gab (back) may be taken to qualify or indicate the position and form of the chiq (bosom) of the altar.

Seeing there is " a bosom of earth " to the altar (verse 14), this bosom may be of metal, probably brass or copper, conformable with the altar of the Mosaic ritual. Thus a curved metal rim is shown round the altar hearth (See letters Α.Α., Plate XII.)

***

The word (adzara), translated "settle" can only be so translated when it is obvious that the primary meaning court is not intended. The word is translated court in 2nd Chron. iv. 9; vi. 13. Now, seeing there is a " court " mentioned in connection with the altar (verse 47, Chap. XL.), the word court seems a more appropriate translation than " settle," doubtless

an unusual kind of court, but, nevertheless, an enclosure of some kind surrounding the altar.

15 So the altar shall be four cubits; and from the altar and upward shall be four horns.

d. The rendering "And from the mount of God, is four cubits, and from the lion of God are four horns," is sufficiently supported by the marginal reading of the A.V., and R.V. This alteration involves the rendering of verse 16 in harmony with it, as in the R.V., viz.,

"and the lion of God (is) twelve long and twelve broad to the four squares thereof."

Bro Henry Sulley

16 And the altar shall be twelve cubits [reeds] long, twelve broad, square in the four squares thereof. [and the lion of God (is) twelve long and twelve broad to the four squares thereof]

The substitution of the wrord " reed " for " cubits" in verses sixteen and seventeen should be particularly noted. This is in harmony with the context. The translators should not have inserted the word " cubit" where it does not occur in the original, because the initial measure of the building is the reed. They probably inserted it because they could not readily conceive of an altar fourteen reeds in extent; and because the measures of the altar are prefaced by the words

" these are the measures of the altar after the cubits (the cubit is a cubit and a handbreadth.") See Chap, XLIII., 13.

They have taken this to mean that all the measures appertaining to the altar are cubits. But if that be the meaning, why do we find the word cubits repeated in some cases and omitted in others ?

Having once stated the fact that the measures were in cubits, that would be sufficient, one would think, to govern all the measures afterwards given. But this is not the case, therefore

some other explanation of this peculiarity in the specification must be sought. Is not the explanation this, that the large cubit is not to be used in every measurement of the Temple ?

Thus, here it became necessary to state the size of the cubit which is to be used in the construction of the altar. The small dimensions are of necessity stated in cubits, but reeds are obviously implied for the larger dimensions of the specification, which is governed by the verb he measured.

In this delineation the cubit of " a cubit and a handbreadth" is used for all the smaller dimensions ol the altar, the reed for the larger measurements, which is always implied when not otherwise stated. An altar fourteen cubits each way would not be as large as the altar in Solomon's Temple, which was twenty cubits. Even that altar was not large enough for the tribes of Israel only (1 Kings 8: 64).

Now, there is to be an unprecedented provision for the slaughter of sacrifices in the Temple of Ezekiel's Prophecy (see remarks Chap, v., sub-Sec, iv.), there being some forty four

slaying blocks for this purpose on the north side, thus indicating that a very large altar will be required for use when all nations assemble at Jerusalem to worship.

A fourteen cubit altar would be absolutely inadequate for the immense number of offerings which will " go up with acceptance upon God's altar " in the age to come. (Isa.LX., 6-7 ; Zec. viii., 22).

Bro Henry Sulley

17 And the settle [court] shall be 14 [reeds] long and 14 broad in [ to] the four squares thereof; and the border [round] about it [is] half a cubit; and the bottom [bosom of it (is)] a cubit about; and his stairs [ascent (g) ] looks toward the east.

g. The word (ma'ala) may be translated " steps," or " ascent." In this place the pointing of the Masorites gives it the former meaning, but the same word pointed differently is rendered " ascent " in the description of the gates of the inner court (Chap. XL. 31, 34.)

Since also an approach of wrought stone steps was forbidden for the antitypical altar (Exod. xx. 24, 26), the word should have been rendered ascent here.

Further, the context favours the rendering " ascent " because neither measurement nor number are given for the steps, therefore a sloping ascent to the altar is shown on the

drawings. (See Frontispiece and Plate XII.). The word ascent may also indicate a special means of " ascent " to the altar.

Taking each feature seriatim as shown upon Plate XII.,it will be seen that the altar and altar-court comprises :

1. A bosom, i.e., a surrounding margin curved outwards and upwards from its inner edge. This margin is shown to stand up one cubit (two feet) and curves outward one cubit. Its thickness is a span, or about nine British inches. (A.A.A. Plate XII.).

If this bosom is formed of metal (brass, or copper according to type, see Exod. 27.), probably the floor of the area enclosed by it will also be metal, thus forming a suitable hearth upon which to burn sacrificial offerings.

2. There is also a " bosom of earth" Since there are two courts, one smaller than the other (verse 14) this bosom of earth may stand between the two. It is shown one cubit broad, and stands up above the larger court two cubits. (B-B-B.)

3. The larger court surrounding the altar appears to be the lower, from the order of the measures given. From the smaller court to the larger court is four cubits, and the breadth one cubit. This appears to indicate that the curved bosom is separated from the "bosom of

earth " by a space of four cubits, and that the " bosom of earth " stands up one cubit from the smaller court (C-C-C, smaller court ; bosom of earth, B-B-B, one cubit up, one cubit wide on the top ; and two cubits down to larger court).

The smaller court, therefore, appears to be a sort of trench round the inner square.

4. The inner square, surrounded by the curved bosom, appears to be called " the Lion of God," otherwise " the Lion hearth of God," because sacrifices are offered on it, i.e., this is the platform upon which the sacrifices are consumed by fire.

It appears to be the central square, surrounded by the smaller court or trench, having four horns, one at each corner. This platform is presumably called the Lion of God because of its relation to the judgment of Yahweh.

Frequently a lion is associated with blood-red judgment, as for instance in Gen. 49: 9-12. A lion was the instrument of judgment upon disobedient prophets (1st Kings 13: 24-27 ; 20: 36).

Some of the idolatrous inhabitants whom the King of Assyria caused to dwell in Samaria were slain by lions (2nd Kings 17. 25). Again, it is written, "Our God is a consuming fire," (Heb. 12. 29). The term Lion associated thus with the platform upon which sacrifices are burned becomes an appropriate figure of the fiery judgment of Yahweh thus : " The Lion of God " typifies the " terror of Yahweh " ; and its existence in His holy house will be a warning to all not to perform the part of the wicked, by hating instruction, and by casting the words of Yahweh behind their back.

When they see a thief, they must not consent to his malpractices ; neither must they be partakers with adulterers. They must not give their mouth to evil, nor permit their tongue to frame deceit. They must not speak against their brother, nor slander their mother's son. These things the wicked have done, and God has kept silence in the past:

" Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." (Psalm 50: 16-22.)

The lion of God is stated to be " twelve long," i e., twelve measures or reeds each way. This equals seventy two cubits square, or one hundred and forty-four feet for each side. This measure would not form a space too large for the reception of the immense number of sacrifices which would be offered on the occasion of great assembly.

A " border" is specified to the larger altar court, without which one would think the term court could not be so used (F.) It is half a cubit, and " the bosom (or border) of it one cubit round about," i.e., it stands up one cubit and is one half cubit thick (verse 17.)

The distance of this border which surrounds the altar is not slated, but this measure may be ascertained by deducting the detail measures above described from the larger dimensions given for the altar court in Chapter XL. 47, where it is stated that " the altar court is one hundred cubits square." The width is found to be eight cubits. Thus a border surrounding an open space eight cubits wide all round the altar completes the delineation of the altar. Its full extent, one hundred cubits, contains the altar structure. These figures work out thus :

THE ALTAR COURT 100 cubits

Cubits.

Lion of God, twelve reeds, equal .. 72

Two bosoms, one for either side, each one cubit .. .. .. .. 2

Two measures from small court to large court, each four cubits .. 8

Two external bosoms, each one cubit 2

Deduct 84

Remainder 16 cubits

Since the full measure of the altar with its trench and its bosoms is eighty-four cubits, just fourteen reeds, this outside measure of the smaller court would be the inside measure oj the larger court. As shown above, 84 cubits deducted from 100 leaves 16 cubits, or eight

cubits for each side of the larger court.

These dimensions may be re-stated thus :

Lion of God, twelve reeds, equal to .. .. 72 cubits.

Two curved bosoms, one for either side, each one cubit 2

Two measures from small court to large court, each foour cubits .. .. .. 8

Two external bosoms of earth, each one cubit 2

Two measures of eight cubits for each side of the large court 16

Total 100 cubits.

In the foregoing conspectus every particular detail of the specification is satisfied. The central portion, by reason of its use, is called the lion of God (or, " hearth of God" see margin R.V.). The outside section of the structure is the mount of God, because it forms part of the hill designated by that name; a portion of the " Hill of the Lord," circumscribed by a border forming it into a court for special use.

Considering the peculiar construction of the altar, and having regard to the immense mass of burning flesh which will be consumed upon it, we are led to seek for some explanation of the peculiarity of its construction.

Since it is revealed that a stream of water will come out from under the altar (Chapter XLVII. I ) , the small court seems intended to contain water, constructively directed into it from this stream. It might be so formed as to spring up in the centre, fill the trench on every side, pass away under the lion platform, or over the " bosom of earth."

By some such arrangement the whole structure would be kept cool and fusion or disruption of the materials composing it would be prevented. The larger court may be reserved for special use in connection with those who attend upon the service of the altar, or it also may be connected with this aqueous arrangement.

Bro Sulley

18 And he said unto me, Son of man, thus saith Adonai Yahweh; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.

Sacrifices restored

...sacrificial offerings will form a very important feature in the Temple of the future age.

This will be a surprise to those who think that all animal sacrifices were finally abolished when the Mosaic economy vanished in fire and smoke (2 Peter 3: 7, 10), and that since Jesus " offered one sacrifice for sins for ever " (Heb. x. 12) there is no need for the restoration of animal sacrifices.

Such an idea is pardonable, but not tenable. The idea has a semblance of support in some passages of Scripture. It is, however, only in an appearance, there is none in reality.

The question for us to consider is : Do the Scripture? anywhere plainly foretell the restoration of animal sacrifices in the age to come ? This is the question at issue. If they do, then all other portions of Scripture which appear ,to point in a contrary direction, must be understood in harmony with the general. tenor of its plain teaching.

The apostle Peter testified that the return of The Christ, or the advent of Messiah, will synchronise with :

The times of restoration of all things, whereof God spake by the mouth of His Holy Prophets which have been since the world began. (Acts in. 20-21, R.v.)

Compare that testimony with the following word from Jeremiah :

I will cause the captivity of Judah, and the captivity of Israel to return, and I will build them as at the first. (Jer. Chap, xxxiii. 7.)

Such a restoration would lack an essential element if sacrifices were not then offered. Again, after His resurrection from the dead Jesus said :

"All things must needs be fulfilled, which were written in the law of Moses, and the prophets, and the psalms, concerning Me." (Luke xxiv. 44.)

One of the things concerning Him involving the restoration of animal sacrifices is found written in the prophet Jeremiah .

David shall never want a man to sit upon the throne of the house of Israel ; neither shall the priests, the Levites, want a man before me to offer burnt offerings, and to burn oblations, and to do sacrifice continually. (Chap, xxxiii. 14-18, R.V.)

... when David's son sits upon the throne of Israel the priests and Levites shall stand before God to offer burnt offerings and burn oblations or to kindle meat (meal) offerings, and to do sacrifice continually.

...My house shall be a house of prayer for all nations, Mark xi. 17. A.v.(see margin, a quotation from Isaiah). The strangers that join themselves to the Lord, to minister unto him, and to love the name of the Lord, to be his servants, everyone that keepeth the sabbath from profaning it, and holdeth fast by my covenant :

Even them will I bring to my holy mountain, and make them joyful in my house of prayer ; their burnt offerings and their sacrifices shall be accepted upon mine altar ; for mine house shall be called an house of prayer for all peoples. (Isa. LVI. 6-7, R.V.).

Bro Henry Sulley

continues Psa 51: 19

20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.

The connection between the Sin bearer and the method appointed by the Father for cleansing the altar upon which the memorials of the sacrifice of Christ are to be offered is significant. Just as under the law any human production was unacceptable unless accompanied with a recognition of the element of sin in man, and the means by which that sin is to be removed - Exod. xxix. 36; xxx. 10; Lev. xvi. 15-20 so also this basic principle is to be recognised when the altar in the Temple of the future age is prepared for use. Thus we read :

These are the ordinances of the altar in the day when they shall make it (or, when it shall be made) . . . . Thou shalt take the blood (of a young bullock) and put it on the four horns of it, and on the four corners of the settle, and upon the border round about ; thus shalt thou cleanse and purge it. (Chap, XLIII. 18-20.)

Although the altar will be fashioned according to divine specification, the work of man in the construction thereof is only acceptable to the Father when accompanied by the conditions which he appoints. This becomes apparent in the above provision for purging and cleansing the altar. From all time this element in acceptable worship is indicated. In the wilderness when as yet there was not time to prepare an altar of sacrifice, the decree

went forth :

An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen : in all places where I record my name I will come unto thee, and I will bless thee. If thou wilt make an altar of stone, thou shalt not build if of hewn stone : for if thou lift up thy tool upon it, thou hast polluted it. (Exod. xx. 24, 25.)

The altar must be of earth or of virgin stone, entirely provided by the Father, upon which no human hand hath wrought, thus indicating that men may not each "worship God according to the dictates of his conscience". The first attempts to do so ended in a tragedy, when Cain brought the fruits of his labour instead of a sacrifice (Gen. iv. 2-8). Even Adam and Eve sought to cover their nakedness with their own prepared fig-leaf, but only a covering provided by the Father was acceptable (Gen. 3: 7-21).

The Temple of Ezekiel's prophecy 5.6.7.

The Hebrew word translated " purge " in Ezekiel XLIII. 20., is Ka-phar elsewhere translated atonement in at least sixty-three instances out of the ninety six in which it occurs in the Old Testament. It is also frequently rendered " reconcile " and " reconciliation."

We find it is used in connection with the offering of a ram for " covering " a trespass (Numb. v. 8) and used generally with sacrificial offerings in the sense of " a covering." The signification of the word thus used in relation to the purification of the altar must be understood in harmony with these occurrences and with the eternal principles of divine justice, which necessarily differ from the opinions of men, as it is written :

For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts - Isa. LV. 8,9.

In order to understand why the altar in the Temple of the age to come is to be cleansed and

purged with blood, one must also be instructed in the means adopted by the Father for deliverance from the consequences of disobedience in Eden. In this connection it is all-important to remember the recorded facts.

Adam having transgressed the condition upon which he was permitted the free choice of all the good things in the garden, one inevitable consequence must follow. The penalty for eating of the proscribed fruit, according to the record, was gradual decay ending in death. Thus we read :

"In the day that thou eatest thereof, thou shalt surely die" Gen 3: 11-17.

Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it : cursed is the ground for

thy sake ; in sorrow shalt thou eat of it all the days of thy life;

Thorns also and thistles shall it bring forth to thee ; and thou shalt eat the herb of the field ;

In the sweat of thy face shalt thou eat bread, till thou return unto the ground ; for out of it wast thou taken : for dust thou art and unto dust shalt thou return. (Gen. 3: 17-19.)

From these testimonies it seems we must understand that the moment Adam partook of the forbidden fruit he became a dying creature, just as a man in the dock is " a dead man " the moment the judge pronounces sentence upon him.

Hence his sojourn on the earth came to an end before the expiration of one day of a thousand years (2. Peter 3: 8). Thus it is written :

" All the days that Adam lived were nine hundred and thirty years : and he died." (Gen. V. 5.)

Adam having eaten of the forbidden fruit, a new situation was created in which the unfettered prerogative of the Creator came into operation, except as regards

the foretold result of disobedience. In order to establish His word Adam and Eve were expelled from the garden lest they should

" take also of the tree of life, and eat and live for ever." (Gen. 3: 22.)

That significant word " also " implies that Adam had not then partaken of the tree of life even if up to that time the tree had borne fruit. The inference becomes the more apparent when considering a parallel sentence respecting boys unlawfully plucking fruit in a garden. They are discovered while eating the apples, but now the owner expels them from the garden " lest they also steal the pears."

In the new situation created by Adam's disobedience two important facts must be borne in mind, first—Eating the forbidden fruit must have created desire in Adam and Eve to which heretofore they were strangers, leading to unsanctioned union which resulted in offspring. This inference may be drawn unquestionably from the curse which followed upon discovering their nakedness, expressed thus :

I will greatly multiply thy sorrow and thy conception ; in sorrow shalt thou bring forth children, (ibid, verse 16.)

Secondly—Although expelled from the garden, and free access to the tree of life denied, yet Adam was not left without hope, because God provided a covering for their nakedness and because:

He placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. {ibid, verse 24,)

Thus indicating the provision of a way to the tree of life, though carefully guarded.

The Temple of Ezekiel's prophecy 5.6.7.

21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.

Let us now suppose that the appointed rulers are seated upon their thrones between the cherubim in the recesses of the inner portion of the buildings encircling the Most Holy. In front of them is the table before the Lord.

As each worshipper arrives at the door of the sanctuary, he finds there a " minister of the house," whose duty it is to make himself acquainted with the business of the visitant, to prepare his offering according to the law, or to direct the disposition of his "present".

The fat and blood of the sacrifice (Chap. XLIV. 11-15) and that part of the oblation which is to be burnt upon the altar is conveyed for presentation before the judge who occupies one of the thrones of judgment above referred to.

Before the judge, if it be a sin offering, he may confess his offence ; or if it be a meal offering of first fruits he may place the elements wheresoever directed with a suitable recognition of the author and giver of all things. Each offering is conveyed to the altar. This done, the offerer may adjourn to that part of the house appointed, probably the upper part of the buildings over which the judges sit, awaiting judgment. Gradually the building is filled, and the flow of incoming visitors stops.

The work of slaughter is finished. Those portions reserved for food have been placed in the storehouses, and the last of those sacrifices and oblations which are to be burnt, has been conveyed to the altar.

Let us suppose that the acceptance of the offering is signified by the intervention of a divine hand as in the days of old, and that Deity will answer by fire consuming the offerings upon the altars if they are acceptable. We see the assembled throng : each with eyes attent upon that far off altar, bearing now the symbol of guilt or the sign of forgiveness. A supreme moment has arrived.

Will the Father accept, or will He reject ? No sign is seen ; the pause is understood, and quickly interpreted, and the now familiar question, Is it I ? Is it I ? passes murmuringly from side to side—a huge wave of momentary excitement and fear. But confidence reigns ; for in most, the answer of a good conscience removes terror, and everybody knows that one " Achan " is sufficient for the Deity to interpose.

His judgment of destruction before He gives an answer of peace. The ministers of the house proceed with their appointed task. The lot is taken with simplicity and despatch, nation by nation, tribe by tribe, family by family, member by member, until the transgressor stands discovered and ashamed in the midst of his fellow men. And the question is put, after the historic type :

" My son, give, I pray thee, glory to Yahweh Elohim of all the earth ; and make confession unto Him, and tell me now what thou hast done ; hide it not from me." (Joshua vii.19).

The sin confessed as in the case of Achan would not bring pardon. His judgment would have been determined by the Infallible One, through His ministers, and his confession would simply be an attestation of his guilt.

The Lord has given His answer, death must ensue, and his carcass cast out as "an abominable branch," probably into that public portion specially set apart for the purpose " in the appointed place without the sanctuary (Chap, XLIII. 21) where the bodies of the whole burnt offering are consumed. Thus we read :

The sinner being an hundred years old shall be accursed . . . And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, saith Yahweh. And they shall go forth, and look upon the carcases of the men that have transgressed against Me ; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. (Isa. LXV. 20 ; LXVI. 23-24·)

The Temple of Ezekiel 5.2.6

27 And when these days are expired, it shall be, that upon the 8th day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith Adonai Yahweh.

Thus the Lord's day, the day of His resurrection from His seventh day incarceration in the tomb, becomes the sabbath day of the future age which shall be hallowed, by the priests of Israel, and be observed by all nations as a day of holy convocation in which they shall rejoice, and do no manner of servile work at all.

Elpis Israel 2.2.

Ezekiel is commanded to show them the description of the temple which is destined to be "the house of prayer for all nations," with the ordinances, forms, and laws thereof. The Lord God then declares,

"the ordinances of the altar in the day when they shall make it,"

and when the Levites of the seed of Zadok shall approach unto him. The "cleansing of the altar," and the consecration of the priests, is then effected by the offerings of seven days.

"And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, O Israel, saith the Lord."

Thus the Lord's day, the day of his resurrection from his seventh-day incarceration in the tomb, becomes the sabbath day of the future age which shall be hallowed by the priests of Israel, and be observed by all nations as a day of holy convocation in which they shall rejoice, and do no manner of servile work at all.

This change of the sabbath from the seventh to the eighth, or first day of the week, is the full development and establishment of the observance of the Lord's day by the disciples of Jesus since the times of the apostles.

Herald of the Kingdom and Age to Come, Jan 1859