VINDICATION

CHAPTER XII

ROYAL HOUSE

(EZEKIEL, CHAPTERS 40 TO 48)

JEHOVAH GOD is the everlasting King, and therefore the Ruler without end. "But the Lord is the true God, he is the living God, and an everlasting King: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation." (Jer. 10:10) He is the Eternal God of order and therefore has had an organization for ever, and which, for want of a better term, we call his universal organization. From his Word he makes it clear that his purpose is to have an organization "cut out without hands", or taken from his organization universal, and then made the capital over his entire organization. That capital organization is otherwise designated in his Word the 'reigning' or 'royal' house.

Satan, the opposer of Jehovah, has builded his own house or organization and made himself the head thereof, and which organization is desperately wicked. It consists of both invisible and visible parts, hence called 'heaven and earth'. Satan and his wicked angels constitute the invisible part, while the nations of the earth ruled by wicked men constitute the visible part of his organization. Against Satan's entire organization Jehovah will express his wrath, and no part of that wicked organization shall be able to abide the Almighty's wrath, as above stated by the Prophet Jeremiah. Jehovah did not hinder Satan in the building of his wicked organization, but for many centuries

he has permitted Satan and his organization to remain in existence, and until God's due time to make manifest his own supreme power and to make for himself an everlasting name. — Ex. 9:16, Leeser.

In Jehovah's due time Satan's folly will be made to appear to all creation. Soon Jehovah will use his mighty 'Stone that he has cut out of his mountain (universal organization) without hands' to break in pieces Satan's organization and to drive it away as chaff is driven before the wind. (Dan. 2:45) That mighty Stone of Jehovah is the Chief Corner Stone of Zion. Jehovah having permitted Satan to persecute to the limit this mighty "Stone", then God exalted him and gave him a name above every name and has commanded that all creation shall bow before him.  — Phil. 2: 9-11.

Jehovah builds his royal house for his own habitation, or meeting place between himself and his obedient creatures. The members of that royal house are limited in number, and every one must be an over-comer. Christ Jesus, the Head of that royal house, overcame the enemy, and every member thereof must do likewise. "In the world ye shall have tribulation: but be of good cheer: I have overcome the world." (John 16:33) "Him that overcometh will I make a pillar in the temple of my God; and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name." — Rev. 3:12.

The enemy and his organization will make a last and desperate stand against the organization of Je-

hovah, and will fail. "These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they also shall overcome that are with him, called and chosen and faithful." (Rev. 17:14, R.V.) It is to be expected that this, the most important part of God's great organization, would be given much attention in his Word, and so it is. Long ago Jehovah caused many pictures and types concerning it to be made, and all these things were written down for the aid and comfort of the remnant now on the earth.

In making the pictures pointing to his royal house the nation of Israel was used by Jehovah, and he also used Nebuchadnezzar as an instrument to destroy that typical nation because of its falling away from the covenant with God and joining the forces of the enemy. It was in the year 617 B.C. that God permitted Nebuchadnezzar, king of Babylon, to carry away the Jews into captivity, and among them was his prophet Ezekiel. Five years thereafter, to wit, in 612 B.C., Jehovah gave Ezekiel a vision of his own great organization and caused him to begin a prophecy concerning the same. Six years later, or, to wit, 606 B.C., Jerusalem was broken up and the temple which Solomon had built was burned. Thereafter, to wit, in the year 592 B.C., Ezekiel was given a vision and caused to write down the prophecy concerning the true temple or royal house of Jehovah. The Prophet Ezekiel was then about fifty years of age and in captivity with other Jews in Babylon. It was about fifty-six years later, or, to wit, 536 B.C., that the work began on Zerubbabel's temple. That work was delayed for sixteen years, and finally was

completed about 515 B.C. Approximately seventy-seven years elapsed from the date of Ezekiel's vision and prophecy concerning the temple until the building of the temple at Jerusalem by Zerubbabel was completed, and which temple was later destroyed. The prophecy of Ezekiel concerning the temple therefore deals with that which is of far greater importance than any building ever erected by human power.

The fortieth chapter of Ezekiel's prophecy begins with these words: "In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither." (40:1) Only one prophecy was delivered by Ezekiel after the prophecy dealing with the royal house. That later prophecy is recorded in Ezekiel 29:17 and was in the twenty-seventh year of the captivity, and which later prophecy disclosed what Jehovah, by his great Executive Officer, will do to Egypt, which pictures Satan's organization.

Jehovah had caused his prophet Malachi to foretell a work to be done by his Messenger, Christ Jesus, and which is called 'preparing the way before the Lord', and that then straightway that Messenger, Christ Jesus, would come to his temple. (Mal. 3:1) Now it appears from the Scriptures, and supported by the facts as set forth in chapter eleven, that Christ Jesus, the Messenger of Jehovah, came to his temple in the year 1918 but that the true followers of Christ Jesus on earth did not discern that fact until the year 1922. It was then and thereafter that the true people of God learned that Christ Jesus had come to his tem-

ple for the purpose of judgment and to do a purifying work which would cleanse and purify Jehovah's sanctuary class. This cleansing work must be done, and the truth of and concerning the Lord's coming be made clear to them, before the true sons of Levi could offer an offering of righteousness before the Lord. (Mal. 3:2,3) It therefore appears that the cleansing work of the sanctuary class was not done until 1922. Hence that year 1922 was the earliest possible date that the class whom Ezekiel foreshadowed could begin to perceive the fulfilment of Ezekiel's vision. Although an effort had been made in 1917 to give an explanation of the temple that Ezekiel saw, it now appears that it was then impossible for any creature on earth to understand it.

The vision was given to Ezekiel in the beginning of the year, which was the month of Nisan, the beginning of the year according to God's commandment. (Ex. 12:2) Mark that it was on the tenth day of the month, the very day for the selecting of the paschal lamb. (Ex. 12: 3) This was the same day of the year on which Jesus rode into Jerusalem and was offered as King to the Jews and which was the laying of THE STONE in miniature, and which Stone, the King, was rejected by the Israelites. (Matt. 21:42) It was also the very day of the year when Jesus went into the temple at Jerusalem and cleared out the mercantile element and said to them that used the house of the Lord for personal gain: "Take these things hence; make not my Father's house an house of merchandise." (John 2:16) "And said unto them, It is written, My house shall be called the house

of prayer; but ye have made it a den of thieves." — Matt. 21:13.

Jerusalem foreshadowed "Christendom", which latter thing was smitten by the World War, which began in 1914. It was fourteen years after the beginning of that war, to wit, 1928, when Jehovah gave his covenant people on earth the first understanding of the meaning of his organization, as pictured in the first chapter of Ezekiel's prophecy, and which truth was first declared at the Detroit convention in 1928. (See The Watchtower, 1928, page 263.) The World War, by which "Christendom" was smitten, ended in 1918, and fourteen years thereafter, to wit, in 1932, God permits the publication of the meaning of Ezekiel's vision concerning the temple. The facts show that it was fourteen years after the destruction of Jerusalem before Ezekiel got his temple vision about which he prophesied. God's people, whom Ezekiel foreshadowed, therefore could not expect to get a full understanding until God's due time, and they could not expect to get an understanding of all of his truth at one time. When that understanding is given to them they know that it comes from the Lord, and not from man. Ezekiel did not choose his particular day to prophesy. He was in the hand of the Lord, who arranged the matter and who put his spirit upon Ezekiel. Likewise the remnant do not choose the time to understand God's Word and to proclaim it. "This is the day which the Lord hath made." (Ps. 118: 24) This is the day chosen by the Lord in which "young men . . . see visions" and discern the fulfilment of this grand vision which was given to Ezekiel. The power of the Lord is upon his "faithful servant"

class, the remnant, and for this reason they are permitted to understand.

"UPON A VERY HIGH MOUNTAIN"

Jehovah used Ezekiel to declare the prophecy which is now in course of fulfilment in the last days. What Ezekiel saw was only a vision, and hence was not a type, but a prophecy; therefore we need not look here for type and antitype, but look for a prophecy and the fulfilment thereof. "In the visions of God brought he me into the land of Israel, and set me [down] upon a very high mountain, by which was as [whereon was as it were, R.V.] the frame of a city on the south." (40:2) At that time Ezekiel was in captivity, and the land of Israel was desolate and so continued until the end of the seventy-year period. What Ezekiel saw was "the land that is brought back from the sword, and is gathered out of many people". (38: 8) The vision had by Ezekiel shows him 'set down in the land', and this was a prophecy that in God's due time his devoted people would be restored from Babylon (Satan's organization) and brought into Zion (God's organization) as a delivered people, and that they would thereafter worship and serve God as a separate and peculiar people.

Ezekiel states that he beheld himself set down upon a very high mountain. That was symbolic of Mount Zion, "the mountain of the Lord's house" (Isa. 2: 2, 3), that is to say, God's organization. It is the place where the hundred and forty-four thousand take up their position with Christ Jesus. (Rev. 14:1) It was like the vision had by John, who from the top of a "great and high mountain" witnessed the de-

scending of the great and holy Jerusalem. (Rev. 21:9,10) Upon the top of this mountain is God's temple or royal house built. "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." — 43:12.

In vision Ezekiel beheld the temple in "the holy portion of the land" on the north, and the city was "on the south". (45:1-6; 48:15-30) The name of the city is Jehovah-Shammah. Both the city and the temple are situated upon the mountain. The vision shows that it could not refer to a literal mountain in Palestine, and therefore that the prophecy would not be literally fulfilled in the land of Palestine. The Scriptures do not warrant the conclusion that the literal temple, of which Ezekiel had a vision, will ever be built in the land of Palestine. The vision, being a prophecy, foretells the greater temple and city built by divine power.

Ezekiel describes his position as 'on a very high mountain' where the hand of Jehovah had brought him. During the World War Jehovah preserved his faithful ones from the violence of Satan's organization, and afterwards these were brought into his organization and given much to do. That was a partial vindication of his name and was foreshadowed by the bringing of Ezekiel to the very high mountain in the vision which he had. God's promise is to bring the remnant through the battle of Armageddon and to preserve them, which will be a further vindication of his name.

From his vantage point on the mountain Ezekiel beholds a man. "And he brought me thither, and, be-

hold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate." (40: 3) The man had the appearance of copper (mistranslated in the text "brass"). Copper is one of the noble metals mentioned in the Scriptures. The appearance of this man as of copper would indicate that he was not a mere human creature, but was one of God's heavenly deputies sent to perform some important duty. If the creature that Ezekiel saw had been a mere human it would not have been necessary to say that he had the appearance of copper. The metallic appearance is designed to show superiority to human creatures. In the vision that John was given on the isle of Patmos he describes Jesus Christ as a man; "and his feet like unto fine brass [copper], as if they burned in a furnace; and his voice as the sound of many waters." — Rev. 1:15.

The man whom Ezekiel saw had a "line of flax" in his hand, and also "a measuring reed". Flax (that is, linen) denotes righteousness and symbolically says that the man was there to measure in righteousness. He was equipped to measure volume or depth, and perpendicularity and straightness, as well as height and length. The man was standing at the gate with the measuring equipment; which symbolically says that 'judgment is about to begin at the house of God'. John, whom the angel of the Lord caused to write down The Revelation, corresponds to Ezekiel, and he wrote: "And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein." (Rev. 11:1) The Lord had

caused the apostle to write: "Judgment must begin at the house of God." (1 Pet. 4:17) It is also written: "Judgment also will I lay to the line." (Isa. 28:17) The flax line and the reed symbolize the revealed purposes of Jehovah, that is to say, the more accurate understanding of them whereby God's covenant people may measure themselves individually. They do not measure themselves by themselves, but the measuring must be done according to the standard of the Lord, and these measuring instruments are in the hand of the heaven-sent Messenger. "For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise." — 2 Cor. 10:12.

The man whom Ezekiel saw was standing at the entrance of Jehovah's building. His position there would be an invitation to Ezekiel to approach and to enter the temple, which, to be sure, must be done according to the divine rules. The class whom Ezekiel foreshadowed must be brought into the holy structure of God in his due time.

THE TEMPLE

Some general observations at this point may be helpful to the earnest student in the examination of the Scriptures relating to the temple. Ezekiel foreshadowed God's covenant people, the remnant, now on the earth. Let this fact be kept in mind, that the vision of the temple was given to Ezekiel fourteen years after Jerusalem was smitten by Babylon. Since the desolation of Jerusalem must continue for seventy

years, such desolation must continue for fifty-six years after the date of the vision had by Ezekiel. (2 Chron. 36:19-21) The war in heaven and on earth began in 1914, in which Satan's organization was smitten both in heaven and on the earth. The war in "Christendom" ended in 1918; and the presumption is that the war in heaven ended about that time, because the Scriptures show that Christ Jesus came to the temple of Jehovah in 1918. The vision of Ezekiel does not fix the date of the erection of the temple structure. He saw it as though it were complete. The time of Ezekiel's vision would seem to more particularly correspond to the time when the faithful remnant of God's covenant people as a company would be given an understanding or vision of the meaning of Ezekiel's prophecy relating to the temple. The Lord came to his temple in 1918, as the proof shows, and fourteen years after that time would bring us to the date 1932.

The prophetic vision of Ezekiel gave assurance that at some time there would be a restoration or reestablishment of God's covenant people in their homeland. This does not mean the restoration of the natural descendants of Jacob, called Israelites or Jews. The Israelites were a typical people; hence the reestablishment must refer to the spiritual Israelites foreshadowed by Jacob, to wit, God's chosen and anointed ones for membership in the royal house. Isaiah prophesied: "And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty

God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness." (Isa. 10:20-22) One of Isaiah's sons was named Shear-jashub, which means "the remnant shall return". Undoubtedly the prophecy of Isaiah refers to the remnant of God's covenant people, and not to the natural descendants of Abraham and Jacob. Ezekiel and Isaiah corroborate each other and show that these prophecies were written for the special encouragement and comfort of the remnant that escape from Satan's organization and return to their proper place in Jehovah's organization where they shall worship and serve Jehovah God in his temple. — Rev. 3:12.

The temple which Ezekiel saw in vision must be erected or reared up before Armageddon, the great battle of the day of God Almighty. Gog, the chief marshal of the Devil, leads the army in making assault upon God's remnant at his sanctuary, and God will protect his people. "And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore." (Ezek. 37:28) During the World War God's sanctuary was trodden down and afterwards the remnant were brought into it. The very purpose is that observers may know that Jehovah has a people on earth who are entirely devoted to him and who delight to be his witnesses. God will especially protect and shield his people during the battle of Armageddon. — 36: 23.

Solomon's temple was situated in the city of Jerusalem, but the temple or house that Ezekiel saw in vision, and here under consideration, is located separate and apart from the city and is on the north side thereof

in the "holy portion of the land". It is certain that the prophet of God refers to the temple that Ezekiel saw in vision when he wrote: "The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts." (Hag. 2:9) This prophecy is considered in the foregoing chapter of this book.

BUILDER

Who is the builder of the temple Ezekiel saw? The vision written down by the prophet shows that the temple was not an architect's plan set out on blue prints, which building was afterwards to be erected according thereto, but that the house or temple was even then fully constructed. The heaven-sent messenger was there to measure it, and did measure it in detail, which shows that it was completely erected. It was immaculately clean and pure, undefiled and absolutely holy. Its condition is exactly opposite to that of the former or typical temple (as described by Ezekiel in chapter eight) which was destroyed because profaned and polluted. The building as seen by Ezekiel God will never permit to be defiled, because it is his dwelling place. — 43: 7.

Ezekiel docs not state who built the temple that he saw, but other scriptures show that Jehovah is the builder, by the hand of his beloved Son Christ Jesus. "And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH: and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne;

and he shall be a priest upon his throne: and the counsel of peace shall be between them both." (Zech. 6:12,13) Ezekiel's vision therefore prophetically pictures the "building of God, an house not made with [human] hands, eternal in the heavens". (2 Cor. 5:1) "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Cor. 3:16,17) "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people." — 2 Cor. 6:16.

The temple house built by Solomon, and the one built by Zerubbabel, have long ago been destroyed; and the vision of Ezekiel, showing that the new house was completely built and shall never be defiled, proves conclusively that old "Christendom", or "organized Christianity", which became a false growth upon God's temple class, and which began in the apostles' day, will be completely cut off and will never have any part in God's blessed organization. "In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem, and in Judah, shall be holiness unto the Lord of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts." (Zech. 14: 20, 21) It must be borne in mind that Ezekiel merely had a vision of a temple erected, and therefore it could not be properly

said that there is or ever will be such thing as "Ezekiel's temple". He had a vision of God's royal house.

The coming of the Lord to his temple is pictured by the prophecy appearing at Ezekiel 43:1, 2. No mercy seat nor ark of the covenant is shown in the Most Holy of this temple. An ark appeared in the prophetic temple to represent God's presence. But now the Lord himself is present; hence there is no necessity for any object to picture his presence. Concerning Jehovah God's foursquare and living organization it is written, in Revelation 4: 6-8: "And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts, full of eyes before and behind. 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." (See Light, Book One, page 58.) The temple or royal house is Jehovah's dwelling place. This foursquare organization is pictured by Ezekiel's prophecy 41:17-21. The living creatures described are with the Lord at his coming and are also pictured on the walls of the temple Ezekiel saw.

Jehovah will for ever magnify the importance of the ransom work of Christ Jesus, and to him every knee shall bow for ever. Attention is called to this by the altar mentioned in chapter forty-three of Ezekiel's prophecy, verses thirteen to eighteen, and it is given its proper place in the temple. This does not mean that the old temple practices and rites and festivals performed in accordance with the law given to Moses will be literally restored, but it does mean that God's

law is unchangeable, is perpetual and for ever binding. He will adhere to and enforce his law forever, and this he will do by establishing the real things which the Mosaic law foreshadowed. Evidently the purpose of bringing this matter to view in this prophetic vision is to stress the fact that God's royal house will be used for active and continuous service to his glory. Its priesthood will not be merely an honorary company having a pension, without work, but will at all times be serving God to his glory and praise, and their service will result in blessing the obedient ones of mankind.

THE KINGDOM

The kingdom of God is shown in the fact that the temple is built 'upon the top of the high mountain'. (43:12) This house or temple is called by the Lord "the place of my throne, and the place of the soles of my feet". (43:7) This is the righteous kingdom. "The prince" is assigned to an outstanding position and given special privileges in the temple. He is the ruler under the King of Eternity in the royal house. (44:1-3; 46:1-12) The city is located on the south of the temple in "the holy oblation" which is devoted to Jehovah's purposes. (40: 2; 48: 35) As the city is a part of Jehovah's organization, over which the royal house is the head or capital, judgment is shown in the royal house or temple. (44:1-5) Rules and regulations, to be sure, would be enforced in the house of the Lord. Judicial decisions are rendered regarding the Levites and the priests and the "princes in all the earth". The fact that the heaven-sent messenger or guide of Ezekiel was equipped with a reed and a

measuring line, and measured the temple throughout, also shows a judgment work.

The raising up of the temple before Armageddon would indicate a witness work to be done in the name of Jehovah. This is shown by the fact that Ezekiel was given instructions to publish the minutest details of the temple. (Ezek. 40:4; 43:10,11; 44:5-7) In this same chapter it appears that strangers or heathens, others than God's anointed, would sojourn in the land; and this would indicate that a people of good will, and which we often mention as the "millions now living that will never die" class, were coming to the kingdom, 'the mountain of the house of the Lord,' seeking truth and the Giver of righteousness. This information God caused to be written aforetime for the encouragement and comfort of his faithful people now on the earth, to whom is given the privilege of bearing the fruits of the kingdom to the glory of God. With these general observations let the attention be given to what occurs between the heaven-sent messenger and Ezekiel.

The man having the appearance of copper stood in the gate when Ezekiel observed him. "And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee: for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel." (40:4) Addressing Ezekiel as "Son of man" shows that Ezekiel's name was kept out of the picture and that the words of salutation are addressed to the remnant of God now on the earth as a company. It also suggests that the remnant company were seeing the beginning

of the fulfilment of the vision while still on the earth in the flesh, and it is even so.

The Ezekiel class, that is to say, the remnant of God, must be wide-awake and on the alert. This is proven by the fact that Ezekiel was told by the heavenly messenger that he must have his eyes and ears open and his affections set upon things of the kingdom, and not on things of the earth. One may be consecrated and begotten of the spirit of God and called to the kingdom, but if he is dull of hearing and his heart has grown fat and gross, and his eyes are not beholding the privileges the Lord is setting before him, he could not be pleasing to the Lord. The remnant will be watchful, having "the hearing of faith", and be wholly devoted to God and to his kingdom. If one is not this kind of servant of the Lord he could not be an accurate witness for the Lord in these days when the testimony must be given. He must appreciate the fact that his greatest privilege is to watch, be careful, and do the work of the Lord with greater consideration and care than he would do anything else. A dullard or one who goes along the line of least resistance could not be pleasing to God. As the Lord brought Ezekiel to the place in vision, even so now he has brought the remnant into the condition where they have the vision brought to them, there 'to show his servant things that must speedily come to pass'. — Rev. 1:1.

That the remnant must now bear testimony to the name of the Lord is shown by the further fact that the heaven-sent messenger told Ezekiel that he should declare all that he saw in the house of the Lord. Ezekiel was not to seal up that which was revealed to

him, nor to meditate upon it merely for his own selfish aggrandizement. He must tell it out and thereby be a faithful and true witness for the Lord and his kingdom. That the highest degree of watchfulness and energetic activity is now required by the remnant is shown by these texts that follow: "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." (43:10) "And the Lord said unto me, Son of man, mark [set thine heart, margin] well, and behold with thine eyes, and hear with thine ears, all that I say unto thee concerning all the ordinances of the house of the Lord, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary." (44: 5) "And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still."  — Rev. 22:10,11.

The description of the house and its surroundings shows that it could not have been put inside of the city of Jerusalem; and this is conclusive proof that no temple as described by Ezekiel will ever be built in the ancient city of Jerusalem. "And, behold, a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long, by the cubit and an handbreadth; so he measured the breadth of the building, one reed, and the height, one reed." (40: 5) The wall was built on the square to make the sanctuary an exclusive place. "He measured it by the four sides: it had a wall round about, five

hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place." (42: 20) According to this latter text the wall was five hundred reeds on each of the four sides, a reed being "six cubits long, by the cubit and an hand-breadth". The wall on each side would be 5,250 feet in length, only thirty feet less than an English mile. The entire wall would enclose an area of land almost a square mile, or approximately 640 acres. Such an area is greater than the ancient city of Jerusalem; hence the temple that Ezekiel visualized could not be built within the city limits of the ancient city of Jerusalem.

The purpose of the wall is to show a clear line of demarkation between the holy and the profane, between things earthly and things heavenly. It is to keep out all them that offend or ensnare and them that do things unlawfully. This, of course, is symbolically shown. It is a protection against the invasion of the uncircumcised and the unclean. (Matt. 13:41; Isa. 52:1) Other scriptures show that Jehovah has provided holy angels to serve and protect those on the earth who are now devoted to him. The wall would symbolically represent such angelic protection in camping round about God's people. "The angel of the Lord encampeth round about them that fear him, and delivereth them." (Ps. 34: 7) "For he shall give his angels charge over thee, to keep thee in all thy ways." (Ps. 91:11) Since it is the sanctuary class that is made exclusive, it would seem that the beginning of the fulfilment of the vision is while the remnant are yet on the earth and while engaged in delivering the testimony of Jesus Christ. At such a time

these witnesses need the divine protection against the assaults of Satan and his organization, and which Jehovah by the hand of Christ Jesus provides. —Rev. 12:17.

God's organization is holy, and Satan's organization is profane. The wall observed by Ezekiel is like that which John saw surrounding the holy city that he saw descending out of heaven. Gates would be required to pass beyond these walls, and John describes the wall with gates: "And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel." (Rev. 21:12) The man with the measuring equipment measured the wall, and it was one reed thick and one reed high. The reed was six cubits of twenty-one inches each in length, which shows that the reed was ten and one-half feet long. That shows that the wall was taller than the average man and hence made the enclosure an exclusive place. It was not a military wall, such as men build as a protection, but it was a wall of exclusion.

KINGDOM GATES

A gate is a means of entrance to the house. It suggests that one desiring to enter must first learn the rules of entry, because promiscuous entry would not be permitted. This is proven by the fact that the angels guard the entrance to the house. Ezekiel now saw the man come to the east gate. (Diagram I-A) "Then came he unto the gate which looketh toward the east, and went up the stairs [steps, R.V.] thereof, and measured the threshold (Diagram III-a) of the gate, which was one reed broad, and the other [rear

or inner] threshold (III-g) of the gate, which was one reed broad." (40: 6) The measuring of the threshold in the presence of Ezekiel would suggest to the Ezekiel class that they must be diligent to approach and to enter the gate and to do it according to the rules or measurements. "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able." — Luke 13:24.

As shown by verses fourteen to sixteen, of the fortieth chapter of Ezekiel, the approach to the gate was beautiful. The doorposts (III-b) were approximately one hundred and five feet high, and were adorned with palm trees. This beautifully pictures the high and lofty praise of Jehovah which must be sung by those who would enter into and be made a part of the royal house. "Blessed are they that dwell in thy house: they will be still praising thee." (Ps. 84:4) "Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name." (Ps. 100:4) "Open to me the gates of righteousness: I will go into them, and I will praise the Lord." (Ps. 118:19) Ezekiel was instructed to "mark well the entering in of the house". (44:5) The gates observed by Ezekiel would teach the same lesson as the twelve gates of pearl seen in the vision by John. (Rev. 21:12, 21) Everything earthly, then, must be left behind by those who enter in at these gates. — See Light, Book Two, page 248.

The palm is symbolic of righteousness, and the palm tree adornment says in symbol: Those who enter here must come under the robe of righteousness and be thus approved by the builder of the royal house. "The righteous shall flourish like the palm tree; he shall

grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and nourishing; to shew that the Lord is upright: he is my rock, and there is no unrighteousness in him." (Ps. 92:12-15) Those who enter must be 'as upright as the palm tree'. (Jer. 10: 5) Reference in the following text is to those who are made members of the royal house: "This thy stature is like to a palm tree, and thy breasts to clusters of grapes." (Cant. 7:7) The species called the royal palm grows to a very great height, from sixty to one hundred feet. The loftiness of the doorposts would well accommodate the figure of the palm tree of full size engraved upon it. Concerning Solomon's temple it is written, in 1 Kings 6:29: "And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without." Also in the temple of Ezekiel's vision the palm tree is associated with a heavenly cherub. (41:18) In measuring the threshold it was necessary for the man to go up seven steps. These seven steps raised the temple court platform (I-D) above the level of the profane things. The seven suggests completeness or the coming to the full stature of a man in Christ Jesus before entering. — Eph. 4:13.

Divine provision is made for the guarding of the gates. "And every lodge (III-d) was one reed long, and one reed broad; and the space (III-f) between the lodges was five cubits; and the threshold (III-g) of the gate by the porch (III-h) of the gate toward the house was one reed." (40: 7, R.V.) These lodges are

described in the marginal reading (R.V.) as "guard chambers". The description and measurements of these guard chambers indicate that the gates are guarded by at least three watchmen on each side, charged with the duty of making careful inspection of each and every one who presents himself for entrance into the courts of the Lord. "He measured also the porch of the gate within, one reed. Then measured he the porch of the gate, eight cubits; and the posts (III-j) thereof, two cubits; and the porch of the gate was inward. And the little chambers (III-d) of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts (III-f) had one measure on this side and on that side." — 40:8-10.

The minute description of the measurements seems to say that one who enters must undergo a very close examination before he can enter Jehovah's royal house. It is with those who present themselves for a place in the house of Jehovah that judgment begins. (1 Pet. 4:17) There would be no chance for "the uncircumcised and the unclean" to get into the courts of the Lord, because that place must never be denied. Circumcision is a symbol of that which is clean and pure, and represents the pure heart. "For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." (Phil. 3:3) That would mean that all selfishness must be left behind by the one entering into the house of the Lord and he must be wholly devoted to God as a true follower of Christ Jesus. "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of

the flesh by the circumcision of Christ." (Col. 2:11) One of the greatest sins of the flesh is the sin of undue self-esteem and pride. One having and manifesting these things would, as it appears from the Scriptures, not be permitted to enter into the courts of the Lord. Much learning and fluency of speech, and pious appearing, would avail one nothing. The examiners stationed at the gates by the Lord are instructed to follow the divine rule of examining the heart or motive. (1 Sam. 16:7) "Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." — Ps. 24:3,4.

Jehovah would permit nothing to enter his house that is not wholly and entirely devoted to him: "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. In their setting of their threshold by my thresholds, and their post by my post, and the wall between me and them; they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger." (43: 7, 8) His faithful temple guardians in the little chambers or lodges constantly keep watch and see that nothing enters into the gates that would defile. These faithful guards of the entrances have honorable positions with the Lord and they perform their duties with the full appreciation of the responsibility

of the position held. "For a day in thy courts is better than a thousand. I had rather be a doorkeeper [I would choose rather to sit at the threshold, margin] in the house of my God, than to dwell in the tents of wickedness." (Ps. 84:10) This scripture declares the proper rule of keen appreciation by all who receive favors from Jehovah God.

Ezekiel's heavenly guide proceeded to the detailed measurements about the gates and these guard chambers: "And he measured the breadth of the entry (III-b-b) of the gate, ten cubits; and the length of the gate, thirteen cubits. The space (III-e) also before the little chambers was one cubit on this side, and the space was one cubit on that side; and the little chambers were six cubits on this side, and six cubits on that side. He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door (III-c-c). He made also posts (III-b, f) of threescore cubits, even unto the post of the court round about the gate. And from the face of the gate of the entrance, unto the face of the porch of the inner gate, were fifty cubits." (40:11-15) Ezekiel was on his way to the temple or house royal, and would therefore picture God's spirit-begotten ones called to the kingdom and who have responded to that call, who are on the way to the kingdom. The statement of Jesus is that some of these who are in line for and on the way to the kingdom will be gathered out by his angels because they do not come up to the requirements. The detailed measurements made about the way of entrance would at least indicate that which is required of all those who do enter into the house of the Lord and that those coming short of these

measurements would be gathered out. — Matt. 13:41.

Windows are places or openings for looking out. "For at the window of my house I looked through my casement." (Prov. 7:6) "My beloved is like a roe, or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice." (Cant. 2:9) "And there were narrow windows to the little chambers (III-d), and to their posts (III-f) within the gate round about, and likewise to the archers [galleries or porches]; and windows were round about inward: and upon each post were palm trees." (40:16) These lookouts suggest that the guards or angels are always on the watch, seeing that no improper one enters into the courts of the Lord. Satan and his angels being excluded from heaven, there would never be a chance for an unclean thing to get back into heaven, and certainly none to get into God's royal house.

OUTER COURT

Ezekiel was now following his guide and taking careful note of his measurements. This would indicate that the remnant whom Ezekiel foreshadowed, and which show humility, are being careful to follow their guide and are making note of the divine requirements and showing diligence in complying with such requirements. "Then brought he me into the outward court (I-D), and, lo, there were chambers (I-B), and a pavement made for the court round about: thirty chambers (I-B^1_30) were upon the pavement. And the pavement by the side of the gates, over against the length of the gates, was the lower pavement (I-C). Then he measured the breadth from the forefront of the low-

er gate unto the forefront of the inner court without, an hundred cubits eastward and northward. And the gate of the outward court, that looked toward the north (I-A¹), he measured the length thereof, and the breadth thereof. And the little chambers thereof were three on this side, and three on that side; and the posts thereof, and the arches thereof, were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits. And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them. And the gate (I-E¹) of the inner court (I-H) was over against the gate toward the north (I-A¹), and toward the east (I-A); and he measured from gate to gate an hundred cubits." — 40:17-23.

The platform of the outer court was seven steps higher than the ground outside of the temple wall, and this would indicate that those who occupy this outward court would be completely removed from all things terrestrial. This court was the place where the non-Levitical tribes come to worship the Lord and where the non-priestly Levites carry on their activities. (See Ezekiel 44:10-14; 46: 9, 21, 24.) The priests were under orders not to appear in their priestly vestments in this outer court before the eyes of the people. "And when they go forth into the utter [outer, R.V.] court (I-D), even into the utter [outer] court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments." — 44:19.

The chambers (I-B^1-30) made in the court round about were for the Levites, or non-priests. This would indicate that God has a place for them in his organization in connection with the priesthood or royal house, but in the outer quarters, and not close to the Lord God, such as his royal priesthood enjoys. The pavement mentioned in verses seventeen and eighteen of the fortieth chapter was called "the lower pavement". It was seven steps above the outside, but was lower than the pavement of the inner court (I-H), which is utilized by the royal priesthood. This picture shows the position of the "great multitude". Ever and anon someone advances the conclusion that the "great multitude" will not be a spiritual class. The prophecy of Ezekiel shows that such conclusion is erroneous. The fact that their position is seven steps higher than the outside shows that they must be made spirit creatures. The statement in The Revelation that the "great multitude" 'wash their robes in the blood of the Lamb' shows that they are approved by Jehovah by manifesting their abiding faith in Christ Jesus' shed blood at the time the crucial test comes upon them. The "great multitude" will be in God's organization, but not high up 'in the mountain of the Lord's house'. They must be spirit creatures in order to be in the outer court of the divine structure, described by Ezekiel. Agreeable to this it is written, in Revelation 7:15: "Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them."

The "great multitude", by reason of coercion exercised by unfaithful shepherds, and by reason of fear, is held for a long while in "prison cells" of Satan's

organization. In time of the great tribulation they will be released from these prison cells, and then, being changed from human to spirit creatures they will be brought into the "chambers" or places of refreshment and blessings of God's organization: "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." (Rev. 7:16,17) "They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them." (Isa. 49: 9,10) Those of the "great multitude" are likened unto sheep brought back into the Lord's fold. Ezekiel pictures the faithful anointed company that is shown these things now before they come to pass, and this is for the encouragement of the anointed to continue with zeal and faithfulness in doing their assigned work in connection with carrying food to the "prisoner" class in the present time.

Ezekiel's guide then takes him along the pavement of the outer court towards the south gate, that he may observe the measurements there. "After that he brought me toward the south, and, behold, a gate toward the south (I-A²): and he measured the posts thereof, and the arches thereof, according to these measures." (40: 24) Ezekiel stood on the pavement in the outer court and observed the gate and its measurements from the outside of the way leading into the inner court. But Ezekiel did not enter there. (40:

27-31) Then Ezekiel was led by way of the lower pavement to the east gate leading into the inner court. "And he brought me into the inner court (I-H) toward the east; and he measured the gate (I-E) according to these measures." — 40: 32.

INNER COURT

The inner court was eight steps higher than the "lower pavement". (40:31,34) This was one step more than in the stairway used by the Levites in ascending from the outside to the lower pavement. This calls attention to the higher or loftier position of God's priesthood 'in the mountain of the house of the Lord' that is established "in the top of the mountains". (Isa. 2:2) This position of glory Jehovah gives to none outside of the royal priesthood, his 'elect servant'. (Isa. 42: 8) This inner court is the place of the closer position of its occupants to Jehovah God. This inner court, according to the measurements, is a foursquare court. "So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare, and the altar (I-I) that was before the house." (40: 47) It is for this court near to Jehovah that his faithful ones cry out, saying: "My soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the living God." (Ps. 84:2) When they are brought into that happy condition they say: "Blessed are they that dwell in thy house: they will be still praising thee." — Ps. 84:4.

Jehovah's angel, sent to guide Ezekiel, brought the prophet into the outer court by way of the outer gate (I-A) which "looketh toward the east". (40:6)

After leading him along the pavement of the lower court the guide then brought Ezekiel into the inner court, that is to say, the court of the priests. Ezekiel was therefore accorded the special privilege of being brought through the eastern portal, which later he appreciated when he saw "the glory of the Lord came into the house by the way of the gate whose prospect is toward the east". (43:1-4) Ezekiel afterwards saw that this gate looking toward the east was shut. The favor bestowed upon Ezekiel in bringing him into the inner court by the east gate was doubtless a recognition of his faithfulness as a servant-priest of Jehovah God. (1:3) It is also prophetic of God's remnant, whom Ezekiel foreshadowed, and indicates special favor to such because of faithfulness to the Lord.

The heavenly messenger measured the eastern gate. The special privileges to those having access into the inner court are denoted by the outstanding features mentioned in the texts concerning the gate and the chambers in connection therewith: "And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures, and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad." (40:33) These chambers or lodges were for the offices of the watchmen or guards who keep the gates leading into the Lord's house. The description and measurements of these chambers show that the watchmen would carefully scrutinize those journeying on their way to the house of the Lord where only the priests are admitted. They would carefully watch and keep out any fraudulent priests. Some men in the company of God's people on the

earth seem to think it is their duty to gather out and keep out the false priests; but the Scriptures show that this work the Lord delegates to his angels.

A blemished priest would not be admitted, according to God's law, and which law does not change. "Speak unto Aaron, saying, Whosoever he be of thy [Aaron's] seed in their generations that hath any blemish, let him not approach to offer the bread [food] of his God: for whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, or a man that is brokenfooted, or brokenhanded, or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy or scabbed, or hath his stones broken: no man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire: he hath a blemish: he shall not come nigh to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy; only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the Lord do sanctify them." (Lev. 21:17-23) This fully corroborates the conclusion that those who respond to God's call to the kingdom must first prove faithful in safeguarding the kingdom interests that are committed to them before they are chosen (elected) and anointed and made members of the body of Christ. Those who, while on their way, in response to the call to the kingdom, are in line for the kingdom, but who join the "wicked servant" class, are rejected, and the watchmen see to it that they are ejected from the courts of the Lord and do not enter the temple.

There were posts at the gate or entrance into the inner court and "palm trees were upon the posts thereof". "And the arches thereof (II-h) were toward the outward court; and palm trees were upon the posts thereof, on this side and on that side: and the going up to it had eight steps." (40: 34) The height of these posts at the entrance of the inner court is not stated, but the presumption is that they were threescore cubits, the same as the posts of the outer gates. The palm tree decoration on these posts suggests that they were high and lofty. These posts well picture the Jehovah-witness class who are described by the prophet of the Lord as "a pillar at the border thereof [of Egypt] to the Lord" (Isa. 19:19), further supporting the conclusion that the great pyramid of Egypt is not even contemplated by the prophecy of Isaiah. Jehovah's witnesses do his work, and this witness work must be performed before they become permanent factors in the temple. There was a gate in the inner court toward the south, and it was to this gate that the messenger brought Ezekiel. (40:27,28) But he did not enter the inner court from that gate.

There was a gate to the inner court over against the other gate, both on the north and on the east. (40:23) "And he brought me to the north [inner] gate (I-E¹), and measured it according to these measures." (40:35) The description of the north gate is the same as that of the east gate. It has been said that it was only at the north gate that "they washed the burnt offering". This conclusion is not borne out by other statements of the Scriptures. In verse thirty-eight of this chapter the word "gates" is used, showing more than one: "And the chambers (I-G, G¹),

and the entries thereof, were by the posts of the gates, where they washed the burnt offering." (40: 38) The law of God governing his typical people in their sacrifices states: "And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. And he killed it; and Moses sprinkled the blood upon the altar round about. And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the Lord; as the Lord commanded Moses."  — Lev. 8:18-21.

SACRIFICES OF PRAISE

The rule governing the proceedings at the temple Ezekiel saw is stated in Ezekiel 46:12: "Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the Lord, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings as he did on the sabbath day." It is made the duty of the prince to prepare the offerings. (45:17) What did these burnt offerings symbolize in connection with the royal house? The burnt offering's being "an offering made by fire, of a sweet savour unto the Lord" seems to picture the course of Jehovah's anointed ones who make up the hundred and forty-four thousand and who share in the sufferings of Christ Jesus, the Head, which sufferings come upon them by reason of their faithfulness as Jehovah's witnesses in advertising the King and his kingdom.

By taking this course they are subjected to many fiery trials and reproaches, and their patient endurance and faithful devotion in obeying the commandments of the Lord God is "a sweet savour unto the Lord". Their standing is in Christ Jesus the Head, and their offerings are made by him in behalf of the members of his body.

Such a burnt offering unto the Lord must be clean, hence 'cleansed with the washing of the water of the Word'. Christ Jesus unselfishly looks after the interests of his faithful followers; "that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," (Eph. 5: 26, 27) Being cleansed by the Word, these clearly see the distinction between "the unclean", which is Satan's organization, and "the clean", which is the Lord's organization. It is the "feet" members of Christ that constitute Jehovah's witnesses and who publish the message of peace and salvation. These together lift up their voice, that is to say, harmoniously deliver the message of praise to Jehovah. They must be washed and made clean. "Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord." (Isa. 52: 7-11) This washing is accomplished beside the gates of praise to the Lord.

Jehovah reveals to his obedient children the meaning of his Word, and by it they are cleansed and made entirely separate from Satan's organization. They have but one purpose, and that is to do the will of God. They refuse to make any sort of compromise

with any part of Satan's organization, either by treading softly lest some of Satan's organization be offended, or refraining from exposing Satan's organization. They 'do not shun to declare the whole counsel of the Lord', as he has commanded them to do, knowing that their commission of authority comes from God. They enter the house of Jehovah by way of the gates of praise to his holy name; therefore they say: "Open to me the gates of righteousness: I will go into them, and I will praise the Lord; this gate of the Lord, into which the righteous shall enter." (Ps. 118:19, 20) These see that the temple of God consists of his approved ones and that Christ Jesus is the Chief Stone thereof and which Stone has been rejected by those who first had an opportunity to obey God and to enter into his courts. The faithful delight to bear the reproaches that come upon all who expose the Devil and his organization, and they sing the praises of Jehovah God. The faithful see their privileges as they are brought into the house of the Lord, and they say: "I will praise thee: for thou hast heard me, and art become my salvation. The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it." — Ps. 118:21-24.

The slaying of the offering takes place at the north gate (I-E¹), but it appears that the washing is also at the other places of entrance. "And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering, and the sin offering, and the trespass offering. And at the side without, as one goeth up [at the step, margin]

to the entry of the north gate, were two tables; and on the other side, which was at [belonged to] the porch of the gate, were two tables. Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices." (40:39-41) Jehovah's law is always consistent, therefore we must conclude that the tables for the slaying of the sacrifice were only at the north gate, because in the law it is written: "And he shall kill it on the side of the altar northward before the Lord: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar: and he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar. But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord." — Lev. 1:11-13.

It appears that the following verses of the prophecy also relate to the north gate: "And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice. And within were hooks [ledges], an hand broad, fastened round about: and upon the tables was the flesh of the offering." (40: 42,43) The sacrificial equipment here described is not located at the gate to the outer court of the Levites, but at the inner gate (I-E¹) into the court of the royal priesthood. The prince offers the victim. A "gate" pictures an approach unto the Lord with praise, and, this sacrificial

equipment being located at the north gate, these two features together seem to picture a 'sacrificing of praise unto the Lord' and which sacrificing of praise is in conjunction with the covenant for the kingdom, which is the way into the royal house of Jehovah. Such sacrificing is a condition precedent to entering into the royal house. "Let us go forth therefore unto him without the camp, bearing his reproach. For here have we no continuing city, but we seek one to come. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name." (Heb. 13:13-15) This is in exact accord with Psalm 118:19, 20.

With the coming of Christ Jesus to the temple of Jehovah the gathering of the faithful began from every quarter of the land. (Ps. 50:5) The Lord gathers unto himself the faithful. (2 Thess. 2:1) "Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall remain for ever. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord." (Jer. 17:25,26) The primary application of this prophecy of Jeremiah is to those who have been called to the kingdom of God and who must enter the house of the Lord by bringing their sacrifices of praise unto him.

For a long while, as man looks at time, God's covenant people have appeared to be forsaken, but the time must come when the Lord would gather unto himself those who continue faithful. "Thus saith the Lord, Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate without man, and without inhabitant, and without beast, the voice of joy, and the voice of gladness; the voice of the bridegroom, and the voice of the bride; the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord." (Jer. 33:10,11) Now God's people see this prophecy fulfilled, in this, that the faithful remnant have entered into the joy of the Lord, having been delivered from the captivity of Satan's organization and brought into Jehovah's organization. As the Lord arranged so fully the handling of the temple sacrifice, even so today in the fulfilment of the temple prophecy he has made thorough his arrangements for the offering of sacrifices of praise to his name. In connection with this he has caused the building of printing plants for the publication of his message, brought into action the radio, and other means to provide for the carrying of the message from door to door by his faithful witnesses, and thus caused his holy name to be sung with joy in the presence of others. — Isa. 12: 3,4.

The temple picture is given for the special comfort of the faithful remnant now on the earth. The de-

tailed description shows the complete and thorough arrangement Jehovah has provided for his people to be his witnesses that they may have some part in the vindication of his name. The minute description also indicates the requirements for his people which the Lord has made and the carefulness the remnant must exercise in carrying out his commandments. The positive and uncompromising course taken by Jehovah's witnesses also shows to others that Jehovah has a class of people on the earth at this time who are faithful and true to him and maintain their integrity toward him. Let it be kept in mind that the chief purpose of this testimony is, as God declares, "They shall know that I am the Lord."

Every one who enters and becomes a part of the royal house must come in the divinely appointed way, and in no other. Entering with sacrifices of praise to Jehovah they will continue, every one of them, to for ever sing the praises of the Most High. (Ps. 29:9) The Lord has provided for singers in the inner court. "And without the inner gate (I-E¹) were the chambers (I-F, F) of [for, R.V.] the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one (I-F¹) at the side of the east gate (I-E), having the prospect toward the north." — 40: 44.

The chambers here mentioned are for the singers, and therefore are not the same as the ones which are provided for the gate guards. Being "for the singers in the inner court" they were within the inner court, and therefore for the exclusive use of the priests. This proves beyond all question that the singers in the inner court are those of the royal priesthood. One

series of chambers for the singers was at the side of the north gate, and those singers' chambers faced southward. The tables and implements for the slaying and dressing of the sacrificed victims being at the north gate showed that the singing is associated with the sacrifice, and is therefore proof that the sacrifice of the remnant now on the earth is a 'sacrifice of praise unto the Lord'.

The text says, concerning the singers' chambers, that there is "one (I-F¹) at the side of the east gate, having the prospect toward the north". The east gate is associated with the glory of Jehovah and also with "the prince", and therefore it is very appropriate that at least one singers' chamber should be located at the east gate. The anointed and princely sons of Jehovah God are the ones upon whom the glory of the Lord has risen and whom the Lord bids to arise and shine. (Isa. 60:1, 2) It is therefore certain that the members of the royal family upon whom the glory of the Lord has risen do sing the praises of Jehovah. The interesting feature about the singers' chamber of the east gate is this: It might be expected that the chamber would face to the west; but not so, it faces toward the north. The other singers' chambers (I-F, F) being at the north gate, facing south, the two positions would face each other, and this indicates that the singers sing to each other, saying, "Thy God reigneth." When God's faithful people were delivered from Babylon they began to sing, and they continue to sing, the praises of Jehovah. (Isa. 48:20) They sing to each other songs of praise to Jehovah God. — Col. 3:16.

It is the priests whom the Lord makes keepers of the charge of the house: "And he said unto me, This chamber (I-F, F), whose prospect is toward the south, is for the priests, the keepers of the charge of the house." (40:45) This verse speaks of "this chamber" as one; but there must have been a series of chambers at the side of the north gate, because in verse forty-four the statement is: "The chambers for the singers . . . their [chambers'] prospect was toward the south." The priests are both housekeepers and singers. They are charged with keeping the Lord's house, clean and giving attention to its furnishings.

This was foreshadowed by the organization for the keeping and care of the typical house of the Lord. "And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation. All these, which were chosen to be porters in the gates, were two hundred and twelve. . . . For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them. And certain of them had the charge of the ministering vessels, that they should bring them in and out by tale. Some of them also were appointed to oversee the vessels, and all the instruments of the sanctuary, and the fine flour, and the wine, and the oil, and the frankincense, and the spices. And some of the sons of the priests made the ointment of the spices." (1 Chron. 9: 21, 22,26-30) In the vision of the temple had by Ezekiel it is seen that the non-priestly Levites are not permitted to have this service above described,

because they are excluded from the inner court. The service, therefore, is for the priests.

God sets the members of the royal house in their respective positions, and this is shown by the following: "And the chamber (I-F¹) whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok, among the sons of Levi, which come near to the Lord to minister unto him." (40:46) This work is confined to the priests, because others are excluded from this service. "And they [the Levites] shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they nor ye also die. And they [the Levites] shall be joined unto thee [the priests], and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. And ye [the priests] shall keep the charge of the sanctuary, and the charge of the altar; that there be no wrath any more upon the children of Israel." (Num. 18: 3-5) This scripture (Ezek. 40:46) also shows that those who are engaged by the grace of the Lord sing forth the praises of Jehovah in telling of his wondrous works and are also servants at God's altar.

The Lord caused the name of Zadok to be mentioned in this connection with this service. The name "Zadok" means "just, righteous". He was a descendant of Aaron, and God's record shows that he was a faithful man. Ezekiel says that the priests that served at the altar are "sons of Zadok". They are not the sons of the unfaithful high priest Eli and of his successor Abiathar. (See 1 Kings 2:26,27; 1 Samuel

2:27-36.) The "great multitude" is pictured by the non-priestly Levites. The unfaithful anointed ones are pictured by the house of the unfaithful priest Eli. Both of these classes are excluded from this sacred privilege of service. Jehovah time and again informs his creatures that it is faithfulness and righteousness that is pleasing to him.

Ezekiel's guide then measured the inner court: "So he measured the court (I-H), an hundred cubits long, and an hundred cubits broad, foursquare, and the altar that was before the house." (40: 47) These measurements prove that the priestly class must at all times be foursquare, that is, faithful and true and wholly 'devoted to Jehovah God, always doing right according to his law. The number "ten" is a symbol of completeness, or that which is holy; and ten times ten cubits' being the measurement of the length and of the breadth of the inner court shows that the priests must be perfect in the house of the Lord and that every one who is presented for a place in this house must be perfect in Christ Jesus. (Col. 1: 28, 29) This perfection is not perfection in words, thoughts or acts, because with imperfect organisms the members of the remnant cannot be perfect in these. Those called to the kingdom are told, however, that they must cleanse themselves from all filthiness of the flesh, perfecting holiness in the Lord. (2 Cor. 7:1) The Lord provides for his consecrated ones his Word for doctrine, for reproof and instruction in righteousness, for this very purpose of perfecting them. "That the man of God may be perfect, throughly furnished [perfected, margin] unto all good works." (2 Tim. 3:17) Their

perfection consists in an absolute devotion to Jehovah God.

The fiery trials and sufferings to which God's faithful people are subjected are for the purpose of testing their devotion to him, that they may be made perfect. "But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." (1 Pet. 5:10) None but the holy would ever be admitted to the royal house. "As obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy." (1 Pet. 1:14-16) In former times it was the desire of the consecrated to please men, that they might have a good reputation amongst those of the world. But no man can be made perfect by following such a course. This perfection is attained in Christ by the anointed's being wholly and completely and unselfishly devoted to God and to his righteous cause.

Having observed the measurements of the inner court Ezekiel was brought by his guide to the porch (I-J) of the house of the Lord: "And he brought me to the porch (IV-J) of the house, and measured each post (IV-m) of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side. The length of the porch was twenty cubits (IV-n-n), and the breadth eleven [twelve, Sept.] cubits (IV-m-p): and he brought me by the steps whereby they went up to it; and there were pillars

(IV-l, l) by the posts, one on this side, and another on that side." —40:48, 49.

There were steps from the pavement of the inner court up to the porch of the house, but the scripture does not state how many steps. The fact of steps, however, shows that the floor of the house, or sanctuary of the Lord, was above the pavement of the inner court; which would indicate that after the work is done in the inner court the priestly class must ascend higher. The inner court, with its altar and slaughter tables, and washing places, necessarily pictures the condition of God's anointed people while on the earth; and after finishing their work there they ascend higher if faithful.

TO THE TEMPLE

(EZEKIEL, CHAPTER 41)

Ezekiel had been led from the outside through the gate into the outer court and into the inner court, and now he stood on the porch at the door of the temple: "Afterward he brought me to the temple, and measured the posts (IV-p, p), six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle." (41:1) That building was the most important of all the structure upon which Ezekiel's eye had been feasting. His guide first measured the posts of the door, or entrance to the temple; but the height of these posts is not given in the measurements. These posts (IV-p, p) stood beside the temple door. Ezekiel's guide, before going inside of the temple, measured the door thereof on either side, and the length and the breadth of the temple. "And the breadth of the door (IV-o) was ten

cubits; and the sides of the door were five cubits on the one side, and five cubits on the other side; and he measured the length thereof (IV-K), forty cubits, and the breadth, twenty cubits." (41: 2) These measurements show what is required of the priests who enter the temple or royal house of Jehovah. "Organized Christianity," by its spellbinders, has for many years taught the people that one might accept Christ Jesus as his Savior while on his deathbed and die and immediately go to heaven. The careful measurements made by the guide of Ezekiel from the outer gate progressively to the temple show that such ecclesiastical claim is entirely erroneous. The one whom the Lord begets and then invites to his house must first prove his faithfulness at each step he takes before he takes the next progressive step.

The guide preceded Ezekiel into the temple: "Then went he inward, and measured the post (IV-t) of the [inner] door, two cubits; and the door, six cubits (IV-t-t); and the breadth of the door, seven cubits. So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place (IV-L)." (41: 3, 4) Ezekiel, following the guide, was taken into "the most holy", as shown by the latter part of verse four above. Ezekiel was there granted the privilege of a high priest. "The most holy" pictures heaven itself. "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." (Heb. 9: 24) Other scriptures show that the Lord Jesus came to Jehovah's temple in 1918 and then he began to gather unto himself into the temple the

faithful class, designated "the remnant", because those have proven faithful at each progressive step from the time of justification and spirit-begetting. The going of Ezekiel into the temple foreshadowed the assembly of the faithful ones and their gathering into the joy of Christ Jesus. This point of Ezekiel's progression corresponds to the time when Christ Jesus comes to the temple of Jehovah and finds a faithful class. "Blessed is that servant, whom his lord, when he cometh, shall find so doing. Verily I say unto you, that he shall make him ruler over all his goods." (Matt. 24:46,47) Those composing this "faithful servant" class pictured by Ezekiel had met the requirements or measurements, not by reason of self-development, but by their faithful devotion to God and to his kingdom interests. Christ Jesus, the great Judge, there begins to take account with such, and the faithful ones he invites to enter into his joy. — Matt. 25:20, 21.

Jehovah's remnant class are shown how to measure the requirements or qualifications for getting an entrance into the temple. "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. 2:6) The apostle's words further show that the reaching of this position of blessedness is not the result of one's own efforts to make himself "exceedingly good and pious", as these words are generally understood, but rather is the result of God's grace and the creature's faithfulness. "For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which

God hath" before ordained that we should walk in them. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the spirit. " — Eph. 2: 8-10, 19-22.

The progressive steps that the faithful sons of God must take before reaching the temple are briefly stated by the Apostle Peter, in 2 Peter 1:2-11. It is the power and grace of God that makes it possible for one to follow in the steps of Jesus Christ and ultimately be made a member of the royal house. "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." (2 Pet. 1:3,4) Ezekiel, standing on the outside of the outer court, and seeing the man with the measuring equipment, pictures that class begotten of the holy spirit and invited to the kingdom. The measurements' beginning at the gate, and the heavenly messenger's urging Ezekiel to keenly observe everything he saw, is exactly in accord with the admonition of the apostle: "And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge." (2 Pet. 1:5) The word "virtue" in this text really means "manliness,

valor or fortitude". Seeing the prospect set before them, and that the chief thing is to be faithful to God, the Ezekiel class is admonished to be 'real men'. "Watch ye, stand fast in the faith, quit you like men, be strong. Let all your things be done with charity [unselfishness]." —1 Cor. 16:13,14.

Rules and requirements, indicated by the careful measurements, must be observed and followed out as they have been made by the "higher powers", God and his organization. (Rom. 13:1-4) There must be no compromise or alliance with any part of the world, which is Satan's organization. The proper course will require diligence and hard work, and a joyful endurance of whatsoever comes. The faithful class will be compelled to suffer much reproach, but that is one of the requirements of true soldiers of Jesus Christ: "Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully." (2 Tim. 2:3-5) 'Striving lawfully' means to follow carefully the prescribed rules, just as Ezekiel followed his guide in his progressive steps and marked the measurements he saw the guide take, among which was the place to be occupied by the "great multitude". This latter class have had the opportunity to go into the house of God, but they were not alert nor awake to their privileges and did not give diligence to God's commandments.

The following scripture is an admonition addressed to the class that is on the way to the kingdom, and states some of the rules (pictured by measurements

concerning the house of God) that must be carefully observed and obeyed, to wit: 'Add to knowledge self-control, patience, piety, brotherly kindness, and love,' which is the unselfish devotion to Jehovah and to his kingdom. (2 Pet. 1:5-7) The words of Ezekiel's guide showed that it was necessary for him to gain knowledge; otherwise he would not have been admonished to give such close attention to what he might see and hear. The Lord has increased his light upon his Word in these latter days for the manifest purpose of giving his called ones an opportunity of increasing their knowledge and of learning what they must do in order to enter the royal house. Those who fail or refuse to give heed to increase their knowledge and unselfish devotion to God and his kingdom are blind, according to the words of the apostle: "For he who is not possessed of these things is blind, closing his eyes, having become forgetful of the purification of his old sins." (2 Pet. 1: 9, Diag.) A blind man could not have followed the heaven-sent messenger as Ezekiel did, and could not have carefully observed all the measurements.

Those whom Ezekiel foreshadowed and who prove faithful and enter the royal house must walk in the ever-increasing light and be diligent to obey the commandments of the Lord which the light reveals. God gives them light upon his Word for their special benefit because they are called to the royal house. (Ps. 97:11) That light discloses to the remnant that there is much to be done and that this must be done with diligence. Those who have responded to the call to a place in the royal house must be stable and firm on the side of the Lord and never waver in their devotion to him. (Jas. 1: 6-8) They must be patient,

which means constancy in the performance of duty and with an inward joy because they know they are right and on the Lord's side. These must have godly piety, which means sincerity and honesty in devotion to God and an appreciation of the privileges these have of serving God's organization. Jehovah is always righteous, and to be godly means that his sons are sincerely and honestly representing the interests of his kingdom. The measurements require these to manifest brotherly kindness, which means unselfishly guarding the interests of the brethren who arc likewise in the fight for the cause of righteousness.

The inducing cause of action of the class pictured by Ezekiel must be love, and that means an unselfish devotion and a determination to obey God's commandments, and an unselfish action in obeying them. The light which God has given this class shows the members thereof that they must deliver the testimony of Jesus Christ, declaring the day of the vengeance of our God, and exalting his name. "By this we know that we love the children of God, when we love God and practice his commandments." (1 John 5:2, Diag.) "Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so arc we in this world. There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth, is not made perfect in love."  — 1 John 4:17,18.

Ezekiel began to prophesy when he was a young man, and throughout the years that followed he was faithful in his devotion to God. Now he stood at the temple, which shows that God had been pleased with his faithfulness in doing what he had been commanded

to do. In all the work that Jehovah gave him to do Ezekiel did not manifest fear, which is the very opposite of love. Reproach did not deter him from doing his duty. Those whom Ezekiel foreshadowed will fear no creature, but will fear God only, and will be diligent in the performance of duty. Ezekiel gave diligence in observing all the measurements that were made by Jehovah's messenger and in making a careful record of the same. Likewise God's remnant must give diligence in doing whatsoever their hands find to do in the Lord's cause. "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 Saviour Jesus Christ." — 2 Pet. 1:10,11.

Some have been favored by the light of the Lord God and yet have foolishly concluded that the remnant now on earth are entirely safe and cannot fall away. It will be observed that Ezekiel, when he had entered the temple, gave the same careful diligence there to what the messenger did and what he said. Likewise now, the remnant class has been brought into the temple, in this, that they have been enlightened, chosen, and approved by receiving the robe of righteousness and by receiving the garments of salvation, and identified as the sons of God and members of his organization, and abide in this blessed condition. Continuous faithfulness must be maintained until their actual change takes place and the faithful ones have received the body provided by the Lord. The Lord has received this class into the temple by gathering them unto himself, and now these must give

testimony to the name of Jehovah and do so until Satan's organization is completely destroyed. (Isa. 6:11) Those who abide in the royal house of Jehovah will maintain their integrity under all conditions now and will be faithful to him for ever.

The progressive measurements that Ezekiel noted from the outer gate to the house of the Lord, and which measurements were made by the heaven-sent messenger, prove beyond all doubt that we cannot measure ourselves by our own selves, and our self-development, but that we must be measured by the divine rules. In harmony with this the apostle wrote: "For we dare not make ourselves of the number, or compare ourselves with some that commend themselves; but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. But he that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth." (2 Cor. 10:12,17,18) An unwavering devotion to Jehovah and his kingdom even unto death will be required of those who are made for ever pillars in the temple of God. — Rev. 2: 10; 3:12.

The heaven-sent messenger then measured the dimensions of the inner chamber (I-L). (41:4) These dimensions were the same as those of the most holy of the temple built by Solomon, which proves that Solomon's temple was a picture of Jehovah's royal house.

TREASURE CHAMBERS

The measurements were continued: "After he measured the wall (IV-n) of the house, six cubits, and the breadth of every side chamber (IV-q^1-30), four

cubits, round about the house on every side. And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house." (41: 5, 6) This would suggest that in heaven itself everything will be done in the royal house exactly in accord with fixed rules. We know that God is the God of order and, since he has fixed rules in the kingdom, all those whom he has called to membership in the royal house would be required to meet these fixed rules for the government of that house.

There were side chambers of the temple or house, and in these no doubt were stored the treasures of the temple, that is to say, the riches dedicated to the service and glory of God. Paul had a vision of things which it was not lawful for him to make known in his day. Probably it was these very treasures he had in mind when he exclaimed: "0 the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen." (Rom. 11:33-36) The side chambers were in three stories, one above the other, and this intensifies the thought of the depth and the height of God's treasures revealed to those devoted to him.

In 1 Corinthians 2: 9,10 it is written: "But, as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which

God hath prepared for them that love him. But God hath revealed them unto us by his spirit: for the spirit searcheth all things, yea, the deep things of God." The Lord began to graciously reveal some of these things to his people shortly after 1918. Since then God's people have been greatly strengthened by the food provided for their convenience by the hand of the Lord. Since then there has been an intense and ever increasing desire of the devoted ones that they "may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God". (Eph. 3:18,19) Jehovah God has builded his great treasure house for his own pleasure and glory. "It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth; the Lord is his name." (Amos 9:6) The desire of each one of the remnant is now expressed in the language of the psalmist: "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." — Ps. 27:4.

The prophecy in Ezekiel 41:7-11 describes the measurements of these treasure chambers (IV-q). There was a building (I-N) to the rear of the sanctuary, which faced the place or space (I-M) that separated the temple platform (IV-k) from the buildings on the rear and on the side. "Now the building that was before the separate place (I-M), at the end toward the west, was seventy cubits broad; and the

wall of the building (I-N) was five cubits thick round about, and the length thereof ninety cubits." (41:12) The use to which this rear building was or is put docs not now appear. It is certain that God will leave some things pertaining to the royal house and ministry until the complete change of the remnant takes place. "For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (1 Cor. 13:12) The Lord now graciously gives his people a glimpse of the glorious things that he has in reservation for those who love him. With joyful anticipation these are waiting for the complete revelation.

The angel of the Lord then in the presence of Ezekiel measured the house from the east to the west, or from rear to front. "So he measured the house, an hundred cubits long; and [behind the house or temple] the separate place [twenty cubits], and the building [seventy cubits; see verse 12], with the walls [ten cubits] thereof, an hundred cubits long; also the breadth of the face of the house [from north to south], and of the separate place [which was twenty cubits on each side of the sixty-cubit temple platform] toward the east, an hundred cubits." (41:13,14) The west side was of the same width. The house or temple occupied a space of one hundred cubits square. Everything with Jehovah must be on the square. The square and the cube dominate God's arrangements. Pyramids do not appear anywhere, because they are not of his building.

Verses fifteen to seventeen give further measurements relating to the porch, doorposts, and windows and galleries and chambers of the temple.

Further describing the temple, Ezekiel records: "And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces: so that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was [thus was it, R.V.] made through all the house round about. From the ground unto above the door were cherubims and palm trees made, and on [thus was, R.V.] the wall of the temple." (41:18-20) It is written that Jehovah God dwells in his temple. (2 Cor. 6:16) The description in the foregoing reminds one of the words of his prophet, who wrote: "The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved." (Ps. 99:1) "0 Lord of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth." —Isa. 37:16.

Figures of the cherubim suggest the spiritual and heavenly exalted condition of those who were made members of the royal house. The "two faces" of each cherub, one of a man and one of a lion, appears to be descriptive of the Head of the temple organization, Christ Jesus, who is "the man", and "the Lion of the tribe of Juda", Jehovah's King. Those with Jesus Christ in the temple are taken from the race of man and made into the likeness of their Lord, and are bold as a lion in following Christ Jesus whithersoever he leads them. The palm tree denotes uprightness or righteousness, and each member of the royal family must be and is "upright as the palm tree" and is fruitful and useful in the service of the Lord. "The

righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing; to shew that the Lord is upright: he is my rock, and there is no unrighteousness in him." — Ps. 92:12-15.

JEHOVAH'S PRESENCE

No mention is made of an ark of the covenant, nor of the golden censer, nor of the golden candlestick in the temple or the royal house. This seems to mean that at the time of the fulfilment of the temple vision which Ezekiel had Jehovah himself, in the person of his beloved Son, his Messenger, will be at the temple and will be the light of his royal house and all who are brought into his organization. "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." (Rev. 21:23) "And there shall be no night there: and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever." — Rev. 22: 5.

Ezekiel mentions an altar of wood: "The altar of wood (IV-s) was three cubits high [five feet three inches high], and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the Lord." (41:22) The fact that it is described as made of wood and is called "the table that is before the Lord" shows that it corresponds to the table of shew bread in the holy of the tabernacle in the wilderness. It pictures, there-

fore, the table of spiritual food provided by the Lord for his own after he comes to the temple. From this table the remnant now are fed and made glad. —44:16.

God's anointed ones on earth have come to see that the most important thing for them to do now is to declare the Word and name of Jehovah. This conclusion is supported by the fact that the description of the temple omits the ark of the covenant on which was sprinkled the atonement blood, and which fact signifies that the sufferings of Christ Jesus are past. While the sacrifice of our Lord was necessary for salvation and redemption of the human race, yet that is incidental to the far greater work of the vindication of Jehovah's holy name. The work of the kingdom or priestly class at this end of the age is not one of bloody sacrifice for the atonement of sin, but is a sacrificial work of praise to God and of the holding forth of the Word of God, which are his "fruits" of the kingdom. The ark symbolizes Jehovah's presence; and it would be inconsistent to show it in this temple, since the glory of Jehovah himself is there.

It seems certain that the words of the prophet following apply primarily to the remnant people of God now on the earth: "Turn, 0 backsliding children, saith the Lord; for I am married unto you; and I will take you one of a city, and two of a family, and I will bring you to Zion: and I will give you pastors according to mine heart [to serve you food upon the table before the Lord], which shall feed you with knowledge and understanding. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord; neither shall

it come to mind, neither shall they remember it, neither shall they visit it, neither shall that be done any more. At that time they shall call Jerusalem the throne of the Lord: and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart." — Jer. 3:14-17.

The "sanctuary" is the holy, and the "temple" the most holy. "And the temple (I-L; IV-L) and the sanctuary (I-K; IV-K) had two doors. And the doors had two leaves apiece, two turning leaves; two leaves for the one door (IV-t-t), and two leaves for the other door (IV-o). And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls, and there were thick planks upon the face of the porch without." (41: 23-25) There were no hangings or woven doors to the temple, nor was there any "vail" to the most holy (as there was in the prophetic house). This evidently teaches 'that the way into the holiest of all is now made manifest'. (Heb. 9:7,8) When Christ Jesus died upon the tree the "vail" of the prophetic temple was rent in twain. Christ dies no more. "So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin unto salvation." (Heb. 9: 28) Christ Jesus is now at the temple and his reign is begun. The doors of the temple have swung open. — 43:1-4; Rev. 11:19.

PRIESTS' CHAMBERS

(EZEKIEL, CHAPTER 42)

The Priest Ezekiel was then taken from the inner court out into the outer court and then brought into

the chambers provided for the priests: "Then he brought me forth [out of the inner court] into the utter [outer] court, the way toward the north, and he brought me into the chamber (I-P, P¹) [for the priests] that was over against the separate place [all about the temple platform], and which was before [over against, R.V.] the building toward the north. Before the length of an hundred cubits was the north door (I-R), and the breadth was fifty cubits. Over against the twenty cubits [I-M; Ezek. 41:10] which were for the inner court, and over against [but not on] the pavement (I-D) which was for the utter [outer] court, was [this priests' chamber built] gallery against gallery in three stories. And before the chambers (I-P¹) was a walk (I-Q) of ten cubits breadth inward, a way of one cubit [one hundred cubits long, Sept.]: and their doors toward the north. Now, the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building. For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground. And the wall that was without over against the chambers toward the utter [outer] court, on the forepart of the chambers(I-P), the length thereof was fifty cubits. For the length of the chambers (I-P) that were in [abutted out on] the utter [outer] court was fifty cubits [from east to west, or parallel to the length of the temple]: and, lo, [the chambers (I-P¹) ] before [on the side toward] the temple were an hundred cubits. And from under these chambers was the en-

try on the east side, as one goeth into them from the utter [outer] court." — 42:1-9.

On the other side, that is on the south side, were like chambers (I-P², P³) or galleries, as stated by verses ten to twelve. These chambers were built on the platform (I-H) of the inner court. Ezekiel entered this section of the chambers by walking up the eight steps (I-R¹) from the outer court to the platform, but there was probably an entrance at the rear end of the inner court by which he might have entered.

The purpose of these chambers is then made known, to wit: "Then said he unto me, The north chambers (I-P, P¹) and the south chambers (I-P², P³), which are before [outside of] the separate place (I-M) [round about the temple platform], they be holy chambers, where the priests that approach [are near, R.V.] unto the Lord shall eat the most holy things: there shall they lay the most holy things, and the meat [meal, R.V.] offering, and the sin offering, and the trespass offering; for the place is holy." — 42:13.

The priests ministered about holy things before the Lord. "Do ye not know, that they which minister about holy things live [feed, margin] of the things of the temple? and they which wait at the altar are partakers with the altar?" (1 Cor. 9:13) The non-priestly Levites ate of the things that were holy unto the Lord, such as tithes of the people. (Num. 18:26-31) The things that the priests ate were most holy unto the Lord. (Num. 18: 9,10) The priests are most intensely devoted to Jehovah God, and hence Jehovah provides for them the things that are most sacred to him.

It is to this priestly company, of which Peter is one, that he writes: "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." (2 Pet. 1: 3,4) Such "all things" mentioned by the apostle includes the anointing of the priests as ambassadors of the King and the great privilege of representing Jehovah and the kingdom in service and of being his faithful representatives while on the earth. The "great multitude" class, represented by the non-priestly Levites, did not have and enjoy these precious privileges. The special chambers above described were for the priests; and into them the non-priestly Levites were not permitted to enter, because they serve "before the throne". — Rev. 7:15.

Christ Jesus on coming to the temple as the representative of Jehovah 'gathers together unto himself the faithful priestly class. (2 Thess. 2:1) It is such that constitute God's faithful remnant on earth and that are anointed to the priestly office. The words of Jesus, addressed to the faithful risen saints and the anointed remnant, here apply: "In my Father's house are many mansions [abiding places or chambers] . . . I go to prepare a place [special chambers in God's temple] for you. ... I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know." (John 14:2-4) These chambers of the priests described by Ezekiel therefore represent the "heaven-

ly places in Christ Jesus" for those of the royal house yet on earth. (Eph. 2:1-7) It is into these chambers that the faithful remnant have now been brought, and it is these that Paul had in mind when he wrote: "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus." (Eph. 2:6,7) It is into this condition of "joy of the Lord" that the remnant have now been gathered.

Ezekiel had been taken into the outer court and then into the priestly chambers. Now once in these chambers, the priests were not to go out of the holy place into the outer court while clothed in the priestly garments. "When the priests enter therein, then shall they not go out of the holy place into the utter [outer] court, but there they [in the priests' chambers] shall lay their garments wherein they minister; for they are holy; and shall put on other garments, and shall approach to those things which are for [or, pertain to] the people." (42:14) This is an important lesson to the remnant now. The priests are installed in their offices as servants to the Lord God, and not for the purpose of exhibiting themselves before men. Now under the robe of righteousness and clad in garments of salvation, which Jehovah has provided, they are accepted as under-priests through Christ Jesus. His angels are commissioned as deputies to appear as "ministering spirits" in behalf of the remnant. The garments of the priests identify them as servants of Jehovah God, but for the remnant to

use their priestly office to obtain the superstitious awe of the people would be entirely wrong.

Catholic priests and Protestant clergymen in the organization of "Christendom" clothe themselves in garments of splendor and in these appear publicly in parades and in other public places in order to receive the salutations and salaams of the people. These "gentlemen of the cloth" are so called because they wear a dress or frock coat peculiar to the clergy, with their collar buttoned in the back and their vest wrong side front, and by these say in substance: "Behold, we are the priests of our church." The Pharisees did the same thing, and for this reason they received the rebuke from the Lord. These modern-day clergymen love to be addressed as "Father", "Reverend," "Doctor," "Rabbi," and so forth, just as the Pharisees did; but for one of God's anointed to do likewise would be an abomination before the Lord. "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."  — Matt. 23: 5-10.

Some of God's children for a time ignorantly thought that they must always wear a funeral frock coat and a cross-and-crown pin and such things, that, they might be known as the representatives of the

Lord. In this they were wrong, and since the coming of the Lord to the temple the faithful have been enlightened even in such matters and recognize that Jehovah made the beautiful colors and these are pleasing, and that they may wear such with propriety. The Lord's anointed are now to let the truth shine through them as witnesses for Jehovah by bearing his fruit of the kingdom to the people in order that the people may know that Jehovah is God and give the honor and praise to him to whom it justly belongs. Instead of posing before the people that they may attract attention to themselves, the faithful remnant are to be, as Paul conducted himself, "all things to all men," and to magnify the message of God's Word to the end that the people may know that their only hope is the kingdom of God. "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. . . . And this I do for the gospel's sake, that I might be partaker thereof with you." (1 Cor. 9:19-23) Men will judge the remnant just like other men, but God looks upon them as spirit creatures with the right to live as such. "For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Pet. 4:6) The faithful priestly class, therefore, are not to profane the things of God by using their office to call attention to their own importance or to gain personal advantage over the people. The things which they handle are holy, and hence are to be used to the glory of God. — 44:19.

Degrees of faithful devotion put men in different classes: "Now, when he had made an end of measur-

ing the inner house, he brought me forth [out of the inner court and down from its platform] toward [by the way of] the gate (I-A) whose prospect is toward the east, and measured it round about. . . . He measured it by the four sides: it had a wall round about, five hundred reeds long [six great cubits to the reed], and five hundred broad, to make a separation between the sanctuary [between that which was holy (R.V.) and exclusively for the priests] and the profane place [that which was common (R.V.) and therefore excluded to the outer court]." (42:15-20) This shows that the non-priestly class, the "great multitude", are classed with the common in the outer court of God's arrangement. Their less devotion to God, and their not separating themselves from the profane under Satan's organization, are the reason for such classification. This picture therefore shows that God classifies his people and makes distinctions and separation between these most completely attached to and devoted to him and those only partially so. "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." — Rev. 22:11.

HIS GLORY

(EZEKIEL, CHAPTER 43)

Jehovah's glory is above all. "0 Lord, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens." (Ps. 8:1) His prophet had been caused to write: "When the Lord shall build up Zion, he shall appear in his glory."  — Ps. 102:16.

The heaven-sent messenger now brings Ezekiel to the gate looking toward the east. "Afterward he brought me to the gate (I-A), even the gate that looketh toward the east." (43:1) This gate was directly in line with the porch and door to the temple. Jehovah's great Messenger approaches from that direction. (Mal. 8:1; 4:2) "For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of [Jehovah's Messenger] the Son of man be." — Matt. 24: 27.

All the light that comes to this earth comes from the direction of the east. "And, behold, the glory of the God of Israel came from the way of the east, and his voice was like a noise [like the sound, R.V.] of many waters: and the earth shined with his glory." (43: 2) This great event now taking place was foreshadowed on other occasions. When the tabernacle of the wilderness was reared up the glory of the Lord filled it. "Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle." (Ex. 40: 34, 35) At the dedication of Solomon's temple the glory of the Lord 'appeared'. "And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud: for the glory o