Chapter XIV: Part 14

In the midst of these worshipping masses will be the Prince (verse 10). What a blessed reminder of Him who is the One in the midst! He was in the midst on Calvary; He is in the midst of His people during this age; in Revelation He is seen in the midst of the throne (Rev. v:6). The Prince as the representative of the King of kings is therefore in the midst of His redeemed earthly Israel. The burnt-offering and the meal offering, so prominent in this coming worship are constant memorials of His great devotion when He offered Himself, and of His holy, spotless humanity in which He suffered and glorified God.

Something else of deep interest is recorded here. The daily burnt-offerings during the old dispensation consisted of a lamb every morning and of a lamb every evening. Here no evening lamb for a burnt-offering is mentioned, but the offerings are to be brought only during the mornings. The bright morning has come, the day dawn for His people, so long in the night of suffering and dispersion. The night is gone forever and therefore the evening, preceding the night, is no longer mentioned and no provision is made for an evening burnt-offering. The night is gone and Israel's glorious morning can never be darkened again by apostasy.

III. Concerning the Prince, His Sons and Servants.

Thus saith the Lord God; If the prince give a gift unto any of his
sons, the inheritance thereof shall be his sons'; it shall be their
possession by inheritance. But if he give a gift of his inheritance
to one of his servants, then it shall be his to the year of liberty;
after it shall return to the prince: but his inheritance shall be
his sons' for them. Moreover the prince shall not take of the
people's inheritance by oppression, to thrust them out of their
possession; but he shall give his sons inheritance out of his own
possession: that my people be not scattered every man from his
possession (verses 16-18).
Here we read that the Prince has sons, natural descendants, and whatever
gifts he bestows upon them shall be their possession by inheritance.
This is conclusive that the Prince of these last chapters of Ezekiel is
not Christ. The Prince has sons and servants. As the entire final vision
of this book deals with the earthly conditions of the coming age, and
reveals nothing of the heavenly side of things, these sons and servants
cannot mean the church-saints, who are with Christ in the New Jerusalem.
As to a gift to one of the Prince's servants, it is to revert to his
sons when the year of liberty or jubilee is celebrated. The jubilee year
will therefore be observed during the coming age.

IV. Additional Description of Temple Buildings.

After he brought me through the entry, which was at the side of the
gate, into the holy chambers of the priests, which looked toward the
north: and, behold, there was a place on the two sides westward.
Then said he unto me, This is the place where the priests shall boil
the trespass offering and the sin offering, where they shall bake
the meal offering; that they bear them not out into the utter court,
to sanctify the people. Then he brought me forth into the utter
court, and caused me to pass by the four corners of the court; and,
behold, in every corner of the court there was a court. In the four
corners of the court there were courts joined of forty cubits long
and thirty broad: these four corners were of one measure. And there
was a row of buildings round about them, round about them four, and
it was made with boiling places under the rows round about. Then
said he unto me, These are the places of them that boil, where the
ministers of the house shall boil the sacrifice of the people
(verses 19-24).

Again the prophet is brought by the northern gate to the side where the holy chambers of the priests are located. There he saw a place on the two sides westward. The use of this place is made known in verse 20. The final description of buildings round about the court needs no further comment.

THE VISION CONCERNING THE LAND.

Chapter xlvii.

The preceding chapters of this final section of the Book of Ezekiel contain the vision of the Temple and its worship. The last two chapters give a vision of Israel's land as it will be during the coming age.

I. The Temple Stream and its Healing Waters.

Afterward he brought me again unto the door of the house; and,
behold, waters issued out from under the threshold of the house
eastward: for the forefront of the house was the east, and the
waters came down from under from the right side of the house, from
the south of the altar. Then brought he me out by the way of the
gate northward, and led me about the way without unto the outer gate
toward the gate that looketh eastward; and, behold, there ran out
waters on the right side. And when the man went forth eastward, he
had a line in his hand, and he measured a thousand cubits, and he
brought me through the waters; the waters were to the ankles. Again
he measured a thousand, and brought me through the waters; the
waters were to the knees. Again he measured a thousand, and brought
me through; the waters were to the loins. Afterward he measured a
thousand; and it was a river that I could not pass over: for the
waters were risen, waters to swim in, a river that could not be
passed over.

And he said unto me, Son of man, hast thou seen this? Then he
brought me, and caused me to return to the brink of the river. Now
when I had returned, behold, at the bank of the river were very many
trees on the one side and on the other. Then said he unto me, These
waters issue out toward the east country, and go down into the
desert, and go into the sea: which being brought forth into the sea,
the waters shall be healed. And it shall come to pass, that every
thing that liveth, which moveth, whithersoever the rivers shall
come, shall live: and there shall be a very great multitude of fish,
because these waters shall come thither: for they shall be healed;
and every thing shall live whither the river cometh. And it shall
come to pass, that the fishers shall stand upon it from En-gedi even
unto En-eglaim; they shall be a place to spread forth nets; their
fish shall be according to their kinds, as the fish of the great
sea, exceeding many. But the marshes thereof and the pools thereof
shall not be healed: they shall be given to salt. And by the river
upon the bank thereof, on this side and on that side, shall grow all
trees for meat, whose leaf shall not fade, neither shall the fruit
thereof be consumed: it shall bring forth new fruit according to his
months, because their waters they issued out of the sanctuary: and
the fruit thereof shall be for meat, and the leaf thereof for
medicine (verses 1-12).

This great vision of the Temple stream has been variously interpreted. The critical school has treated it only as an imagery of the prophet and speaks of the physical impossibility that such a stream could ever be in existence.[56] Others have spiritualized the vision. A leading annotator states, "Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart." In this spiritualizing method the waters are also applied to the reading and study of the Word of God. The same commentator says "some things in the Bible are easy to understand, as the water up to the ankles; others more difficult, which require deeper search, as the waters up to the knees and the loins; and others beyond our reach." Such applications can be made in different ways. The stream which Ezekiel saw is more than typical of the blessings which the land and all the earth will enjoy in the coming age. It is a literal stream. There will be a great outpouring of the Spirit of God for the age to come, and spiritual blessings will abound everywhere. But the stream Ezekiel beholds tells of the physical blessings which are in store for the earth in that coming day of the restoration of all things. We do not need to trouble ourselves about the manner in which the temple stream is to flow forth, nor do we need to solve the physical difficulties. When the Lord of Creation was on earth in humiliation, and walked among men garbed in servant's form, nature acknowledged Him and He manifested the Creator's power. What will it be when He comes again, not as a servant to die, but as the King and Lord of all! Omnipotence will then be displayed to the full. Is there anything too hard for the Lord? (Jere. xxxii:27). He who bore the thorns on His brow, the symbol of the curse which on account of man's sin rests upon Creation, will remove that curse in the day of His power. He paid for it on the cross.

[56] One says: "The double impossibility of the rapid rise of water in the stream and the course of the river across the steep limestone range east of Jerusalem into the Dead Sea does not occur to the prophet." As if Ezekiel had invented this vision.

And Ezekiel was not the only prophet to whom was revealed the physical blessing of the earth in the life and health giving stream. Isaiah had the same vision. "And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of jackals where each lay shall be grass with reeds and rushes" (Is. xxxv:7). "I will even make a way in the wilderness and rivers in the desert" (Is. xliii:19). "Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree" (Is. lv:13). "The desert shall blossom like the rose" (Is. xxxv:1). Joel at the close of his great vision concerning the still future day of Israel's tribulation and the judgment of the nations following the time of trouble, and the Lord's visible manifestation, also speaks of the blessings of the Millennium. "And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim" (Joel iii:18). Joel, one of the earliest prophets, living centuries before Ezekiel, saw water coming forth from the house of the Lord for earthly blessings. Still more definite is the great post-exilic prophet Zechariah. "And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the hinder sea; in summer and in winter shall it be" (Zech. xiv:8).

The waters Ezekiel saw issued out from under the threshold, from the right side of the house, the south side of the altar. Of the heavenly Jerusalem a similar scene is recorded by John in the Revelation. "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb" (Rev. xxii:1). The stream has its origin in the midst of the millennial temple. There is no use in speculating about the source of the water supply. It is super-natural. He who said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters" (Gen. i:6) and He who broke open all the fountains of the deep when His judgment came on the earth (Gen. vii:11) by whose power also the smitten rock in the wilderness supplied the water for His people, He will provide from His inexhaustible resources the life giving stream. And the waters which gush forth are increasing in volume; the stream does not become shallower but deepens in its flow. It is not like a natural river which has its source in a spring and is fed by brooks and rivers. It is a miraculous, unexplainable self-supply which occasions this increase. A thousand cubits are measured and the waters come to the ankles of the prophet. The next thousand cubits bring the waters to the knees; then advancing another thousand cubits the waters come to the loins, and with the fourth thousand they become so deep that the prophet could not fathom them. The four thousand cubits make about a mile and a half, so that the prophet had advanced, under the guidance of the man, this distance from Jerusalem in a southeastern direction.

He is caused to return to the bank of the river, and saw there on both sides many trees. These trees testify of the great fertility which this stream will produce in nature. Expositors who give the vision a purely spiritual meaning explain the trees as being the righteous who shall flourish at the waterbrooks (Psalm i).

The man informs the prophet that these waters go toward the east country and go down into the desert. The word desert in Hebrew is "Arabah" and means "plain," which is the plain of Jordan. It signifies a parched, dry place. Jordan is the type of death, and the sea of salt, the Dead Sea, into which Jordan flows, also signifies death.[57] And now in the Dead Sea this living water from the temple flows, and healing is the blessed result. Where death has reigned so long abundant life now is manifested. Sodom is restored to its former estate (See chapter xvi). Wheresoever the waters go life follows at once. "There shall be a very great multitude of fish, because these waters shall come thither, for they shall be healed; and everything shall live whither the river cometh. The fishers shall stand up from En-gedi unto En-eglaim." En-gedi is on the one end and En-eglaim at the other end of the Dead Sea. Yet there will be marshes and pools which remain unhealed; their former condition is unchanged. It has been suggested that this is done for the production of salt. But it is rather a reminder that while the coming age is an age of wonderful blessing, that it is not yet the perfect, eternal age. And the trees will be ever green, never failing, providing meat by their abundant fruit and the leaf is for medicine. It shows the gracious provision made for man living on the earth during the age to come. Poverty, famine and sickness will be banished.

[57] Ps. lxviii:4 has this word "Arabah;" in the Authorized Version it is translated "heaven." It is in the plural, "Araboth"--"Cast up the way for him that rideth in Araboth"--the places of death. Christ is seen prophetically as the Conqueror of death and Sheol.

II. The Borders of the Land.

Thus saith the Lord God; This shall be the border, whereby ye shall
inherit the land according to the twelve tribes of Israel: Joseph
shall have two portions. And ye shall inherit it, one as well as
another: concerning the which I lifted up mine hand to give it unto
your fathers: and this land shall fall unto you for inheritance. And
this shall be the border of the land toward the north side, from the
great sea, the way of Hethlon, as men go to Zedad: Hamath, Berothah,
Sibraim, which is between the border of Damascus and the border of
Hamath; Hazar-hatticon, which is by the coast of Hauran. And the
border from the sea shall be Hazar-enan, the border of Damascus, and
the north northward, and the border of Hamath. And this is the north
side. And the east side ye shall measure from Hauran, and from
Damascus, and from Gilead, and from the land of Israel by Jordan,
from the border unto the east sea. And this is the east side. And
the south side southward, from Tamar even to the waters of strife in
Kadesh, the river to the great sea. And this is the south side
southward. The west side also shall be the great sea from the
border, till a man come over against Hamath. This is the west side.
So shall ye divide this land unto you according to the tribes of
Israel (verses 13-21).

Little comment is needed on these verses. That the literal land and the literal tribes are meant, no intelligent readers can deny. The twelve tribes are then back in the land. The so-called "lost tribes" are united with the house of Judah. Here the borders are given. Joseph has two portions. God is faithful. He has not forgotten His gracious promises of old. "And ye shall inherit it, one as well as another, concerning which I lifted up mine hand (in oath) to give it unto your fathers; and this land shall fall unto your inheritance." The whole land is to be divided according to the tribes of Israel.

III. Concerning the Stranger in the Land.

And it shall come to pass, that ye shall divide it by lot for an
inheritance unto you, and to the strangers that sojourn among you,
which shall beget children among you: and they shall be unto you as
born in the country among the children of Israel; they shall have
inheritance with you among the tribes of Israel. And it shall come
to pass, that in what tribe the stranger sojourneth, there shall ye
give him his inheritance, saith the Lord God (verses 22-23).

Here is a provision for the strangers. They are no longer to be treated as outcasts, as aliens from the commonwealth of Israel; they are seen fully identified with Israel and share the inheritance. This again confirms other prophecies (See Isaiah lx:1-10.) The strangers shall come and build the walls, and join themselves to Israel. The singing times for Israel have come. No longer will the chosen people be the tail of nations, but the head of all nations. "Sing and rejoice, O daughter of Zion, for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day and shall be my people, and I will dwell in the midst of thee."... (Zech. ii:10-12). No longer will the Jew be despised, but the strangers, the nations, will beseech him to take them to the glory land. "Thus saith the Lord of hosts, In those days it shall come to pass, that ten men out of all languages of the nations shall take hold, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you" (Zech. viii:23).

PLAN OF THE DIVISION OF THE LAND.

NORTH
+---------------------------------------------+
| DAN |
+---------------------------------------------+
| ASHER |
+---------------------------------------------+
| NAPHTALI |
+---------------------------------------------+
| MANASSEH |
+---------------------------------------------+
| EPHRAIM |
+---------------------------------------------+
| REUBEN |
+---------------------------------------------+
| JUDAH |
+-------+-----------------------------+-------+
| D | | D |
| | LEVITES | |
| | | |
| +-----------------------------+ |
| | a | |
| C | PRIESTS O PRIESTS | C |
| | a c | |
| +--------+-----------+--------+ |
| | | +---+ | | |
| | | | B | | | |
| D | b | +---+ | d | D |
+-------+--------+-----------+--------+-------+
| BENJAMIN |
+---------------------------------------------+
| SIMEON |
+---------------------------------------------+
| ISSACHAR |
+---------------------------------------------+
| ZEBULUN |
+---------------------------------------------+
| GAD |
+---------------------------------------------+
SOUTH

A = The Sanctuary and its Area.
B = The City of Jerusalem.
C = The Possession of the Prince.
D = The Entire Oblation.
a-b-c-d = Territory belonging to City.

THE PORTION OF THE TRIBES; THE TERRITORY OF THE OBLATION; THE CITY, ITS GATES AND NEW NAME.

Chapter xlviii.

I. The portion of Seven Tribes.

Now these are the names of the tribes. From the north end to the
coast of the way of Hethlon, as one goeth to Hamath, Hazar-enan, the
border of Damascus northward, to the coast of Hamath; for these are
his sides east and west; a portion for Dan. And by the border of
Dan, from the east side unto the west side, a portion for Asher. And
by the border of Asher, from the east side even unto the west side,
a portion for Naphtali. And by the border of Naphtali, from the east
side unto the west side, a portion for Manasseh. And by the border
of Manasseh, from the east side unto the west side, a portion for
Ephraim. And by the border of Ephraim, from the east side even unto
the west side, a portion for Reuben. And by the border of Reuben,
from the east side unto the west side, a portion for Judah.

And by the border of Judah, from the east side unto the west side,
shall be the offering which ye shall offer of five and twenty
thousand reeds in breadth, and in length as one of the other parts,
from the east side unto the west side: and the sanctuary shall be in
the midst of it (verses 1-8).

The division of the land to the twelve tribes, then fully restored, is by lot (xlvii:22) but the disposing of it will be by the Lord (Prov. xvi:33). The order is entirely different from the one found in the Book of Joshua (Josh. xv-xix). Up to the time of the carrying away of the ten tribes and the captivity of Judah, the tribes possessed the territory assigned to them by lot when they entered the land under Joshua. The ten tribes never returned from the captivity, and therefore the division of the land as given here has never been in the history of Israel. It is future. The division is in twelve portions all alike in dimensions, running alongside of each other, from west to east. Seven tribes are in the north, and five in the south. Between the seven tribes in the north and the tribes in the south is the oblation, the heave offering, the portion of the prince, the Levites and the priests, the Temple and the city with its surrounding territory. The tribe of Dan has its portion in the extreme north. It is the furthest away from the sanctuary. Dan was a corrupt tribe, semi-heathen (Judges xviii). Dan is not mentioned among the sealed one in Revelation vii. All the other tribes are placed in a different order from the former position.

II. The Oblation; the Remaining Tribes.

The oblation that ye shall offer unto the Lord shall be of five and
twenty thousand in length, and of ten thousand in breadth. And for
them, even for the priests, shall be this holy oblation; toward the
north five and twenty thousand in length, and toward the west ten
thousand in breadth, and toward the east ten thousand in breadth,
and toward the south five and twenty thousand in length: and the
sanctuary of the Lord shall be in the midst thereof. It shall be for
the priests that are sanctified of the sons of Zadok; which have
kept my charge, which went not astray when the children of Israel
went astray, as the Levites went astray. And this oblation of the
land that is offered shall be unto them a thing most holy by the
border of the Levites. And over against the border of the priests
the Levites shall have five and twenty thousand in length, and ten
thousand in breadth: all the length shall be five and twenty
thousand, and the breadth ten thousand. And they shall not sell of
it, neither exchange, nor alienate the firstfruits of the land: for
it is holy unto the Lord.

And the five thousand, that are left in the breadth over against the
five and twenty thousand, shall be a profane place for the city, for
dwelling, and for suburbs: and the city shall be in the midst
thereof. And these shall be the measures thereof; the north side
four thousand and five hundred, and the south side four thousand and
five hundred, and on the east side four thousand and five hundred,
and the west side four thousand and five hundred. And the suburbs of
the city shall be toward the north two hundred and fifty, and toward
the south two hundred and fifty, and toward the east two hundred and
fifty, and toward the west two hundred and fifty. And the residue in
length over against the oblation of the holy portion shall be ten
thousand eastward, and ten thousand westward: and it shall be over
against the oblation of the holy portion; and the increase thereof
shall be for food unto them that serve the city. And they that serve
the city shall serve it out of all the tribes of Israel. All the
oblation shall be five and twenty thousand by five and twenty
thousand: ye shall offer the holy oblation foursquare, with the
possession of the city.

And the residue shall be for the prince, on the one side and on the
other of the holy oblation, and of the possession of the city, over
against the five and twenty thousand of the oblation toward the east
border, and westward over against the five and twenty thousand
toward the west border, over against the portions for the prince:
and it shall be the holy oblation; and the sanctuary of the house
shall be in the midst thereof. Moreover from the possession of the
Levites, and from the possession of the city, being in the midst of
that which is the prince's, between the border of Judah and the
border of Benjamin, shall be for the prince. As for the rest of the
tribes, from the east side unto the west side, Benjamin shall have a
portion. And by the border of Benjamin, from the east side unto the
west side, Simeon shall have a portion. And by the border of Simeon,
from the east side unto the west side, Issachar a portion. And by
the border of Issachar, from the east side unto the west side,
Zebulun a portion. And by the border of Zebulun, from the east side
unto the west side, Gad a portion. And by the border of Gad, at the
south side southward, the border shall be even from Tamar unto the
waters of strife in Kadesh, and to the river toward the great sea.
This is the land which ye shall divide by lot unto the tribes of
Israel for inheritance, and these are their portions, saith the Lord
God (verses 9-29).

Judah's portion on the north and Benjamin's portion on the south border are an oblation, that which is offered unto the Lord. In this space of large dimensions are the portions of the Levites and the priests. The Temple stands in the middle of the portion of the priests, and adjoining is the holy city and its territory.[58] The Prince has his portion on both sides of the oblation, the heave offering. That Judah and Benjamin are bordering on these holy sections is not without meaning. Judah is the royal tribe. He who is now worshipped by His restored people is the Lion of the tribe of Judah, Israel's King. Judah means "praise". He receives the praises of His people. Benjamin's other name was Benoni, "the son of suffering" and Benjamin is "the son of the right hand." Both Judah and Benjamin are a reminder of the Lord Jesus Christ.

[58] Consult sketch.

It is impossible to explain fully the measurements given and other details of this chapter. We believe what God has written, and when the time has come He will surely see to it that all is done according to His word. We do not need to trouble ourselves with supposed difficulties or try to solve them. As stated before in this exposition, Israel's land will undergo a wonderful change when the Lord comes; these physical changes are unknown to us in their extent. The division of the land, and the setting apart of the oblation will then take place. The details in all these visions are of little importance to us. The main fact is to see that all these prophecies have remained unfulfilled up to now. Nor will they be fulfilled during the present age. As every judgment prediction of the prophecies of Ezekiel, uttered before the destruction of Jerusalem, was fulfilled, so every prediction of glory and blessing in the prophecies spoken after the destruction of the city will be fulfilled. It all awaits His coming and glorious appearing. Let us hold fast this and leave the accomplishment of every detail to the Lord.

III. The Gates of the City and its new Name.

And these are the goings out of the city on the north side, four
thousand and five hundred measures. And the gates of the city shall
be after the names of the tribes of Israel: three gates northward;
one gate of Reuben, one gate of Judah, one gate of Levi. And at the
east side four thousand and five hundred: and three gates; and one
gate of Joseph, one gate of Benjamin, one gate of Dan. And at the
south side four thousand and five hundred measures: and three gates;
one gate of Simeon, one gate of Issachar, one gate of Zebulun. At
the west side four thousand and five hundred, with their three
gates; one gate of Gad, one gate of Asher, one gate of Naphtali. It
was round about eighteen thousand measures: and the name of the city
from that day shall be, The Lord is there (verses 30-35).

The city, the earthly Jerusalem, during the Kingdom age, will have twelve gates, after the twelve tribes of Israel. The gates on the north side are the gates of Reuben, Judah and Levi. The gates on the east are those of Joseph, Benjamin and Dan. Then the gates on the south--gates of Simeon, Issachar and Zebulun. The west side gates are the gates of Gad, Asher and Naphthali. Ephraim and Manasseh are no longer mentioned, but are represented in Joseph. Some expositors have made the statement that the city, Jerusalem with its gates, is an Old Testament description of the same Jerusalem which John beheld in the isle of Patmos (Rev. xxi). John saw the new Jerusalem, Ezekiel the earthly city as it will exist during the Millennium. There are correspondencies, and yet greater distinctions. Here in Ezekiel a Temple is the center of the land; in Revelation we read the seer's word, "I saw no temple therein" (Rev. xxi:22). The heavenly Jerusalem, like the earthly Jerusalem in Ezekiel's vision, has the twelve gates and written on them the names of the twelve tribes of Israel. The wall of the heavenly Jerusalem has twelve foundations, and in them the names of the twelve apostles of the Lamb. No wall and no foundations are mentioned by Ezekiel in connection with the millennial Jerusalem. The heavenly Jerusalem is four square, "the length and the breadth and the height of it are equal." Such is not the case with the earthly city. Nor is there mention made by Ezekiel of the precious stones, and the twelve gates, composed every gate of one pearl; nor do we read of golden streets. The earthly Jerusalem will pass away, and when at last the new heaven and the new earth have come into existence, after the millennial reign of Christ, the new Jerusalem will descend out of heaven and find its eternal resting place upon the new earth.

The circumference of the city of Jerusalem according to Ezekiel's vision will be 18,000 reeds, about six miles. Then comes the majestic ending, the last word the man of God pronounced. "And the name of that city from that day shall be 'Jehovah Shammah', the Lord is there." It is a fitting finale to this great Book. In its beginning we see the glory of the Lord departing. Throughout the pages of the Book we read of Israel's rebellion, Jerusalem's judgments, the nation's disobedience and rejection. Then follow the messages of Hope--Israel's conversion, the regathering of the twelve tribes, the final conflict, the returning glory of the Lord; and from that day the name of the city will be Jehovah Shammah. Because He has manifested His gracious presence in the midst of His people and established His throne, blessed His people with all the spiritual and national blessings promised by His holy prophets, destroyed all their enemies, and covers all with His visible glory once more, therefore the city will have the name "Jehovah is there." What a glory it will be for Him. The city through which He once walked with weary feet, the Son of God garbed in servant's form; the city through which He was dragged, when the cross was laid upon His shoulders, the city which cast Him out, the city outside of which He endured the cross and despised the shame--that same city will be made in that day the glory spot of the earth.

* * * * *

Transcriber's Notes:

Some of the outline numbering is incorrect, but has been left as printed.

Obvious printing and punctuation errors have been corrected.

Many words are spelled two different ways, for example "viceregent" and "vice-regent", "today" and "to-day".

<pre id="pg-footer">