Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

CHAPTER V

THE BIBLE, A DIVINE REVELATION (Concluded)

 

THE GREAT PYRAMID. ANALOGOUS TO COURSE AND CONSTITUTION OF NATURE. THE HEAVENS DECLARE GOD'S PLAN. PALESTINE DECLARES GOD'S PLAN.

 

OF THE external proofs that the Bible is a Divine Revelation three have already been given: (1) that of experience as to the truth of its way of salvation; (2) that of its spiritual effects in the lives of those responding to its teachings; and (3) that of its civilizing effects upon mankind. The second was but briefly indicated, because its details would have required a setting forth again of the 28 experiences referred to under (1), though its viewpoint would have required them to be set forth, not as proofs from experience, but as spiritual effects of the Divine Revelation. Herewith it is designed to discuss a fourth external proof that the Bible is a Divine Revelation. This external proof is the Pyramid of Gizeh as a corroboration of the Bible as a Divine Revelation. It is usually called the Great Pyramid, because in size, beauty, symmetry, purpose and teachings it by far surpasses all other pyramids. It was the chief of the seven wonders of the ancient world. As creation is Biblically referred to as a corroboration of Jehovah's existence and attributes of being and character (Rom. 1: 19, 20), so the Pyramid is Biblically adduced as a corroboration of God and the Bible. This is stated in Is. 19: 19, 20. The passage says that it would symbolize (a sign) and witness (a witness) matters as to the Lord. This becomes all the more impressive when we remember that Egypt symbolizes the world in sin ruled over by Satan. Its peculiar significance and witness, as here stated, are to be given "in that day," which since 1874 we have entered. And, true enough, it has since 1874 been giving

 

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its testimony on the Divine Revelation increasingly, though since 1859 its science has come to light.

 

Its situation is, among other remarkable things, noteworthy for four special things: (1) If a line were drawn directly north from its entrance, it would strike the center of the arc-shaped north coast of lower Egypt, the Nile Delta; and if lines were drawn north east and north westward from its entrance so as to make there a right angle, these lines would strike the extremes of that arc, and with that arc form a true quarter section of a circle. (2) It is the exact center of the land surface of the earth. (3) At the date of its building's commencement, 2170 B. C., the Dragon Star, the symbol of Satan and sin, at midnight of the autumnal equinox looked directly down its descending passage, which represents the race's course down the path of sin and the curse; and the Pleiadic star Alcyone, the throne seat of Jehovah, and the center of our universe, i.e., the star about which our universe revolves, was at the same time in direct line with the ascending passage, which represents the course of God's people in the paths of righteousness and life. (4) If a right-angled triangle were formed by lines drawn as follows: one from its entrance northeast to the Church of the Nativity at Bethlehem and one drawn directly east from its entrance until it would meet at a right angle with one drawn directly south from that church, the exact number of years from the Pyramid's completion, the autumnal equinox, 2140 B. C., until Jesus' birth at Bethlehem, Oct., 2 B. C., is symbolized, i.e., 2138 years, if the involved distance is treated as the diameter of a circle and its length in Pyramid cubits is divided by 1,000, one of the Pyramid's symbolic numbers. The significance of this appears from the, symbolic use of Egypt and our Lord's carnation; for Egypt represents the world of sin and the curse, and Jesus by His carnation came into this world of sin and the curse and came out of it to deliver God's people therefrom, and typed this by going to Egypt

 

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and coming out of it again. And it was these typical acts that warranted Matthew to apply Hos. 11: 1 to Jesus' going to, and returning from Egypt.

 

The Pyramid tells, not by words, nor by hieroglyphics, but by its location, form, internal arrangement, passages, apartments, angles, lines and measurements, scientific, religious, historical, prophetic and chronological truths. It is thus a sign and witness to God, speaking sublimely to us who are living in the dawn of "that day." A few of its scientific teachings will be mentioned in passing, as introductory to our purpose to show its office of giving an external proof of the Bible's being a Divine Revelation. Be it noted that these scientific teachings antedate by 4,000 years the findings of human scientists, and therefore prove that the Great Pyramid is not of human origin; for at that time nothing was known of these scientific points by humanity. Its earthly contractor seems to have been Melchizedek, who got the plans, specifications and detailed drawings from God, its Architect. On this matter we summarize from one of the most understanding of Pyramid students a few thoughts on its scientific lessons: It gives the exact length of the earth's polar axis, and the exact length of the Pyramid inch and the sacred cubit; it gives the exact length of the solar tropical year; the King's Chamber shows the exact year's length; each side of the base at the mean socket level gives the exact length of the solar year, a cubit for a day; and the four sides at that level give the exact length of four years, including the leap year; while, if the Pyramid inch is used as the measure, the length of the four sides in Pyramid inches at that level gives the exact day measurement in a solar year, if divided by 100, or to put it in another way, exactly 100 solar tropical years measured by Pyramid inches. These facts are also indicated by certain measurements in the King's Chamber, and by a combined measurement in it and the Grand Gallery. The synodic month is also monumentalized in the Pyramid's first ascending passage

 

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and in the horizontal passage leading to the Queen's Chamber. Even the length of the precessional cycle of the equinoxes is symbolized in several ways in the Pyramid, likewise the earth's distance from the sun and the exact points of the compass; also in the King's Chamber the solar and lunar years' duration is exactly given. The duration of the first and second dispensations is symbolized in the descending passage. The King's Chamber coffer gives the standard capacity measure for the world and also that of density and weight, as well as the precessional cycle and the number of the Little Flock. The cubical bulk, weight and surface area of the earth are indicated in the Pyramid. It gives exact measures of temperature and an accurate scale of money values. But as marvelous as these scientific indications in the Pyramid are, they do not give direct confirmation of the Bible as a Divine Revelation, though they do prove the Pyramid's Divine origin. But the religious indications monumentalized in the Pyramid do afford us an impressive external proof of the Bible's being a Divine Revelation. To these we will now direct our attention.

 

The arguments which prove the Great Pyramid to be God's stone witness and altar are these: (1) The Pyramid sets forth by its arrangements, passages, rooms, construction, measurements, angles and lines every salient feature of God's plan, especially the Christ and His course as the center of that plan; (2) by its measurements the Pyramid gives the time features of God's plan; and (3) it was built centuries before any part of the Bible was written, and that at a time when nobody in heaven or earth, except Jehovah Himself, understood this plan and its time features. Hence it must have been built under God's direction. Our Pastor in the Pyramid Chapter of Vol. 3 pointed out the main symbols of the Pyramid as illustrative of God's plan, particularly of the Christ, and its leading measurements as illustrative of its time features. The Edgar brothers did both of these things in much greater

 

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detail in their two-volumed work entitled, "The Great Pyramid Passages." We will now refer very briefly to these things that prove these three points:

 

I. The Pyramid by its construction, passages, chambers, arrangements, measurements, angles, lines, etc., sets forth God's plan, especially the Christ, as the center of that plan. God's Plan is His arrangement made to meet and overcome sin and evil in their nature and effects among His free moral agents. Man's fallen condition, increasing depravity, experience with evil, especially in the second—the present evil—world, and the end of this second world in destruction, are symbolized in the Descending Passage between the old entrance and the Pit, the latter showing its destruction. The period before the flood is represented by the part of this passage's floor above its intersection with the vertical of its roof-commencement to the old opening and then down the old side to the base of the Pyramid. The First Ascending Passage represents the Law period and the Grand Gallery represents the period of Spirit-Begetting— the Gospel Age. The entrance into the Ante-Chamber in its first part, represents the death of the human will and in its second part, under the Granite Leaf, represents the taking of the Lord's will as our own. The Ante-Chamber represents our course as New Creatures in Christ's school. The passage between the Ante-Chamber and the King's Chamber represents the death of the sacrificed body, while the King's Chamber represents the Spirit-born condition in the Divine nature. The granite in the Pyramid represents the Divine and the limestone the human. The passage to the Queen's Chamber, which symbolizes the restitution condition, represents the highway of holiness leading to restitution. The Well represents the ransom, the Grotto, hades and the Pit, the lake of fire. The four sockets, one at each of the four ground corners, as the foundation of the Pyramid, represents Jehovah's four great attributes as sustaining the great lines of the plan and squaring with one another. His

 

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name, Jehovah, as its builder is worked into its symbols in several ways, with Tabernacle corroborations, as shown in P '26, 75, 76. The Pyramid as a whole represents the Christ, the head stone of the corner (Ps. 118: 22; Zech. 4: 7; Matt. 21: 42; Acts 4: 11; 1 Pet. 2: 7) representing Jesus, and the other outer—casing—stones representing the Church. All ancient Egyptian, Greek, Syriac and Arabic writers on the subject agree that from the top stone to the base the Pyramid had as its surface smooth lime stones, white like marble. These have either all fallen away or have been taken away, except the lowest layer at certain places, from which we get the inclination angle of the original surface. It is because the Pyramid as a whole represents the Christ, who is the embodiment of God's plan and who is God's altar and witness in the world, that the Scriptures refer to it as the symbolic altar and witness of God (Is. 19: 19, 20). The Granite Plug stopping the entrance to the First Ascending Passage symbolizes that the Law shuts off from life all who are fallen—all going down the Descending Passage. The Well being the only way left by the builders of gaining access to the Ascending Passages, symbolizes that the way of life comes to fallen man through the ransom only. The above indicated matters are undoubtedly the salient features of God's plan and they are thus shown to be symbolized in the Great Pyramid. Many others could be set forth here, but these are sufficient to prove our first proposition. Those desiring the many others can get them in the Pyramid Chapter of Vol. 3 and in Vols. 1 and 2 of The Great Pyramid Passages, which we heartily recommend to the study of our readers.

 

II. Our second proposition is this: By its measurements the Pyramid gives the time features of God's plan. On this proposition we remark that the time features are given as a rule in such a way as to show the time or duration of the various features of God's plan. On this point we will give a very brief summary of

 

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the various time features brought out in Vol. 2 of The Great Pyramid Passages, supplemented by several others that the Epiphany has brought to light. The time of the birth and death and the age of our Lord Jesus at death are symbolized by the hypotenuse of the right-angled triangle formed by the intersected space between the north end of the First Ascending Passage and the point of intersection of the projected floor line of the Queen's Chamber and the First Ascending Passage, which is found to be 33½ Pyramid inches from the north end of the First Ascending Passage. This is the exact period of our Lord's life, while His age at consecration is shown by the intersection point of the projected north Grand Gallery wall line with the projected floor line of the Queen's Chamber, 30 inches from the latter's intersection with the First Ascending Passage (62; 56 [these numbers and all the following similarly parenthesized numbers are the page references to Vol. 2 of the Great Pyramid Passages; the first number to the first, the second to the second edition, the first referring to the specific and the second to the detailed discussion of the subject]). The length of the First Ascending Passage and of the Granite Plug gives in Pyramid inches the exact number of years from the giving of the Law until our Lord's death—1647 years (66, 67; 58-60). The duration in years of the call to Spirit-begetting as the general period of the Gospel Age is symbolized by the floor line of the Grand Gallery from its north to its south wall—1881½ years— April, 33 A. D. to October, 1914 (70; 61-66). Measuring from the north wall of the Grand Gallery along the floor line to the bottom of the large step near the south wall, we find the Pyramid inches to be 1813½, which is exactly to a day the years from Calvary to September 24, 1846, the date when antitypical Elijah and Elisha became the two parts of the cleansed sanctuary. Measuring thence to the intersection of the projected south wall of the Grand Gallery and the top of this large Step gives in

 

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Pyramid inches the exact time of the appearance of antitypical Elisha as separate and distinct from antitypical Elijah—June 27, 1917—the day that J. F. Rutherford and the writer came to a final official break, as respective representatives of the two classes in the order last mentioned (Epiphany Studies, 3, 395-426). Measuring along the floor line from the bottom of the Step to the point of its intersection with the vertical line of the south wall and then up that line to its intersection with the top of the Step gives as many Pyramid inches and a fraction as there are years and a fraction from September 24, 1846, to July 18, 1920—the date that antitypical Elijah came before the public separate and distinct from antitypical Elisha (E3, 426-446).

 

The time from Jacob's death, April, 1813 B. C., to our Lord's invisible Second Advent, October, 1874 A. D., is symbolized by the measurement from the point of intersection of the Descending and Ascending Passages to the north wall of the King's Chamber, omitting the front of the large Step as not a part of the floor of the Grand Gallery (91; 83-87). The double as the parallel dispensations' duration—2X1,845=3,690—is symbolized by the length of the Granite Plug, the two Ascending Passages to the front of the large Step and the distance from the north end of the Step to the south wall of the Ante-Chamber (97; 88-99). The length of the times of the Gentiles is indicated by the sum of the horizontal length and the vertical height of the Grand Gallery (11; 100-111). The time from the flood— October, 2473 B. C.—to our Lord's manhood—30 years of age, when occurred His baptism, Spirit-begetting and the beginning of His ministry—is symbolized by the distance—2,501 inches—from the intersection of the roof-commencement's vertical line and the Descending Passage (which marked the flood) down the Descending Passage to its point of intersection with the First Ascending Passage, then thereup to the level of the Queen's Chamber

 

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and then along that level until its intersection with the vertical line of the Grand Gallery's north wall—October, 29 A. D.—while the intersection of the First Ascending Passage and the level of the Queen's Chamber, reached 30 inches before, symbolizes the date of His birth (159; 137-140).

 

Adam's day of 1,000 years, in contrast with our Lord's day of 1,000 years, the larger double, 2X2,520=5,040 years, being the period bounded by these two days, is symbolized by the 1,000 inches in the distance from the leveled rock base of the Pyramid up the face of the casing to the ancient entrance and down to the north edge of the basement sheet (163; 147-143). The time from the end of Adam's day, October, 3127 B. C., to the beginning of the first resurrection, April, 1878, is symbolized by the distance from the north end of the basement sheet vertically down to the level of the Well opening, then horizontally to the center of the Well opening—5,003½ Pyramid inches (170; 148-149). The date that the last one of the Little Flock would be put on the altar and would begin to I be sacrificed as covered by Christ's merit, as being 1883 years after April, 33 A. D., i.e., April, 1916, is shown from the distance from the floor of the Descending Passage at the north edge of the Well opening to the level of the Queen's Chamber (173). The duration of the "world that was" as 1,654 years, is represented by the 1,654 Pyramid inches gotten by the following measurements; the horizontal distance of the platform level from the front edge of the casing stones to its intersection with the vertical line of the roof—beginning in the Descending Passage, up this vertical to the Descending Passage, then northward along the latter's floor line until the old entrance point is reached and then down to the platform level at the bottom of the casing stone—1,654 inches (173; 155, 156).

 

The time of our Lord's Second Advent is symbolized by the distance from the point of intersection between the Ascending and Descending Passages, which

 

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marks 1512 B. C., to the Pit along the built floor line— 3,385 Pyramid inches, representing the years from October, 1512 B. C., to October, 1874 A. D., while if the line of the Descending Passage is prolonged at the same angle until it reaches the Pit, 40 Pyramid inches are added to this distance, symbolizing 1914, when the trouble—destruction of this world—was to begin (188; 165-166). The end of the second world—1914—in addition to the end of the Spirit-begetting is also represented by the vertical line of the south wall of the Grand Gallery being practically in line with the north wall of the Pit, showing that the end of the begettal and the beginning of the trouble were to be about synchronous (19; 167-168). From the two preceding considerations the Epiphany is shown to be a period of 40 years—1914 to 1954—as follows: Since the north wall of the Pit at the entrance of the Descending Passage's floor line by different measurements represents both 1874 and 1914, with the latter date as the starting point measuring back to where the slanting and horizontal floors of the Descending Passage meet; then projecting at the same angle as the Descending Passage it floor line until it reaches the north wall of the Pit, the length of the latter line will be found to be 40 Pyramid inches longer than that of the former, i.e., this symbolizes that it represents a reaching of the Pit 40 years later than 1914, from which we infer that Anarchy will begin in 1954, as marking the end of the Epiphany. The end of the Little Season as 1,000 years later than 1914 is symbolized by the 1,000 Pyramid inches from the bottom of the north wall of the Bottomless Pit to the end of the Blind Passage beginning at its south wall (198; 172).

 

The dates of 1295 as the start of papal decline, Boniface VIII being the pope under whose reign papacy reached its climax and began to wane, of 1309 as marking the beginning of Marsiglio's reformation work and of 1324 as marking its climax, are gotten by measuring variously back from the north wall of the Pit

 

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along the roof and floor of the Descending Passage to various parts of the Well (210, 211; 184-186). October, 1378, as marking the beginning of Wyclif's religious reformation work is gotten by measuring back from the north wall of the Queen's Chamber (perfection coming under the first test at the end of the Millennium, April, 2878) to the north edge of the Well's mouth—a distance of 1,499½ inches; for in October, 1378, Wyclif brought forth his attack on transubstantiation as contrary to the ransom, symbolized by the Well (216; 187-190). The date of the division of Protestantism just after Luther's trial at Worms (1521) is given by the distance from the point of intersection in the Descending Passage (1512 B. C.) to the beginning of the floor line of the Horizontal Passage— 3,031½ Pyramid inches (222; 191-195). The distance from the north wall of the Pit to the north wall of the Recess— 126 inches—represents the time back from 1914 to 1788, when the French king signed a decree to assemble the States General, which from certain standpoints was the beginning of the French Revolution (225; 196-198). The time from the begettal of Isaac (July, 2021 B. C.) to our Lord's resurrection—2052¾ years—is given by the sum of the following measurements: from the intersection of the Descending and Ascending Passages vertically to the projected floor line of the Queen's Chamber 669¼ inches— then along this line to its intersection with the north wall of the Grand Gallery—1,383½ inches (252; 220-223). The time from the Exodus (Apr., 1615 B. C.) to the end of the Jewish harvest (October, 69 A. D.)—1,683½ years—is symbolized by the length of the First Ascending Passage from the point of intersection—1,545 inches—and the distance from the north wall of the Grand Gallery to the edge of the Well's shaft—140¼—whose sum (1,685¼) equals 1,683½ Pyramid inches.

 

We will now briefly mention some other time features symbolized in the Great Pyramid, with the page

 

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of his second volume where Bro. Edgar discusses it: The birth and Spirit-begettal of Jesus (244, 245; 212-217), the date of the Abrahamic Covenant (249; 220-223), the time from the entrance into the land until the Babylonian captivity (256; 224-227), the times of the Gentiles and the preceding seven times, i.e., from the end of Adam's day (263, 264; 228-237), the time from the completion of Solomon's temple to the finding of the last of the living stones of the antitypical Temple (268; 239-240), the time from the last typical jubilee until the antitypical jubilee (271; 241-243), the seventy weeks (274; 244-247), the 2,300 days (276; 248-250), the 1,335 days (279; 251-253), the 1,260 days (283; 255-256), the 1,290 days (288; 258-259), the period from the fall to the complete restoration of the faithful restitutionists (314; 260-274). In other words, every prophetical period, time and important event of the Lord's plan, and that in harmony with the Bible chronology as a whole and in detail, are symbolized in the Pyramid. Thus we have proved that the Pyramid symbolizes every important feature of God's plan with its chronology, the first two propositions of the three necessary to prove that God was the Builder of the Pyramid. We again refer our readers to the Pyramid chapter of Vol. 3 and to Vols. 1 and 2 of the Great Pyramid Passages for the details.

 

III. The third proposition necessary to prove that God is the Builder of the Great Pyramid is this: It was built centuries before any part of the Bible was written, and when nobody in heaven or on earth, except Jehovah, knew His plan and its chronology. If this proposition can be proved it follows that Jehovah was the Pyramid's Builder. All agree that the Great Pyramid was built before the Exodus. The ancient Egyptian historians place its building hundreds of years before the Exodus, some of these writers having themselves lived before the Exodus. No one who has ever investigated the subject questions it is a pre-Exodus building. The Pentateuch is the first part of the Bible to

 

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leave been written and its first part that was put into writing—the Law—was written after the Exodus.

 

But when the Pyramid was built nobody in heaven or on earth, except Jehovah, knew His plan and its time features. Rom. 16: 25, 26 teaches that the mystery, the center of God's plan, which is symbolized, as well as fixed chronologically in the Pyramid, was a complete secret from the beginning of creation and began to be made manifest only from Jordan on. But the Planner of the Pyramid knew the mystery and its time features; for these are symbolized exactly in the Pyramid. Hence no creature of God in heaven or on earth, built the Pyramid in the sense of being its originator. None of the earthly or heavenly princes of this world, which includes Satan (John 12: 31; 16: 11; 2 Cor. 4: 4; Eph. 2: 2; 6: 12), knew the mystery before Calvary (1 Cor. 2: 7, 8). Hence neither the fallen angels nor fallen men understood it before Calvary. Eph 3: 9 proves that from the beginning of the universe until the Gospel Age God had kept secret this mystery. Hence not even the Logos knew it before becoming flesh, though very likely (the Bible is silent on this subject) just before He became flesh God told Him enough of the purpose of His carnation to secure His consent thereto; but it was only at His Spirit-begettal that heavenly things—the things of the high calling—were begun to be made clear to Him (Matt. 3: 16). This mystery was hidden from all in the ages and generations preceding the Gospel Age (Col. 1: 26, 27). Hence none but Jehovah understood it at the time the Pyramid was built. None of the angels—either good or bad—and no human could see the high calling before Pentecost (1 Pet. 1: 10-12). The Divine Plan was first made known to the fallen angels by the preaching of the Church, i.e., after Pentecost (Eph. 3: 10). Jesus expressly tells us that Satan did not know the time of our Lord's return (Matt. 24: 43; Luke 12: 39), the date of which, with that of its accompanying trouble, the Pyramid repeatedly symbolizes, as shown above.

 

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Not even Jesus understood these dates before His ascension (Mark 13: 32). The time features Jesus learned only after His ascension (Rev. 1: 1). Before the ascension God kept the times and seasons in His power solely (Acts 1: 7). These considerations prove our third proposition, that nobody in heaven or on earth, except Jehovah, knew the Divine Plan, let alone its chronological features, at the time the Pyramid was built. But since the Pyramid gives the Divine Plan and its chronological features at a time when only Jehovah understood these (Acts 1: 7), He must have built it, none other having the necessary knowledge.

 

Some claim that to look for corroboration for the Lord's Word and its time features in the Pyramid implies rejection of the Bible as sufficient for the sole source and rule of faith, we reply: (1) We do not use the Pyramid, but the Bible alone, as the source and rule of faith. (2) Accordingly, we do not use the Pyramid as a source and rule of our faith, but simply as a symbolic corroboration of that Truth that we previously derived solely from the Bible. (3) If to use it for a symbolic corroboration of the Truth derived solely from the Bible were repudiating the Bible as sufficient for the only source and rule of faith, then God repudiated it as sufficient for the only source and rule of faith for us, when He appealed in Rom. 1: 19, 20 and Job 38-41, to the universe, to its creatures and to its laws as proving His existence and great attributes in contrast with man's insignificant attributes, when He declares that the order of nature, both in heaven and earth, bear witness to Him (Ps. 19: 1-6), when He uses them as symbols of the heavens, earths and other features of His plan (Dan. 12: 3; Gen. 1: 14; Rev. 12: 1; Matt. 13: 43; Rev. 21: 1, etc., etc., etc.), when He had the tabernacle and the temple with their furnishings, etc., used as symbols of various features of His plan, when by Paul He appeals to man's nature and conscience as proofs of God's existence and of their moral responsibility to Him and of the existence

 

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of His moral law (Rom. 2: 14, 15), when He had the Jews practice circumcision and Christians immersion, as signs of consecration, when He had the Hebrews have the annual lamb as a symbol of the lamb slain in Egypt, and Christians have the Lord's Supper as a symbol of the Lamb of God, when He uses the terrain and cities of Palestine to symbolize various parts of His plan, when He used the twelve stones taken out of the Jordan and many other physical objects as memorials, and when He stored up in hiding various historical and archaeological objects in Palestine, Egypt, Babylon, Syria, Persia, Asia Minor, Greece and Rome, and has of late been bringing them to light as a refutation of higher criticism by corroborating the Bible's truthfulness in its historical and archaeological claims.

 

None of the main foregoing things are a part of the Bible, but exist as material things separate from the Bible; but they lend corroboration to its teachings; and what clear thinker would say that to use their corroboration of the Bible is contrary to holding to the Bible as sufficient for our sole source and rule of faith? The sophistry that we are exposing is worthy of a lawyer who seeks, not to enlighten, but to befuddle a jury, to whose intelligence he offers insults by presenting for their persuasion such sophisms. God never intended corroborative things to supply supposed lacks in the Bible, as a sufficient source and rule of faith, as the objection would imply, but as crutches for weak believers and as weapons for strong believers useful for refuting enemies of the Bible by extra-Biblical things. And this is just what the Pyramid's, nature's, archaeology's and history's witness has triumphantly done. The dilemma, therefore that it presents, either to accept the Bible as the sole source of faith and reject the Pyramid, or vice versa, saying that he who proves that the Pyramid corroborates the Bible thereby proves that the Bible is not sufficient as the sole source and rule of faith, or that they who prove the Bible to be such disprove the Pyramid to be a corroboration of it, is thus a sophism.

 

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Some claim that the Pyramid is not in the midst and at the same time on the border of the land of Egypt, by calling attention to the fact that Egypt is 600 miles long and 250 miles wide and that the Pyramid is not 300 miles from the northern and southern borders and 125 miles from its eastern and western borders, and that, if it were, it could not be on the border of the land. This is sophistical for several reasons: (1) There are two Egypts, Lower and Upper Egypt. When only one of these is meant, in Hebrew the word Mazor is used (Is. 19: 6; 37: 25; 2 Kings 10: 24; Mic. 7: 12); and when both are meant, in Hebrew the word Mizraim (whose dual form aim expressly makes the word mean two Egypts) is used. See Gesenius' Thesaurus, 815, bottom of first, and whole of second column. In Is. 19: 19 the dual form, mizraim, two Egypts, is used. The Great Pyramid is on the boundary between these two Egypts and thus is on the border of the two Egypts and is also in their midst, i.e., between them, the word besoch being very frequently translated by the words between, in and within (Gen. 9: 21; 18: 24-26; 37: 7; Ex. 23: 33; 39: 3; Lev. 11: 33; Num. 13: 32; 35: 34; Josh. 19: 1, 9; Judges 7: 16; 1 Sam. 9: 18; 1 Kings 6: 19, 27; 1 Chron. 11: 22; Job 20: 13; Ps. 143: 4; Ezek. 3: 24; 14: 16, 18, 20; 24: 5; Zech. 2: 4). Thus it is in, within, both of the Egypts and on their border. The following shows that it is in the center of lower Egypt: We know that geometricians and trigonometricians from mathematical demonstration have proved that the center of a triangular arc sector is at the angle formed by its two straight lines.

 

Having given the main proofs briefly that the Pyramid as an external evidence corroborates the Bible's being a Divine Revelation, and having refuted the main objections advanced against this thought, we conclude our pertinent fourth external proof that the Bible is a Divine Revelation.

 

We now come to our fifth external proof that the Bible is a Divine Revelation: The Bible's Plan and

 

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its involved teachings are corroborated by the analogy of the constitution and course of nature. If God, who is the Author of the constitution and course of nature, as He evidently is, has in the Bible revealed a plan for mankind's salvation, then we should expect that a plan coming from nature's Author, and having much to do with animate and inanimate nature, particularly with human nature, would embody things analogous to things found in the constitution and course of nature, as we find it in animate and inanimate creation, particularly in the human creation. This argument was used with unanswerable cogency by Bishop Joseph Butler, whose pertinent book, the Analogy of Religion to the Constitution and Course of Nature, published in 1736, against Deism, has so thoroughly overthrown objections to the Bible as a Divine Revelation that in the over 200 intervening years no infidel has ever attempted to reply to it. Others have also used this argument cogently, e.g., Prof. Henry Drummond in his Natural Law in the Spiritual World and Dr. Henry Rogers in his Supernatural Origin of the Bible. In our present discussion we hope to show that the plan of God and its involved teachings, as set forth in the Bible, find such full analogies in the constitution and course of nature as are expectable from both proceeding from the hand of the same Author.

 

The analogy between the Bible's and nature's teachings on God's existence and attributes of being and character is most striking: Both show that the universal belief in the existence of God is grounded in the moral and religious constitution of man; that the fact of His existence is based upon the idea of cause and effect as implying a first cause, which therefore must be causeless, hence eternal; upon the order and reign of law in the universe; upon design everywhere manifest; upon man's mental, moral and religious make-up; upon human experience with God; and upon the impossibility of disproving His existence. Similar to the deductions that we draw from the constitution and course

 

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of nature as to God's self-existence, personality, self-sufficiency, corporeality, eternity, spirituality, invisibility, unity, omnipotence, omniscience, omnipresence, immortality, supremacy, and unfathomableness are those that we derive from the Bible's verbal teachings. Likewise does the course and constitution of nature bring to us thoughts on the wisdom, power, justice and love of God, even as the Bible does the same thing. Their teachings on God are analogous in many ways.

 

Again, we find along many lines an analogy between the constitution and course of nature and the constitution and course of the Bible. Thus as nature presents many intellectual difficulties to its investigators, so does the Bible to its investigators. As nature does not in one place give us all its thoughts on any given subject; but gives us these line upon line, line upon line, precept upon precept, precept upon precept, here a little and there a little, so does the Bible. As many of the teachings of nature lie on the surface, easily accessible to all, so do many of the teachings of the Bible as to those things that are written on the outside of the scroll; and as many of the teachings of nature lie deeply below the surface, and are seen by the few only, and that after long, careful and intelligent searching, so is it with those teachings of the Bible that are inscribed within the scroll. As those only who are properly minded can enter into the deep things of nature, so only can the properly disposed—the humble, meek, hungry, honest, good, reverent and loyal—see into the deep things of the Bible. As only the most skillful and diligent can mine successfully the rich treasures of nature from her abundant stores, so only the skillful and diligent can mine nuggets and precious stones of truth, righteousness and holiness out of the storehouse of the Bible. As the knowledge of nature becomes progressively clear, so Bible truth, as the path of the just, shines more and more unto the perfect day. As the qualities of nature are unity, immensity, beauty, sublimity, order, wondrousness and complexity, so are

 

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these qualities attributes of the Bible. As nature gives and sustains physical life, so does the Bible give and sustain spiritual life. As nature provides food, shelter and raiment for man and beast, so does the Bible do for the consecrated and justified. As nature had a beginning, but will have no end; so the Bible has had a beginning, but will have no end. As nature provides remedies for the ills of man and beast, so does the Bible provide remedies for sin, error, worldliness and selfishness as ills in the consecrated and justified. As nature, barring abnormalities, is the source of the natural man's knowledge and the main rule of his practice, so the Bible is the source of the spiritual man's knowledge and the main rule of his practice. As nature is the revelation of natural religion, so the Bible is the revelation of spiritual religion. Other analogies-between the constitution and course of nature and those of the Bible could be pointed out; but the above are sufficient to show that both have the same Author, both exhibiting the same laws and principles.

 

The Bible teaches that the human race was justly put on trial for life in Adam and Eve; and the analogies of nature as manifest in the course of human nature corroborate this. A just trial implies that the tried one have capacities to meet the trial, is given enough knowledge to guide him under trial, that the trial be along the lines of principles made clear to him by previous information, that the trial be not beyond the abilities that previous endowment and education warrant the tried one to have, and that the outcome of success or failure in the trial be made known to the tried one. Such also were the conditions involved in the trial of Adam and Eve. They had perfect human powers of body, mind, heart and will to meet their trial successfully, had sufficiency of knowledge and disposition to win out under it; their trial was along the lines of the principle of obedience made dear to them by previous information; the trial was within their powers successfully to stand; and they were informed

 

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as to the outcome of success or failure in the trial. Human nature in the tests that it imposes upon those seeking various human offices, titles, powers, etc., imposes upon the subjects of such tests only such examinations as the abilities and knowledge offered them warrant their standing, limits them to the application of the principles previously inculcated, limits them to those only who have previously given proof that they could by proper efforts be qualified, and informs them as to the outcome of success or failure in the trial. These principles we see exhibited in the tests given in grammar schools, high schools, colleges and universities; in the tests imposed on the students of theology, medicine, law, arts, sciences, etc., for graduation; in tests imposed upon candidates for the learned degrees and titles and in the tests for promotion in statesmanship, professorships, industry, manufacture, finance, business, militarism, yea, in practically all human affairs implying promotion for success, demotion for failure. Nature in human experience is replete with illustrations showing that parental failures make their children the recipients of the effects of such failures, as Adam and Eve's children inherited the ill effects of the failure of their original parents. Thus even the analogy of nature corroborates the feature of God's plan on Adam's, Eve's and our trial.

 

There is a close analogy in the constitution and course of nature and the teaching of the Bible on the penalty of sin— death, not eternal life in torment. There is nothing in the constitution and course of nature that furnishes an analogy to eternal life in torment as sin's penalty. Nature furnishes us no example of a destruction-proof body, which would have to be had in the case of one undergoing eternal life in torment; nor does nature furnish us one example of an animal being with a life-principle inseparable from a destruction-proof body. Hence there is no analogy in nature to eternal life in torment as the penalty of sin. But the constitution and course of nature is full of illustrations