Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
bird, insect, reptile, fish, crustaceans, etc., develop their own kind respectively. The law of nature and grace is the same here: whatsoever a man soweth, that shall he also reap. The law of nature in all its spheres is conformity to type; and the law of character in all its ramifications is conformity to type. This law applies, varyingly as each case requires, not only to sinners, but also to the justified and the consecrated, and that, too, to the present three classes of the consecrated.
The degenerating effect of the Great Company's double-mindedness is seen in the citizen whose patriotism sways back and forth in its partial devotion to self and to the state, in the employee in his partial devotion to self and to his employer, in the diplomat in his partial devotion to his own and his country's interests, also in the double-minded soldier, teacher, pupil, husband, wife, etc., etc. The traitorous characters of the Second Deathers find their illustrations in traitors to their countries, to their professions, to their husbands, to their wives, to their employers, to their employees, to their superiors, etc., etc. The evil effect of sin on all classes is pictured forth in the roiling of clear water by throwing a stone into its muddy bottom, in its pollution by throwing filth and mud into it, in the swine making itself unclean by wallowing in the mire, in the spread of poison by the blood throughout the body, in the sickening and killing effect of contagion and infection, in alcohol, other stimulants, drugs, etc., injuring the body and brain. The evil effect of false doctrine in the New Creature is at its worst illustrated by the effect of poison, intoxicants and drugs, and at its best by that of impure food, etc., on the stomach and brain. The second-deathers' fixedness in evil is illustrated by the irreformability of the rattlesnake, the cobra and the mamba. The refraining of the justified to consecrate finds its analogy in able-bodied men refusing to enlist in times of their country's need, in the slacker who refuses to undergo hardships for his imperiled country, like the soldiers of Gideon's army who were afraid
to go forward unto warfare, like the luxury-loving who prefer ease to warfare for liberty and ignobly succumb to slavery, and like the cowardly who give up in sight of the enemy. Those who lean upon the crutches of denominationalism, creedism, channelism, etc., thinking that they will be swept on to victory with almost no effort by the multitude with whom they mingle are semi-parasites, like the Spanish moss, the mistletoe and the dodder that live on tree and plant life other than their own, and like such they never develop an independent existence nor contribute to the good of others. They are like the hermit crab, which, instead of standing the rigors of crab life, gains for itself as a home the vacant shell of a dead mollusk and develops laziness, weakness and stupidity, just like the thorough channelite, the great or little Romanist and the creedal sectarian Protestant, great and little. And those who with blank unquestioning minds and open mouths swallow everything without study, when presented to them, by the "channel" are like the complete parasites that live on the hermit crab, like the lice and bedbugs that live on beasts, fowl, people, etc., like larvae that fasten themselves on leaves of trees and other vegetable growth, and like the tapeworm as a parasite that eats whatever comes along. Accordingly, we see that the things and qualities destructive of character have in their ill effects their analogies in nature's constitution.
Jesus' course (Luke 19: 11-27) as to His entrusting some of His goods to servants to invest profitably for Him on leaving the earth, His going to heaven, there to receive a kingdom, His returning and on returning reckoning with these trustees and with those who, refusing to have Him become their King, sent out an embassy to God to refuse Him the kingdom, has had an analogy often in history. The one that He likely had in mind in giving this parable occurred while He was a child in Egypt. On the death of Herod, the Great, his son Archelaus repaired to Rome to Emperor Augustus to request the kingdom of his father for himself;
and about to leave he entrusted certain of his servants with his goods profitably to invest during his absence. But the Jews, disliking Archelaus, sent an embassy to Rome to entreat Augustus not to grant him the kingdom. Within certain limits Augustus granted Archelaus' petition. Thereupon he returned, reckoned with his servants and punished his enemies who, refusing to consent to his becoming their ruler, sought to secure Augustus' refusal of it to him. Here we find a fine analogy in human nature on Christ's entrusting stewardships to His servants, His ascension, stay in heaven, obtaining the kingdom, second advent, reckoning with his faithful and measurably faithful and punishing His opponents in the time of trouble. Such analogous things have happened so often in history, particularly in Persian, Greek, Roman and Medieval history, as to make us accept the thought that they are things innate in human nature in similar conditions.
The resurrection of the Church unto spiritual life in its four elect classes, two at the beginning and two at the end of the Millennium, finds analogies in the constitution and course of nature. The Apostle Paul (1 Cor. 15: 35-41) gives us certain analogies in nature to certain features of the resurrection, especially its process, nature and the different bodies of the resurrected classes. The different classes of the resurrected may be illustrated by various grains: wheat, the Little Flock; barley, the Great Company; rye, the Ancient Worthies; and oats, the Youthful Worthies, while corn may be used as an illustration of the restitution class. The fixity of these classes, as existing in their condition in the dying processes unto the death state, is well represented in the fixity of each kind of grain bringing forth after its kind and after no other kind. Corresponding to the preservation of the life-principle and the character of the different kinds of grain is God's preserving the life-principle and character of each one in his own class. The sowing of the grain corresponds to the consecration and Spirit-begettal of the elect
classes and the sowing of sin and error in the non-elect class. The dying and death of the different kinds of grain correspond to the dying and death of these elect classes and the non-elect class. The life-principle developing out of the farinaceous substance in these different grains in their dying a root that it sends downward and a shoot that it sends upward represents how the new will takes out of the Spirit (energy, power) and Word of God new-creaturely will and spiritual capacities in the four elect classes and how the new will of the restitution class will develop out of the same Spirit and Word of God the start of a new human disposition in those new human qualities. The growth of the root and shoot represents in the four new-creaturely elect classes and in the restitution class their growth in knowledge and service; and the production of new grains in the ears represents the growth in the fruits of the new-creaturely Spirit in each individual of the four elect classes and the growth in the fruits of the renewed human spirit in each individual of the restitution classes. The gradualness of the growth processes from root and shoot to the ripe grain illustrates the gradualness of the resurrection process. The ripe grains represent the perfection of the resurrection process; for we are to remember that resurrection means the perfection of body, heart, mind and will in the resurrected one. That the resurrected body is not the one laid down in death is illustrated by the fact that the ripe grain is not the same one that was sown. The differences in nature of the resurrected ones find analogies in the different kinds of flesh and stars as well as of grains (1 Cor. 15: 39-41). These are some of the analogies that the constitution and course of nature furnish illustrative of various features of the resurrection in its spiritual parts and in its human part.
In connection with our Lord's Second Advent the Bible shows that He will manipulate conditions unto a revolution within and against Satan's empire, called, among other names, Armageddon, whereby Satan's
empire will be overthrown. Subjects have the right to revolt against a tyrannous, evil-inflicting, oppressively exacting and wicked empire; and especially is this true of the subjects of Satan's empire, which as a usurped empire has no right to exist, and is the most tyrannous, injurious, cruel and wicked of all empires. That the constitution and course of human nature require and vindicate the natural right of subjects to revolt against tyrannous, injurious, cruel and wicked governments and rulers the many revolutions of human history against such governments show, e.g., those of Rome against Nero, of Holland against Philip II of Spain, of Britain against the Stuarts, of America against George III, of France against the Louises, of South America against Spanish kings, of Turkey against the Sultan, of China against the Emperor, of Russia against the Czar and of Spain against Alfonso XIII may be cited as a few among many justified revolutions. While all revolutions are not justifiable, certainly those against tyrannous, injurious, cruel and wicked governments and rulers are, when waged for human liberty and natural right. Hence our Lord's manipulating conditions unto Armageddon is in harmony with the constitution and course of nature.
The establishment of God's Millennial Kingdom upon the ruins of Satan's empire for the blessing of the human family, finds an analogy in the constitution and course of human nature, as manifest in the governments established on the ruins of the tyrannous, injurious, cruel and wicked governments and rulers cited in the preceding paragraph; especially is this manifest in the case of the Dutch Republic, the British people and the American Republic following their pertinent revolutions. All the more justified will its establishment be when it is considered that it will be the wisest, most just, strongest and most benevolent and beneficent of kingdoms, whose unselfish ambition will be the betterment unto perfection of its subjects.
Under the subject of the Saviorhood of Jesus there
were pointed out, not only His Gospel-Age offices, but also His Millennial-Age offices. But in His Millennial-Age offices He will have as His Associates the faithful Church and as His assistants the Great Company and the Ancient and Youthful Worthies. During the Millennium the following will be saving offices of Jesus and the Church, considered as the Christ, each one aiming at the cure of a correlative evil that the curse brought on man: Ransomer, High Priest, Mediator, Father and Mother, Teacher or Prophet, Deliverer, Commander-in-chief, Law-giver, Prince of Peace, King, Executive, Physician, Lord, Judge, Trainer and Shepherd. While discussing the Saviorhood of Jesus in His Gospel-Age and Millennial-Age ministries we presented various analogies to His 21 offices and the 21 evils that they will cure. Hence it will not be necessary to point out these in connection with the Millennial ministry of the Christ, Head and Body, for they are in the particulars of their Millennial workings practically the same, except that then the Church will cooperate as a partner in these works, analogies for which partnerships, spouses, etc., etc., serve. But in the great Millennial work assistants to the Christ will be found in the other three elect classes, yea, in a subordinate sense in the two quasi-elect classes: believing Jews and faithful justified ones. Analogies of these are the main and subordinate assistants of human ransomers, priests, mediators, parents, teachers, deliverers, commanders, law-givers, peace-makers, kings, executives, physicians, lords, judges, trainers and shepherds. Analogous to the ordinary restitutionists' share in helping their fellows are ordinary citizens helping one another in matters of daily life and experience. Corresponding to the glorious fruitages of the Kingdom's effort are the good effects of beneficent human kingdoms and rulers.
Corresponding to the Kingdom rewards to be given to the obedient and punishments to be given to the disobedient are the similar things seen in state, church, family, school, business, society, army, etc. The increasing
creasing Millennial favor shown the obedient and the increasing Millennial disfavor shown the non-obedient, as set forth in placing the sheep more and more to Christ's right hand and the goats to His left hand, finds analogies in the same spheres mentioned in the preceding sentence. The final trial during the Little Season made to manifest who are the Millennial righteous and wicked finds its analogy in the trial of Adam and Eve, Fleshly Israel, the Church and Great Company and Christendom. It also finds analogies in the tests and final examinations of educational institutions, of armies, of candidates for political, ecclesiastical, financial, educational, etc., offices. The outcome of that Little Season's trial finds analogies in the outcome of the examinations implied in the spheres of human activities mentioned in the preceding sentence. The propriety of giving everlasting life to the faithful is seen in the analogous rewards given those successful in the secular tests just mentioned; and the propriety of passing the death sentence upon the unfaithful who will be traitors to God's Kingdom in the interests of a rival kingdom that Satan will attempt to set up in the Little Season, is seen in the analogous death sentence meted out to traitors in time of war going over to, aiding or abetting the enemy. The bliss of the good as their final reward finds analogies in the constitution and course of nature, evidenced by the rewards that states, families, business organizations, etc., give for meritorious service and conduct. With this we bring to an end the discussion of our fifth external proof that the plan of God given in the Bible is a Divine Revelation—its analogy to the constitution and course of nature proves that the One Being—God—is the author of both; hence the Bible is a Divine Revelation as well as nature.
Having finished our fifth external proof that the Bible is a Divine Revelation, we are now ready to take up our sixth external proof for its being such. It is this: God has symbolized the salient features of His
plan in the constellations visible from Palestine. The way God has revealed the date of the Great Pyramid's beginning gives us a broad hint on this point. It will be recalled that the Pyramid's ascending passages and its descending passage very much resemble a telescope, the former being like a telescopic cylinder, and the latter like its pointer. Astronomers found that at midnight of the autumnal equinox, 2170 B. C., the star Alpha Draconis (of the Dragon constellation) looked directly down the descending passage, and that the Pleiades in their star Alcyone looked down through the Pyramid's masonry along the whole way of the ascending passages, i.e., if the ascending passages are projected at the same angle to the Pyramid's surface, Alcyone would at that date have looked down them. In other words, if an astronomer had at that time fixed his pointer in line with Alpha Draconis, and his telescope in line with the Pleiades in their star Alcyone, Alpha Draconis would have been in the direct line of the descending passage and Alcyone in that of the ascending passages. The symbolism of this fact is that the way of human sin, error and degradation during the second world is under Satan's management, as of that of the god of the second (evil) world, and that the way of truth, righteousness and holiness in recovering God's likeness is under God's management during the Jewish and Gospel Ages, as it also implies that the Dragon constellation in its star Alpha Draconis stands for Satan and that the Pleiades in their star Alcyone stands for God. Accordingly two of the constellations are symbolic of certain salient features of God's plan. This thought of God's being represented by the Pleiades, throws light on Job 38: 31: Canst thou bind the sweet influences of Pleiades, i.e., could Job control the blessed, consoling and refreshing powers that God, whose dwelling place is in Alcyone of the Pleiades, exercises therefrom?
In the A. R. V. of Is. 27: 1 we read the following: "In that day Jehovah with his hard and great and
strong sword will punish leviathan, the swift serpent, and leviathan, the crooked [winding] serpent, and he will slay the monster that is in the sea [rebellious condition]." Here God's punishing Satan in the day of wrath and destroying him in the Little Season, are set forth. But please note that Satan is symbolized here by three constellations, Hydra (swift, i.e., fleeing, serpent), Draco (the crooked serpent) and Cetus (dragon). In Rev. 12 the Church, not as the espoused virgin, but as the personal parts of the covenant, i.e., as ministering the promises to the brethren, in other words, as Jehovah's symbolic wife (Is. 54: 1-17), is set forth as threatened with death by the dragon, the old serpent, the Devil and Satan, who, to overwhelm her, casts out of his mouth a flood, which is swallowed by the earth. Here again certain features of God's plan are set forth under allusions to three constellations, Andromeda (a persecuted woman), Cetus (the dragon monster that threatens to devour her) and Eridanus (river, that figuratively flowed down southward until is disappears below the horizon visible from Palestine). Thus six of the 48 constellations visible in the Holy Land are used to symbolize certain features of God's plan. This raises the question whether all of them so do? And it raises the question whether, therefore, there is not a deeper meaning in the fact that the sun, moon and stars are signs (Gen. 1: 14) than that they represent the symbolic heavens of the three worlds of God's plan? It also raises the question whether Ps. 19: 1, "The heavens declare [literally, tell, proclaim] the glory of God and the firmament [expanse] showeth [literally, declares; the expanse does not show, but is God's handiwork] his handiwork," does not in addition to having a literal and symbolic meaning (the Millennial Christ in revealing God's plan to the world as one of His great works will reflect credit on God's wisdom, power, justice and love) mean that by symbolizing the salient features of His plan in the constellations, the heavens thereby reflect credit upon God by
revealing His wisdom, justice, love and power? It would seem so; and it becomes certain when all of them are viewed from this viewpoint. This is all the more apparent when Ps. 19: 1 is literally translated: The heavens proclaim the glory of God [the perfect blending of God's wisdom, power, justice and love as displayed in His plan is His glory] and the expanse declares the work of His hands [Christ and the Church are God's hands, His Executive; and their work is to carry out His plan]. See Rotherham and Moffatt. The two clauses of this verse form a parallelism; hence both clauses mean the same thing. The A. V. darkens the thought of the parallelism by the mistranslation, "showeth." If the verse is translated as above the literal heavens are seen to proclaim the Divine Character, which is His glory, by their constellations, seen from Palestine, picturing His plan's salient features.
There are some, but not many references in the Bible to the constellations by name. The clearest of these is Job 26; 13: "He hath garnished [beautifully arranged] the heavens: his hand hath formed the crooked serpent [Draco]." While Draco is here expressly referred to, the parallelism shows that it is used by metonymy, i.e., part for the whole, for all the constellations, the reason being that its folds encircle the north pole and it reaches almost to the ecliptic—the seeming yearly path of the sun through the heavens. We have already referred to Is. 27: 1 as alluding to three of the constellations. In Joseph's dream of the sun, moon and the twelve stars (constellations) we have a reference to the twelve constellations of the Zodiac, the eleven sons of antitypical Jacob indicating subjection to antitypical Joseph, the twelfth one. In Amos 5: 8 a reference is made to the Pleiades and Orion, to the former as the seven stars in the A. V. and properly as the Pleiades (often called the seven stars) in the A. R. V. In the A. V. of Job 38: 31 the same two Hebrew words translated, the seven stars and Orion, in Amos 5: 8 are rendered, Pleiades and
Orion, the A. R. V. giving them the same translation in both verses. This is another reference to the constellation. In the A. R. V. of Job 38: 32 by the word Mazzaroth the twelve constellations of the Zodiac are referred to, as the marginal translation indicates.
In the next verse, A. R. V., the Great Bear and its accompanying constellations are indicated. Note the propriety of the statements, Canst thou lead forth the Mazzaroth in their season [each month each pertinent constellation of the twelve Zodiacal constellations is led forth from invisibility into sight, from the under, to the upper world, upon the horizon] or canst thou guide the Bear and his train [the whole year, i.e., always the Great Bear and its accompanying constellations, i.e., the circumpolar constellations, are guided visibly in their paths about the north pole]. Thus in Job 38: 31, 32 references are made to 19 of the 48 constellations visible from Bible lands, six of them being the circumpolar constellations. In Is. 13: 10 the word constellations is used figuratively to represent the light-shiners (clergy) as groups, denominationally considered, while the stars are there used of the light-shiners (clergy) individually considered. In Job 9: 9 (A. R. V.) we find again a reference to the Bear, Orion and the Pleiades, which are undoubtedly the three most conspicuous of all star clusters visible from the Biblical world to the naked eye. In Job 9: 9 the expression "the chambers of the south" seem to represent the twelve signs of the Zodiac, so expressed because the sun rests as in a bedroom a month in each of these 12 signs. Job 37: 9 (A. R. V.) also belongs here: "Out of the chamber of the south cometh the storm [the hot winds, the siroccos of Palestine] and the cold out of the north." The sirocco comes from that "chamber" of the twelve signs of the Zodiac then on the meridian, while the cold comes from Ursa Major and Ursa Minor, which are especially the northern constellations.
When did men first observe the constellations as such? Since Job alludes clearly to 19 of them, we may
safely conclude that in his days all 48 of those visible from the Holy Land were known and noted by name. We may also safely conclude that while the brighter stars and planets were visible before the flood (Gen. 1: 14-19) the bulk of the stars that constitute the constellations were not then visible; hence no stars at all of most of the constellations were then visible. The reason for this is that the watery canopy that surrounded the earth before, and that fell upon the earth during the flood made all but the brighter stars invisible; hence no constellations were visible to the antediluvians. Accordingly, sometime between the end of the flood, Oct., 2472 B. C., and the days of Job, who flourished about 2100 B. C., the stars were so studied and observed both individually and as groups as to have been grouped by primitive star students into our present known constellations as seen from Palestine. Doubtless men like Noah, Shem, Japheth, Ham, Melchizedek, Nimrod and others were participants in such observation and star and constellation naming; for men of such mechanical minds as the first five, four of whom built the ark and the fifth the Great Pyramid, and a statesman and hunter like Nimrod, were of such minds as would study such things, especially in the case of the first five, who after the flood must have been deeply impressed by seeing so many stars not seen before the flood, and all the groups of stars as constellations not seen at all before the flood. While Biblical references imply that the Hebrews were familiar with the stars and constellations, so familiar with them as to know in Saul's days beforehand astronomically the new moon's coming (1 Sam. 20: 5, 18); and during their dispersion, and doubtless before, as to know the Passover moon many months before it set in, so that the most dispersed of them from Jerusalem were informed from Jerusalem as to its date, yet their names for the constellations have not come down to us. On the contrary, we have gotten their names from the heathen Greeks and
Romans, with the result that many of these names have heathen religious ideas and associations. These ideas and associations we ignore, though using these heathen names, not having others, even as we have and use heathen names for days and months, while ignoring their religious ideas and associations.
In our times the constellations of the Zodiac are usually begun in the spring with the vernal equinox at the time when the sun enters the Zodiacal constellation, Pisces; but we recall that from Adam's creation, Oct., 4129 B. C., until the Exodus, April, 1615 B. C. (Ex. 12: 1, 18), the calendar year began with the new moon nearest the autumnal equinox. Hence among God's people, Fleshly Israel, there were two calendar years, the one beginning with the new moon nearest the autumnal equinox, called the civil year, and the one beginning with the new moon nearest the vernal equinox, called the ecclesiastical or sacred year. At the autumnal equinox the sun now enters the Zodiacal constellation Virgo. And the facts of the case prove that, from the standpoint of the thought of the salient features of God's plan being symbolized by the constellations, Virgo is the constellation with which such symbolizations begin. There are, of course, twelve constellations in the Zodiac, each theoretically 30° apart, thus in one year of 12 months completing the 360° circuit of the ecliptic—the annual circuit of the apparent path of the sun through the heavens, actually the path of the earth's orbit around the sun. Each of these twelve Zodiacal constellations has three accompanying constellations, thus 36 for all twelve, which combined are the 48 constellations visible above the horizon in Palestine. The 36 are called decans, an Arabic word meaning sides, whose root is found in the English word deck, the top side of a ship, as the Arabs regarded it. While the twelve constellations symbolize the main salient features of God's plan, these decans, sides, standing beside these, give side features of these twelve symbolizations, hence their name decans, sides, related or associated features.
THE CONSTELLATIONS [AS IN THE PLATE]
SEEN FROM PALESTINE
The Zodiac The Decans
Virgo ……………...... 1. Coma
Libra ……………...... 1. The Southern Cross
2. Victim of Centaur
3. The Crown
Scorpio …………..... 1. The Serpent
Sagittarius ……….... 1. Lyra
Capricornus ……….. 1. Sagitta
Aquarius …………… 1. Southern Fish
Pisces ……………… 1. The Band
Aries ……………….. 1. Cassiopia
Taurus ……………… 1. Orion
Gemini ……………... 1. Lepus
2. Canis Major
3. Canis Minor
Cancer ……………... 1. Ursa Minor
2. Ursa Major
Leo …………………. 1. Hydra
With the knowledge of God's plan giving us its salient features, we are enabled, partly by Biblical symbology, partly by the meaning of the names of some of the pertinent 48 constellations, partly by the figures representing these constellations, partly by what they do to one another and partly by their positions relative to one another, to construe what each one represents, e.g., above we saw that from these standpoints Andromeda, Cetus and Eridanus symbolize the woman, dragon, serpent, devil, Satan, river and earth, in their activities in Rev. 12. Considerations of space, as well as our purpose in discussing this subject, forbid our going into details here, which would require writing a fair-sized book. It will be enough for our purpose to indicate the generalities of our subject sufficiently to bring out the pertinent symbolizations as proofs of the sixth external proof of our subject. We begin with the constellation Virgo (virgin), which according to Biblical symbology should be called the woman or wife; for she evidently represents the Sarah Covenant in her promises, servants and pertinent arrangements, particularly the servants as its personal part (Is. 54: 1-17; Gal. 3: 16, 29; 4: 19-31), not the Virgin Mary, as some assume; for the seed of the Woman and of Abraham are the same, the covenant holding by far a greater place in the plan than Mary; for the place here shows that she is the mother of the seed that shall bruise Satan's head, and this seed is the Christ, not only the Head, but also the Body (Gen. 3: 15; Rom. 16: 20). The decans of Virgo show this: for these are Coma (Hebrew, desire, in allusion to the Christ, the Kingdom, as the desire of all nations, Hag. 2: 7; Rom. 8: 19, 21), the man child (Is. 66: 7), the one new man made of the twain (Eph. 2: 15), the perfect man (Eph. 4: 13); Centaur, which fittingly brings out, in its head, much greater and worthier than its body, the idea of Christ the Head, and in its body that of the Church, the Body of the seed (Eph. 1: 22; 4: 15; 5: 23; Col. 1: 18; 2: 19); and Boötes, the Great Shepherd, whose sheep
(Matt. 25: 33-40) as led by Him are symbolized by nearby stars. That the whole Christ is the world's shepherd is evident from the following passages: Is. 63: 11; Jer. 23: 4-6; 31: 10; Ezek. 34: 23; 37: 24. Accordingly, we see the aptness and Biblicalness of the symbolism of this Zodiacal constellation and its decans.
The second Zodiacal constellation is Libra (scale, balance) which represents God in His attribute of justice. In Scriptural as well as in human symbology, scales are used to represent justice (Rev. 6: 5, 6; Dan. 5: 27; Job 31: 6; Ps. 62: 9; Lev. 19: 36). Certainly God in His attribute of justice is one of the salient features of God's plan, especially as concentrated in the ransom and sin-offerings and their implications; man's fall, the curse and restitution, which are brought out by Libra's decans. The Southern Cross, over which Centaur goes, suggests the sacrifice of Jesus and the Church for mankind, Jesus' sacrifice satisfying justice and the Church's sacrifice canceling the embargoes thereon due to its imputation on her behalf, so as to make its merit available for satisfying justice for the Millennial world. The second decan is the sacrificed Victim of Centaur, which fittingly represents the humanity of Jesus and the Church slain by their New Creatures (Heb. 9: 14; 10: 8-10; Rom. 12: 1), enduring the cross (Heb. 12: 2; Matt. 16: 24; Rom. 6: 6), while Satan is symbolized by the Serpent, Scorpio's first decan, who is seeking to make Jesus and the Church become unfaithful, and thus snatch away the crown from them and take—it to himself, Corona Borealis, Libra's third decan, being situated between Boötes and Hercules. Anyone at all conversant with God's plan will recognize the appropriateness of Libra and its decans as symbols of the things just set forth. Scorpio (scorpion) is the third constellation of the Zodiac. It would be in place to state that there are six (number of evil) symbols of Satan in the constellations, indicative of his various evil activities and qualities. The Serpent represents him as the tempter;
Scorpio, as the author of sin and error, bruising the heel of the seed of the woman, and in turn undergoing the bruising of his own head by the Christ's powers; Hydra, as Satan fleeing from threatened destruction; Cetus (monster), as the destroyer acting through persecuting governments; Cancer (crab), as Satan in the Little Season, seeking by his claws: wicked angels and sifting men to make his last bid for power hemmed in by the power of God (Taurus), the Kingdom (Gemini) and the Christ (Leo); and Draco, as the deceiver finally crushed in his head by the Christ (the constellation Hercules). Certainly Satan, as the author of sin and error, is a salient feature of God's plan and is well symbolized by Scorpio, according to the Bible, since the scorpion is a symbol of sin and error (Rev. 9: 3, 5, 10; Deut. 8: 15; Ezek. 2: 6). The symbolism is all the more apt when we consider Scorpio's decans. The first of these is the Serpent, Satan as tempter to sin and error, and the second of these is Ophiuchus (serpent holder), who, as the strangler of the serpent represents the Christ, Head and Body, as Satan's conqueror, despite the latter's struggling with Him, and who here also by one foot crushes Scorpio's head, while Scorpio's tail is bruising the heel of his other foot. Scorpio's third decan is Hercules, who represents the Christ, Head and Body. Hercules, with one foot crushing Draco, represents the Christ crushing Satan as the deceiver; with one hand holding his enemies as conquered he represents the Christ as Conqueror and Captor of sin, error, selfishness, worldliness, death and the grave and with the other hand holding the club he represents the Christ armed with the all powerful Word and Spirit.
The fourth Zodiacal constellation is Sagittarius (archer), a centaur figure, shooting a sharp arrow at Scorpio. Fittingly, does the centaur, as before shown, represent the Christ, Head and Body, as New Creatures, the sharp arrow, the Truth, the bow, the Lord's organized people, its string, the pertinent facts and
passages, all combinedly shooting forth sharp truths in overthrowal of Satan acting through sin and error. Certainly the Christ, as the witnesses of sharp truth against Satan's sin and error, is a salient feature of God's plan (Ps. 45: 5; John 18: 36; Acts 1: 8; Rev. 19: 11-16, 19-21). The first decan of Sagittarius is Lyra, an eagle holding a lyre. Eagles represent God's Christ as sharp sighted and scented, as well as the Bible as the Truth of God's Wisdom (Matt. 24: 28; Luke 17: 37; Rev. 4: 7; 8: 13; 12: 14). A lyre, harp, represents the Bible, the harp of ten strings (Ps. 49: 4; 98: 5; 137: 2; Rev. 5: 8; 14: 2; 15: 2). Sagittarius' and Lyra's relation represents that the Christ as Warrior for truth, righteousness and holiness against sin and error uses with the eagle's wisdom the Bible as God's Word against Satan's sin and error. Its second decan is Ara (altar), which suggests that the Christ, as God's altar, offers up their sacrificial service against sin and error to God's acceptance. Sagittarius' third decan is Draco, i.e., Satan as deceiver ("the crooked serpent"), which naturally suggests as the opposite of the true witness that the latter shoots out sharp arrows of truth against Satan the liar and the father of lies: error (John 8: 44). Certainly this constellation and its decans aptly set forth the thoughts just suggested.
Capricornus (goat's horn) is the fifth constellation of the Zodiac and symbolizes God in His attribute of love expressed in its highest form, that of giving Jesus as the ransom and the Christ as the sin-offerings (John 3: 16, 17; Rom. 5: 6-8; 1 John 4: 10; 1 John 3: 1; Rom. 8: 17; 1 Pet. 3: 14-18; 4: 13, 14). In elaboration of this thought are Capricornus' decans: Sagitta (arrow) represents the love of God in the ransom and sin-offerings as the sharp truth that kills every opposing thing; Aquila (eagle) God's wisdom that makes the Christ, Head and Body, the center of the Gospel of God's love; and Delphinus (the Dolphin) the Christ experiencing God's greatest manifestation of love for them by giving them a share in the first resurrection
and the glory to follow, after completing their sacrifice. The sixth Zodiacal constellation is Aquarius (water bearer and pourer) which types Christ as the bearer and out pourer of the Holy Spirit (John 1: 33; 7: 37-39; Luke 24: 49; Acts 1: 4, 8; 2: 33), surely this is a salient feature of God's plan involving the Church now and the world in the Millennium (Joel 2: 28, 29).
With this Aquarius' decans are in harmony: The Southern Fish drinking the water of Aquarius represents the Church now and the world later receiving the Spirit from Christ; Pegasus, the speeding winged horse represents the pertinent doctrine offering its blessings to the Church and world as due to each class; and Cygnus (the Swan), in which is the Northern Cross, represents the Church holding up the message that it is the present cross-bearers for whom the Holy Spirit of the new creation is. Pisces (fishes) is the seventh Zodiacal constellation and consists of two fishes, each held by a band held by Aries, the Ram, which also by a band holds Cetus. In Bible symbols fish represent, among others, God's people (Matt. 4: 19; 13: 47-50). Among God's people are two classes, the Little Flock, represented by the fish swimming toward Aquarius, and the Great Company, represented by the fish swimming away from the course of the other fish, symbolical of the Great Company leaving the narrow way measurably. These two classes certainly are salient features of God's plan. The decans of Pisces give us elaborations of this thought: Thus the Band held by Aries (Christ) represents the power of Christ exercised in keeping both of these classes, one kept by His power as His joint-heir, the other as the ones delivered by His power from Azazel's power; Cepheus, a crowned king, represents Christ as crowned king exercising His great power for His people (Matt. 28: 18); and Andromeda represents the woman, the Covenant, whose seed will bruise the serpent's head, as was shown above.
The eighth constellation is Aries (ram) which was also anciently called the Lamb. It evidently represents
our Lord as the glorified Lamb of Revelation (Rev. 5: 6-14; 13: 8; 14: 1, 4). We have just seen His power (Band) sustaining the Little Flock and Great-Company. That same power holds Cetus, the second decan of Aries, representing how Christ limits Satan's power in persecuting governments so that he can do no more against God's people than is for their good, as they prove loyal. The first decan of Aries is Cassiopeia, a crowned queen, who at Cepheus' side, fittingly represents the glorified Church as Christ's joint-heir. Having already sufficiently explained Cetus, Aries' second decan, it will be in place to say of Perseus, its third decan, that it represents Jesus and the Church as the conqueror of their Millennial enemies: sin, error, death, hell (the grave) and Satan and His hosts. Surely the symbolism here is meaningful! The ninth Zodiacal constellation is Taurus (the Bull). This is the reëm of the Hebrew misrendered unicorn, which is a mythical, a non-existent animal. Latterly imbedded in the ices of Siberia the aurochs, an immense member of the bison family, some of whose members were eight feet tall and had horns five feet in length, has been found, and is considered to be the reëm. From the Biblical description of the reëm it evidently was this ancient aurochs. Diminutive members of it are found in the European bison. No animal could conquer the ancient aurochs (Num. 23: 22; Deut. 33: 17; Job 39: 9, 10; Ps. 22: 21).
Taurus, accordingly, represents God in His attribute of Power. We have already seen that God in His justice (Libra) and in His Love (Capricornus) is represented in two of the Zodiacal constellations. Here we find him represented in a third, in His attribute of Power. One may ask, Is He in His Wisdom represented by a Zodiacal constellation? We answer, While the wisdom and truth of the Christ, Head and Body, are represented by the decans of Capricornus: Sagitta and Aquila, no one Zodiacal constellation represents God in His attribute of Wisdom. Why is this? We reply: God in His wisdom is represented in the symbolization