Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
of all twelve Zodiacal constellations and in their 36 decans; for they, as constituted and speaking their symbolic language, are an expression of Him in His attribute of Wisdom. That Taurus in some manner represents God is evident from the fact that the Pleiades are a part of Taurus. The idea of His power lies in this constellation because of the great power of the reëm, the ancient aurochs. And certainly Taurus, the largest of the Zodiacal constellations and of all the 36 decan constellations, fittingly stands for God in His Power going forth in the Christ in the Second Advent to subdue all things unto Himself. The decans of Taurus are in line with this thought: Orion, the most beautiful of all constellations, fittingly represents the Christ as the mighty warrior clothed with God's power to subdue all things unto God, and trampling Lepus, the Hare, under foot, as the Christ will do with Satan's works (1 Cor. 15: 24-28); Eridanus, the Truth as God's power unto salvation (Rom. 1: 16), despite Satan's having misused it (Rev. 12: 15, 16) is the weapon wherewith He, by the Christ, will smite the nations in His Second Advent (Rev. 19: 15, 21); and Auriga (charioteer) represents Christ as the director of God's organization, the Church, beyond the veil in the overthrowing of Satan's empire.
The tenth Zodiacal constellation is Gemini (the Twins). It represents the two phases of the Kingdom, the heavenly and earthly, which will overthrow all enemies. These enemies appear in the three decans of Gemini. The first of these is Lepus, the Hare, an unclean animal which, trampled under Orion's foot, fittingly represents Satan's works, including the dying process, with its agents and the death state, i.e., death and hell. The Head and Body as King and Warrior, assisted by the Great Company in the heavenly phase and the Ancient and Youthful Worthies, the earthly phase, will accomplish this (Is. 25: 8; 1 Cor. 15: 24-28, 54-57; Rev. 20: 11-14). The second of these is Canis Major (the greater dog) which represents the
Adamic sin. The Christ assisted by the other three elect classes will wipe this out of existence in the Millennium as King and judge (1 Cor. 15: 24-28). The third of these is Canis Minor (the smaller dog) which represents error, whereby the Adamic race has been deceived by Satan. This the Christ as King and judge, assisted by the other elect classes, will destroy (Is. 25: 7).
The chief actors of the Little Season following the Millennium are symbolized in the last two constellations, Cancer and Leo. Cancer (crab) represents Satan as the attempting usurper during the Little Season. During the Millennium he and his fallen angels will be imprisoned in the bottomless pit, i.e., he and they, spirited away from the earth, and kept so far away from it as to be unaware as to what will then be going on here, will be left imprisoned in their erroneous imaginations (Rev. 20: 1-3). At the Millennium's end they will be allowed to come back to the earth, and thus, observing the true conditions, will be loosed from their pertinent errors (Rev. 20: 3, 7). Cancer's body represents Satan himself, his right claw represents the fallen angel that he will use to deceive the deceivable, and his left claw the sifting leaders among men whom he will use to deceive their fellows (Rev. 20: 8, 9). By these he will seek to grasp for Christ's power as Ruler over man and the earth, represented by Cancer's claws reaching out toward Leo. Its first decan, Ursa Minor (small bear) represents the sifters and siftlings among men in the Little Season, the deceived goat class. Polaris, its main star, wobbling around the North Pole, represents the leaders erring from the Truth. Its second decan, Ursa Major (the larger bear), represents Satan's underling fallen angels cooperating with him in deceiving the unfaithful, while the pointers in its dipper, following the wobbling course of Polaris, represent the errors of these fallen angels working together with the sifters. Argo (ship), Cancer's third decan, represents the Truth, which the faithful sheep will have as their refuge, strength and help
during and against the storm of temptation at that time, and which will bring them to the haven of eternal life (Ex. 14: 21, 22, 29-31, typing the sheep's saving).
We now come to the last of the Zodiacal constellations, Leo (lion, king of beasts), which represents the Christ as King and Warrior, triumphant over Satan, the attempting usurper, and as such, the eternal victorious and powerful King. This is corroborated by its decans. The first of these is Hydra, the swift serpent, Satan, attempting to escape when the tide of conflict turns against him toward the end of the Little Season. But this he cannot do, because symbolic Leo runs more rapidly toward his head, ready to crush it. The second of these is Crater (bowl), which presses with its weight down upon Hydra, which greatly slows his speed, and which represents the wrath (Rev. 16: 1, A. R. V.) of the Christ pressing down upon Satan just before his head is bruised, crushed. The third decan is Corvus (raven) pecking away at Hydra and representing, as ravens symbolize sectarians, how the party spirit will break out among Satan's dupes, making them a house divided against itself and frustrating his usurpatory course (Rev. 20: 10; Ex. 14: 21-28, a type of the overthrow of Satan and all his hosts at the end of the Little Season). Thus the final salient feature of God's plan reveals the utter overthrow of sin and error and all who cherish and practice them, and the full triumph of truth and righteousness and their keepers.
We mentioned above the fact that the ecliptic is the apparent annual path of the sun amid the stars of the Zodiac; actually it is the path of the earth's orbit about the sun. The Zodiac is the zone of the twelve constellations called the Zodiacal constellations. This zone extends 9° on each side of the ecliptic, and literally is especially important to note, since like the twelve Zodiacal constellations, the sun, moon and the solar planets never go outside of this zone of 18°. Symbolically it is important to note, because within that zone the twelve main features of God's plan are symbolized
by its twelve constellations. We might say that the Arabs have kept the names of the 48 constellations decidedly nearer the ancient Hebrew names now lost than did the Greeks and Romans, from whom we have adopted them, doubtless because of the Arabs' descent from Abraham (through Ishmael). The names that they have given the stars of the 48 constellations throw strong light on the symbolic meanings of their pertinent constellations. Except in the case of Polaris and the Pointers, we have not mentioned any of these, our limited space forbidding a discussion of them. We close the discussion of the salient features of God's plan as symbolized in the 48 constellations by a brief statement of the symbolic meanings of the sun, moon and the eight planets visible from the earth as always keeping within the Zodiac. As we have learned, the sun represents the New Testament as the Gospel message and Jesus and the Church as its center, the moon, the Old Testament as the basis of the New Testament, and of Jesus and the Church (Rev. 12: 1). As seen from our earth there are eight planets: Mercury, Venus, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto. The first seven represent the seven angels of the seven churches as the seven shepherds, and seven of the eight principal men of these. And since there are eight principal men, the eighth, Pluto, represents the eighth principal man, a part also of the seventh angel (Mic.5: 5, 6). Singularly enough, Pluto was first discovered in 1930 during the ministry of the second member of the seventh shepherd, and of the second of its two principal men. These, the sun, moon and eight planets visible from the earth, as the special ones traveling through the Zodiac, symbolize the above-mentioned writings and persons who give special light on the things symbolized by the twelve Zodiacal constellations and on the things symbolized by their 36 decans.
In view of our present study we see the deeper significance of the sun, moon and stars (among which the Bible counts the planets) as "signs" and of the
opening verse of Ps. 19: The heavens proclaim the glory (the harmonious blending of wisdom, power, justice and love) of God; and the expanse declares the work of His hands. Praise be to God for this, the sixth external proof of the Bible as a Divine Revelation, which marvelously declares its source!
As our sixth external proof we gave the symbology of the 48 constellations visible from the Holy Land as an evidence of the Bible's being a Divine Revelation. And now we come to our seventh and last external proof that the Bible is such. It is this: The contour of the Holy Land and its terrain from various standpoints picture forth the salient features of the Bible plan, and by this fact prove the proposition that we have given many arguments to prove, i.e., that the Bible is a Divine Revelation. The Land and the Book are so related to each other as to make the Land corroborate many things and statements in the Bible. Such corroborations give a strong proof for the Bible's truthfulness as to matters of fact; but it is not from this point of view that we use our seventh external proof; for there are many things that are true, but do not belong to a Divine Revelation, e.g., there are many mathematical, scientific, philosophical, historical, artistic, educational, governmental, military, financial, etc., truths that are discoveries of human reason and not of a Divine Revelation. But by Divine arrangement in the way that God gave contour to the Holy Land itself and its terrain in a variety of ways there are suggested truths that were not discovered by human reason, and that are a part of the Divine Revelation; and it is from this standpoint that we here treat of the Holy Land.
The Land as a whole is used to illustrate various truths set forth in the Bible, e.g., it is Biblically used to represent the sphere of the Truth and of the Spirit of the Truth, and its conquest to represent God's people conquering the sphere of the Truth and of its Spirit for their home. The sphere of the Truth and of the Spirit of the Truth are the mind, heart and will of
God's people; for it is here where the Truth abides; and it is here also where the Spirit of the Truth operates. The Holy Land, as the Land that God promised through the mouth of. Moses to give to Israel, and that He helped them to conquer through Joshua, is typically set forth as the sphere of the Truth and of its Spirit (Ex. 3: 8; Heb. 3: 5-4: 11) of God's Gospel-Age and Millennial-Age people; for Moses and Joshua were here only types of Christ, who leads into and conquers antitypical Canaan, not for the unfaithful, but for the faithful (Heb. 3: 5-4: 11). Accordingly, we live in antitypical Canaan in two senses: (1) now in our present state of battling with its antitypical inhabitants, the antitypical Canaanites (worldliness), Hittites (cowardice), Amorites (sinfulness), Perizzites (siftingism), Hivites (sectarianism), Girgashites (selfishness) and Jebusites (erroneousness; Ex. 3: 8; Deut. 7: 1; Josh. 3: 10; 24: 11); and (2) by and by we shall live in antitypical Canaan, in perfect peace after conquering our enemies, sin, error, selfishness and worldliness, siftingism, cowardice and Sectarianism. And the Millennial people of God will live in antitypical Canaan in the same two ways. As typical Canaan was infested with the seven nations, so our natural minds, hearts and wills are infested with the seven above-mentioned evils; and as Israel was offered the privilege of inheriting Canaan on condition of driving out the seven infesting nations mentioned above, so our new minds, hearts and wills are offered the privilege of inheriting the sphere of the Truth and of its Spirit on condition of driving out the seven antitypical peoples, the seven evils mentioned above. And as Joshua led Israel in conquering these seven nations, so Jesus (the name Jesus in the Hebrew is Joshua, see Heb. 4: 8) leads God's Gospel-Age and Millennial-Age people in conquest of the seven antitypical nations, the evils mentioned above. And when Israel after conquering the land found it to be one flowing with milk and honey, so antitypical
Israel after conquering the antitypical Land finds it one overflowing with the Truth and its sweet hopes.
But this it not all of the Spiritual Truth and its Spirit that the Land symbolizes. Its two parts symbolized the two great doctrinal features of God's plan: (1) Election and (2) Free Grace. The Land of Israel was and is divided into two parts, with the Jordan River and its system of lakes and seas as the boundary between them. The Land East of the Jordan represents the doctrine of Election, i.e., that God, during the period of the ascendancy of sin selects out of the world the faith classes; and the Land West of the Jordan represents the doctrine of Free Grace, i.e., that during the Millennium God will give all passed over during the elective period, the non-elect, the unbelief classes, the opportunity to gain restitution on condition of faith and obedience. It will be recalled that Reuben, Gad and half of the tribe of Manasseh received the Land East of the Jordan as their inheritance, on the condition of their crossing Jordan and helping the rest of Israel conquer the Land West of the Jordan, which they did. Thus God offers the Elect, the Little Flock (Reuben), the Great Company (Gad) and the Worthies (the half tribe of Manasseh) a heavenly inheritance, with the understanding that they will help the non-elect to obtain restitution, the non-elect salvation. We have already shown what the pre-invasion inhabitants of Canaan type, what the invading Israelites type and what the land-conquering Israelites type. It here remains briefly to show what of Bible teachings the Land's fruits symbolize. The grapes of Num. 13: 23, 24, represent the graces of the Spirit (John 15: 1-9); the pomegranates, the fruits of Christ's redemptive works; and the figs, the sweet hope of the glory to come. Thus the Land, its inhabitants and fruits, symbolize certain salient features of God's plan.
Its mountains symbolize various features of God's Revelation in the Bible. Let us notice first the mountains of Lebanon. They consist of two mountain ranges,
the eastern range and the western range, the latter usually called the Lebanons and the former the Antilebanons, with an extensive valley between. The word Lebanon means white, in allusion to the righteousness of the Kingdom (glory of Lebanon … glory of the Lord, Is. 35: 2) symbolized by these mountains. Moses' (Deut. 3: 25-27) being debarred from the mountains of Israel and Lebanon (from which he was excluded as a type of ransom and sin-offerings deniers excluded from the Kingdom and life, Heb. 3: 16-4: 3, 6-11) gives us a hint that Lebanon represents the Kingdom. Again, the transfiguration occurring on Mt. Hermon, the southernmost of the Antilebanons, gives us another hint, that God's people while in the embryo kingdom get a view of the Kingdom in its parts and phases (Matt. 16: 27-17: 9; 2 Pet. 1: 16-18). Accordingly, we understand that the Antilebanons, the lower of the two ranges, represent the embryo kingdom; and the Lebanons proper, the glorified Kingdom. The highest (about 9,000 feet high) of the Antilebanons, Mt. Hermon, with which they abruptly end in the south, represents Jesus, the highest and the first in the embryonic kingdom who sheds the Holy Spirit upon the Church, even as in a symbol Mt. Hermon shed its dew upon the mountains of Zion (Ps. 133: 3, compared with John 1: 33); and Mt. Mukhmal (over 10,000 feet high), with which the Lebanons abruptly end in the north, represents God as the highest and final One in the Heavenly Kingdom. The valley between these two ranges represents the condition and experiences prevailing among God's people in this life through which they must pass to get from the embryonic to the glorified Kingdom. Mt. Ebal (bare, in allusion to the apparent poverty of the real Church) and Mt. Gerizim (wastes, in allusion to the prospective end of the nominal church) are also significant. The former represents the true Church as the embryonic kingdom viewed by the world as poverty-stricken, because of its lowliness, small numbers and lack of worldly greatness;
and the latter represents the nominal church as a repudiated and shortly-to-be-destroyed kingdom, so viewed by God's real people, because it came to desolation and shortly will come to waste. This contrast is brought out in the scene described in josh. 8: 30-35. Mt. Carmel (fruitful) for the Gospel Age represents the embryonic kingdom in its fruitfulness (1 Kings 18: 32-35, compared with Matt. 11: 14 [A.R.V.] and Jas. 5: 17, 18); and for the Millennial Age, the Ancient and Youthful Worthies (Is. 35: 2, excellency of Carmel … excellency of our God). Mt. Pisgah (prospect) represents the spiritual elevation of God's people from which faith's eyes view the inheritance reserved for God's faithful people (Deut. 3: 23-27).
Except the plain of Sharon there is no other extensive plain in the Holy Land, though some call the Valley of Jezreel a plain; but it is actually a valley, and is so called in the Bible (Josh. 17: 16; Judg. 6: 33; 2 Chro. 35: 22; Zech. 12: 11). In this paragraph we will treat of both Sharon and Jezreel. Sharon (plain) we gather from Is. 35: 2 (excellency … Sharon … excellency of our God) represents the quasi-elect in the Millennium, i.e., those Israelites who in the Jewish Age were not faithful enough to become Ancient Worthies, nor in the Gospel Age were faithful enough to become Jesus' footstep followers, but still retained faith in the Abrahamic promises and clung to the Mosaic Covenant, and those Jews and Gentiles who accepted Jesus as Savior, but failed to consecrate, yet remained faithful to the ransom and righteousness. These under the lead of the Ancient and Youthful Worthies will convert the whole Gentile world to the faith and righteousness of the restitution class. Their being overshadowed by the Worthies is represented by Mt. Carmel standing at the head of Sharon as its dominator. Thus this plain corroborates the Bible as a Divine Revelation. The Valley of Jezreel in its widest extent stretches from the Mediterranean to the Jordan, west and east, and on the north
from the mountains of Galilee to Mt. Carmel and the mountains of Ephraim on the south. This valley was the scene of great battles, all of which Scripturally type symbolic battles occurring in the end of the Gospel Age; hence it symbolizes warfare. In fact this valley was a thoroughfare for Egypt, Assyria and Babylon, when marching to war against one another.
Let us look at some of the battles fought in this valley, whose westerly exit to the south was at Megiddo, whose mountain sides gave it the name of Armageddon (mount of destruction), symbolical of the great conflict with which this Age ends (Rev. 16: 14, 16). The battles fought here represent the conflicts between truth and error, right and wrong, liberty and tyranny, in the end of this Age. In this valley the army of Barak met and defeated the immensely larger and better equipped host of Jabin under Sisera's command, symbolical of the Lord's Harvest warriors under that Servant as antitypical Barak meeting and defeating in a battle between truth and error the armies of Romanist and Protestant sectarianism (Judg. 4: 5). In this valley Gideon with his 300 confounded the host of 135,000 Midianites, etc. (Judg. 8: 10), representing how God's faithful Truth warriors in the end of this Age in debate defeated the advocates of the claims as to the Divine right of kings and the Divine right of democracies (Judg. 6-8). In this valley the Philistines met and defeated Saul and his Israelitish army, typical of the controversy between the Modernists and the Fundamentalists, in which the latter have suffered a disastrous defeat in the field of religious controversy from the former (1 Sam. 31; 1 Chron. 10). In this valley occurred the conflict between Jehu, on the one hand, and Jehoram of Israel and Ahaziah, on the other, resulting in the death of Jehoram and Ahaziah, the latter's death occurring at Megiddo (Armageddon, 2 Kings 9: 1-28; 2 Chron. 22: 1-9), typical of the Battle of Armageddon, in which Conservative Labor will overthrow European Reactionism and American Autocracy in a worldwide revolution, which
will overthrow Satan's empire in state, church and capital. Here, too, occurred the battle between Josiah and Pharaoh-nechoh, wherein the latter overthrew the former (2 Kings 23: 29, 30; 2 Chro. 35: 20-27), pictorial of the conflict between the orthodox evangelistic movement and Satan working through the combinationists, who utterly routed the former movement. Thus the Valley of Jezreel and its battles, symbolizing the aforesaid things, corroborate the thought that the Bible is a Divine Revelation.
The rivers of the Holy Land will next enlist our attention as symbolizing various features of God's plan, and thus as corroborative of the Bible as a Divine Revelation. Jordan (descender, judged down) is the main river of the Holy Land and symbolizes, with its three lakes, the Huleh, Galilee and the Dead Sea, the human race in its downward course under the curse, during the First and Second Dispensations, or Worlds. This water system becomes symbolic in Lake Huleh, called the Waters of Merom (Josh. 11: 5). This lake is on an average at sea level, being at its head a few feet above and at its foot a few feet below sea level. This, its average at sea level, represents the race in its perfect condition in Adam and Eve. Jordan entering it represents the race as entering at its creation the condition of perfection (Gen. 1: 26-31). Jordan leaving it represents the race by sin, the death sentence and expulsion from Eden entering the downward course of the curse. In less than the 9 miles between Lakes Huleh and Tiberias Jordan descends from 2 feet to 691 feet below sea level. By this rapid descent is pictured forth the great sinking of the race into depravity in the 1654 years between its expulsion from Eden until the Flood during the course of the First World represented by the Jordan from its exit from Lake Huleh to its entrance into Lake Tiberias, which represents the Flood, the First World's end.
Emerging from Lake Tiberias the Jordan sinks a little over 600 feet deeper below sea level on its way to, and in its loss of itself in the Dead Lake, or Sea, whose
surface is about 1300 feet below sea level, whose bottom is still 1300 feet more below sea level, and which is reputedly the saltiest sheet of water on earth, having no outlet, though having a number of inlets other than the Jordan. The intense heat of its atmosphere evaporates its waters on an average annually somewhat more than its inlets add to its water yearly, hence it has been gradually through the Ages becoming shallower, which increases its saltiness more and more. The direct line from Lake Tiberias to the Dead Sea is only 70 miles, but so crooked is the river that it flows over 200 miles to traverse these 70 miles. If any of our readers will consult the map of this part of the river as charted in Col. Lynch's book, The Dead Sea and The Jordan, he will see the most crooked river in the world delineated before his eyes. In its course from Lake Tiberias to the Dead Sea the Jordan receives a number of streams, both from the east and from the west, whereby it is broadened and deepened, and while its ordinary bed averages 100 feet wide, at its entrance into the Dead Sea it is over 200 feet wide. But the winter and spring rains make it overflow its ordinary banks and cause it to cover what is called the Zor, a sort of plateau that begins at the top of the banks of the river's ordinary course and extends to the Ghor's banks, at whose top another plateau begins, called the Ghor, ending at the foot of the mountains to the east and west. At the time of Joshua's crossing the Jordan, about April 1, the spring or harvest flood was on (Josh. 3: 15; 4: 19), which covered the Zor and reached the Ghor's banks. At the present Damieh, the ancient Adam of Josh. 3: 16, the river narrows; and there on its east bank arises abruptly a precipitous mountain to a height of 2400 feet above the river. Just before Joshua's crossing, the gravel part of this mountain's west side fell into the river and formed a dam which kept the waters back during Israel's crossing of this river described in Josh. 3; 4.
Let us look at the symbology of the part of the Jordan from its leaving Lake Tiberias to its losing itself
in the Dead Sea. This part of the river represents the race under the curse during the Second World, or Dispensation, the Dead Sea representing the destruction of the Second, the present evil, World in the great tribulation with which this Age closes and which had its beginning with World War, Phase I, and will have its end with Universal Anarchy and the second phase of Jacob's Trouble. The downward course of this part of Jordan represents the progressive depravity of the race experienced since the Flood. Its increase of depth and breadth represents the race's increase in numbers, sin, error and woe under the curse. The Dead Sea's being the saltiest sheet of water on earth represents the woes of the great tribulation as being the severest ever experienced before or after it (Dan. 12: 1; Matt. 24: 21, 22). Its saltiness continually increasing with its becoming shallower represents the ever continuing increase of the sufferings of the Time of Trouble, until it comes to a climax at the end of Anarchy and Jacob's Trouble. The great crookedness of the river between Lake Tiberias and the Dead Sea represents the very crooked course in sin, error and woe through which the race has passed during this present evil world. Its floods during the Harvests represent the increased sin, error and woes attendant on the Jewish Harvest (29-69) and the Gospel Harvest (1874-1954). The damming up of the river at the city of Adam at the time of Israel's crossing under Joshua's lead represents our Lord's imputation of His merit for Adam's sin and sentence on behalf of God's Gospel-Age people, stopping the curse from involving them any more. And Israel crossing the dry channel dryshod represents God's Gospel-Age people passing over and beyond the race under the curse, freed from the condemned race and the curse upon it. The Zor covered by the harvest flood represents the hitherto favored part of the race (Israel favored during the Jewish Age and nominal Spiritual Israel during the Gospel Age) undergoing the Harvests' wrath.
Of the many other rivers of the Holy Land, we will here speak of but five: the Litany (the classical Leontes), the Orontes, the Abana, the Pharpar and the Kishon. The first four of these rivers rise in the Lebanons and flow in the valley between them. This furnishes us the clue to their symbology. While the principal rivers in Biblical countries represent the peoples from various standpoints, e.g., Jordan, the peoples under the curse; Euphrates, the peoples subject to symbolic Babylon (Rev. 16: 12; 17: 15); and the Nile, the peoples subject to the world powers under Satan, the antitypical Pharaoh; other rivers have the meaning of Truth clear or mixed, accordingly as they represent pure Truth or a mixture of Truth and error (Ps. 46: 4; Rev. 22: 1, 2). These four rivers arising in the Lebanons represent teachings that go out from God's kingdom. The Litany (the ancient Leontes), flowing first South and then West entirely within the Holy Land, represents the unadulterated Truth that God gives His faithful people. The Abana, which leaves the Holy Land, flowing eastward and losing itself in the swamps east of Damascus, represents the Truth that started pure and then became mixed with Romanist and Greek Catholic errors, ending in very much error. The Pharpar, which likewise leaves the Holy Land, flowing eastward and losing itself in the same swamps east of Damascus, represents the truths that started purely in Protestant movements and later became mixed with sectarian errors and degenerated into much error. The Orontes, which also leaves the Holy Land flowing northward, seems to represent religious truths that flow out from God's kingdom to heathen lands, becoming there more or less contaminated with error. The other streams of the Holy Land that have Biblical mention are likewise symbolic, e.g., the Kishon, which represents the Parousia Truth. Its flood at the time of the battle between Barak and Sisera represents the great abundance of controversial Truth overflowing and symbolically drowning Jabin's host. We will give no more
on this phase of our subject, other than to say that those streams of the Holy Land not Biblically mentioned are not symbolic of any part of God's Revelation.
Let us look at some of the Biblically mentioned cities and towns, all of which are symbolic of some part of the Divine Revelation. Jerusalem is used symbolically to represent a variety of features in God's plan. Its main use is to symbolize God's Kingdom, embryonic and born, humiliated and glorified. In the night time it represents the embryonic kingdom. Its southeastern eminence represents the Little Flock and the other three eminences, the Great Company as antitypical Levites in their three groups: the south-western hill, the Kohathites; the north-eastern hill, the Merarites; and the north-western hill, the Gershonites. The valley between the eastern and western hills represents the faith-justified. Its walls represent the Truth and its arrangements as bringing salvation. Its gates represent those who introduce others into the embryonic Kingdom. At night the gates were closed, but late caravans could gain admission through small doors in the gates, called needles' eyes, if they would deposit their loads without and the camels crawl through the needles' eyes, a difficult Job, symbolical of our having to give up self and the world and take God's will as our own, a difficult thing (Matt. 19: 24), if we would enter the embryonic Kingdom. To the east of the city was the Valley of Jehoshaphat, full of graves; at night it represents the Adamic death state, the first hell during the Gospel Age; while to the west, southwest and south was the Valley of Hinnom, where the wastes, refuse, filth and offal of the city were cast and burned with fire and brimstone or devoured by maggots, in the night symbolical of Gehenna, the second death, the second hell during the Gospel Age, in which symbolic fire and brimstone and maggots, destruction, are the portion of those who now sin the sin unto death (Mark 9: 43-48; Rev. 21: 8; 22: 15). The above is the symbolization for the time of the embryo Church, during the Gospel Age.
But Jerusalem is also symbolic of the Glorified Church (Rev. 21: 9-27; Is. 60: 3-22). The two peaks of Jerusalem's south-eastern eminence, on which Solomon's temple and palace were built, represent the Millennial Little Flock as God's Temple and Priesthood and as God's Kingdom. The north-eastern eminence represents the Millennial Great Company. The southwestern eminence represents the Millennial Ancient Worthies. The north-western eminence represents the Millennial Youthful Worthies. Thus are represented the two phases of the Kingdom, the heavenly invisible phase by the two on the east, the earthly visible phase by the two on the west. The valley between symbolizes the Restitution class: the higher parts the quasi-elect, believing Jews and faithful faith-justified, and the lower parts the unbelieving Jews and Gentiles of this life. The walls represent the saving powers of the Kingdom, the truth and its arrangements; its gates, those who introduce the Restitution class into the Kingdom (Is. 60: 18). The daytime is the Millennium, when the gates will never be closed, i.e., an entrance thereto will always be free (Is. 60: 11). The valleys of Jehoshaphat and Hinnom have the same general significance as we saw above of them, but viewed in their Millennial application. Jerusalem is on an average 2600 feet above sea level, i.e., just twice as high above as the Dead Sea is below sea level. In addition to the Dead Sea representing the great tribulation with which this Age ends, it also represents the Adamic death state into which the race under the curse enters. The symbology of Jerusalem's being twice as high above as the Dead Sea's surface is below the sea level is this: The Dead Sea's surface being 1300 feet below sea level and thus representing the complete ruin of the race in the Adamic Death State, and sea level representing human perfection, Jerusalem being twice sea-level height above the Dead Sea's surface represents that Jesus and the Church as God's Kingdom are not simply one nature, i.e., spiritual or angelic nature, higher than human nature,
but are two natures higher than it, i.e., are of the Divine nature. It will be recalled (Rev. 22: 1-3; Ezek. 47: 1-12) that out of God's and Christ's Throne and out of Christ and the Church as God's Temple and Altar the stream of Millennial Truth will come and will flow into the symbolic Dead Sea, the Adamic death state, bringing forth from the grave all the Adamically dead, and restoring to human perfection all of them, except those who will not reform (Is. 65: 20), who are represented by the Dead Sea's miry and marshy places, and who will die again, the second death.
Jerusalem is often symbolically used to represent the nominal kingdom. Thus Jesus crucified without the gate (Heb. 13: 12) represents His rejection by the nominal (Jewish) church (Gal. 4: 25). His statement that no prophet would perish outside of Jerusalem (Luke 13: 33) does not apply to literal, but to nominal Jerusalem (Jewish and Christian), since many of them did die apart from literal Jerusalem; for apart from the nominal Jewish and Christian churches none of God's special mouthpieces ("prophets") have perished. It is this nominal Jerusalem that is so often denounced for evil in the Bible types and prophecies. Jerusalem as the capital of the Southern two-tribed kingdom has still two further symbolic meanings: that of the religious workings of the more favored movements of God's Gospel-Age people from 1521 to 1914, and that of the varying freedom movements of America from 1776 until Anarchy, 1954. From these two symbolic standpoints Samaria symbolizes the religious and civil workings of the less favored movements of God's Gospel-Age people from 1521 to 1783 and the main secular events from 607 B.C. until Anarchy, 1954, in their relation to God's people. The city of Jezreel, the abode of the Israelitish kings, Ahab, Ahaziah and Jehoram, and the heathen queen of Ahab and mother of Ahaziah and Jehoram, represents the union of state and church. Ramoth-gilead represents power preeminence in the world, and Jehoram of Israel's and Ahaziah of Judah's upholding
it against Hazael of Syria's first attempt to take it from them symbolizes the Democracies of Europe and America holding power preeminence against the attacks of the totalitarian powers. Bethany, the home of Lazarus, Mary and Martha, represents God's elect people of the Jewish and Gospel Ages, Lazarus representing Fleshly Israel, Mary the Little Flock and Martha the Great Company. Bethlehem (house of bread), the birth-place of David and Jesus, represents the Bible, the birth-place of the Church and Jesus as New Creatures, while Shechem (shoulder) and Zoar (little) represent the Society as a religious government.
A word on the symbolic relations of the nations surrounding the Holy Land, as typical of evil religious movements that have surrounded God's Gospel-Age people: Moab represents autocracy, especially papal autocracy; Ammon, Protestant and Romanist clericalism; Syria, religious and secular radicalism; the country of Babylon, Christendom as Satan's sphere of operating false religions; the city of Babylon, primarily the Roman Catholic Church (Rev. 17: 3-7, 18), and secondarily the entire nominal church (Rev. 18); Assyria, worldly politics in church and state, especially in Romanism; Phoenicia, worldliness; Philistia, sectarianism; Arabia, treason; and Egypt, the present evil world as Satan's empire. Lack of space makes us pass by the Holy Land's fauna and flora, all of which are symbolic.
Thus we have briefly set forth seven features of the Holy Land as symbolizing various features of God's plan and things related thereto: The Land itself; its mountains, plains, valleys, rivers, cities and neighboring countries. In forming these God so contoured them as to symbolize features of His plan and things thereto related; and this is the seventh external proof that we offer for the Bible's being a Divine Revelation; and with this we close our long discussion of the Bible: Its Nature—A Divine Revelation.