The Temple

Of the “new Jerusalem,” the Revelator saith: “I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it.” The mighty Spirit-power of Ail and the Lamb will be the temple wall in and around the city. “For I,” saith Yahweh, “will be unto her (Jerusalem) a wall of fire round about, and will be the glory in the midst of her” (Zech. ii. 5).

The stone that Jacob took for a pillar, and poured oil upon the top of it, was a representative stone. He said: “This stone which I have set for a pillar shall be God’s house.” The anointing of it with oil appears a figure of the anointing of the house of God with His holy Spirit-power. Ascending higher the ladder of ages, we come to the Rock in the wilderness, and find the foundation of the house of God laid upon the rock. The spirit-power of Ail anointed the rock, and caused the water to flow out of it. In, around, and above it, the Name of Yahweh was recorded in living characters: and His law engraven in stone. When the time arrived for the kingdom to be established in the land of Israel, the word, the Name, and the glory, came to be represented in a temple of rare and costly magnificence. It was built of stone. It was in the place that Yahweh had chosen to place His name in,—the city of Jerusalem. And when it was finished and consecrated, the cloud and the glory of Yahweh filled the house. It was a house especially designed for the name of Yahweh, and “for the place of his dwelling forever.”

When the time shall arrive for the establishing of the Lord’s house in the Age to come, the mighty power of “Ail-Elohim” is first represented as “a stone cut out of the mountain without hands,” gradually becoming a great mountain, and filling the whole earth. The Stone and the Rock, of the record of the name in the past, are therefore seen to be emblematic of that Eternal Spirit power and Word manifested through the Name of Yahweh-Elohim,—both in the day of suffering, and when revealed in glory. In Jacob’s blessing upon Joseph, his speech had a prophetic signification, as he said: “His hands were made strong by the hands of the mighty Ail of Jacob,—from thence is the Shepherd, the Stone of Israel.” “He is the Rock; his work is perfect.” He is the spirit-wall and the foundation, the light and the glory of that glorious community—the “Jerusalem, which is from above.” The apostle Paul, addressing believers, “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone,” says: “In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Eph. ii.).

The apostle Peter describing the relationship of the believers to that “precious corner-stone,” saith: “To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious. Ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable, to God by Jesus Christ” (1 Pet. ii.). The symbolic stones, forming the foundations of the symbolic city, are the most precious gems: cut and polished in the highest degree, so as to be fitted to reflect the light of the glory of “Yahweh-Ail.” “The twelve gates were twelve pearls.” The gold, silver, and precious stones, and pearls of the Holy city, are, harmoniously with these symbols in nature, brought forth from the depths of the earth and sea. But the Spirit-power that brings them forth and makes them shine out in brilliancy and glory is from above; it cometh down from the Father of lights. Therefore the holy city is described as descending from God out of heaven: because Christ, who is “the Life,” “the Light,” and “the Glory,” by whose words and Spirit-power, it is caused to exist, comes down from heaven. In Him, the twelve foundation precious gems—the twelve apostles. Also, all those who have believed on Him “through their word,” the “all manner of precious stones garnishing the foundation” will be made to reflect His light and glory, as the “Urim” of His Breastplate. In Him, also, the twelve gates of pearl, having “the names of the twelve tribes of the children of Israel written thereon.” These were the names of “the Fathers,” from whom, according to the flesh, the twelve tribes were descended. “They are not all Israel, who are of Israel,” saith Paul, “but the children of the promise are counted for the seed.” “Of whom, according to the flesh, Christ came.” Christ is “the door”—the way of entrance into that life of glory. They, in Him, are assigned a place of honor likewise. In the temple of Solomon, the doors for the entering in of the oracle (or Most Holy) were of Olive-tree. The good olive-tree, is representative of the Israelitish nationality. Therefore, in Christ, we are grafted into the good olive-tree: and so find an entrance through Him into “the inheritance of the saints in light.”

“The government shall be upon his shoulder” (Isa. ix. 6). “He hath the key of David; he openeth, and no man shutteth: he shutteth, and no man openeth” (Rev. iii. 7). The Spirit, through the prophet, testifies concerning the same, saying: “The key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut: and he shall shut, and none shall open” (Isa. xxii.).

The new Jerusalem, as the mystical body, together with Christ as the head: in Him, and through Him becomes resplendent in the illumination of Spirit-light and glory. This, the Breastplate and Ephod and shoulder-pieces, with the high-priest of the Tabernacle, in miniature, as it were, foreshadowed. “The throne of glory” shadowed forth in the Ark of the Covenant, and attendant Cherubims of gold. The translucent river of life symbolized in the robe of blue: And the spiritual fruitfulness, abounding within the paradise of Deity, appears in the pendant pomegranates and little golden bells that fringe His Spirit-robe in the holy place.

In the vision that appeared to the prophet Ezekiel, the appearance of the throne is described “as the appearance of a sapphire stone.” And in the scene in the wilderness there appeared “under the God of Israel, as it were, a paved work of a sapphire stone, and, as it were, the body of heaven in His clearness.” Sapphire is described as “a precious stone of a sky-blue or fine azure color.” The rainbow over-arching the throne in Rev. iv. is described as the color of an emerald, “light green.” It is suggested in Eureka, that the emerald color of the bow in that scene “typifies the fertilizing effect of the rain that forms the bow.” It may possibly be reasonably suggested that the sapphire blue of the throne may be significant of its heavenly character. And the pure transparent stream of living water flowing out of it—the life-giving stream of spirit—would appear to reflect its azure hue, even as clear deep waters of the earth sometimes reflect the azure of the sky.

Christ, the true “high-priest of Israel,” is seen in the vision of the prophet, shadowed in the form of One upon the throne, as he describes, saying:

“And upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the color of amber, as the appearance of fire round about within it: from the appearance of his loins even upward: and from the appearance of his loins even downward. I saw, as it were, the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord” (Ezek. i.).

The “amber” referred to in this passage is described by the learned as “a very brilliant metal, composed of silver and gold, much prized in antiquity.” The golden hue of the glory here described will appear to the mental vision in beautiful contrast with the sapphire and the emerald, and with the “brightness round about, like the appearance of the bow in the cloud in the day of rain.” The “holy garments” of Aaron “made for glory and for beauty,” but faintly illustrated the glorious investment of the high-priest of the Millennial Aion. The gold, the blue, the pure white, and the variegated jasper, are all portrayed in the visions of Spirit-glory to be revealed in the future Age. And concerning those antitypical “Lilies” twining around the pillars of that “temple” or “house of God,” the Saviour’s words appear applicable, when He said: “Solomon in all his glory was not arrayed like one of these.”

Jerusalem, the literal, material “city of the great king,” will be made to shine in the splendor to be conferred upon her: according to the word of the prophet, addressing her prophetically, saying: “Arise, shine: for thy light is come, and the glory of the Lord is risen upon thee” (Isa. lx. 1). “At that time they shall call Jerusalem the throne of Yahweh: and all the nations shall be gathered unto it, to the Name of Yahweh, to Jerusalem” (Jer. iii. 17). Then will come to pass these words: “Jerusalem is as a city that is compact together: Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of Yahweh” (Ps. cxxii.). “And ye shall praise the name of Yahweh yourElohim, that hath dealt wondrously with you” (Joel ii. 26).

“From the rising of the sun unto the going down of the same,Yahweh’s name is to be praised” (Ps. cxiii.). “Praise ye the name of Yahweh” (Ps. cxxxv.). “Let them praise the name of Yahweh: for his name alone is excellent: his glory is above the earth and heaven” (Ps. cxlviii. 13).

The glory of the Spirit of Ail-Elohim, that is to deck the “new heavens” of the Millennial Aion with splendor and beauty, will also be the source of renewed fertility and adornment to the natural earth. The richest productions of nature will adorn the landscape, within the “Paradise of the Deity.” According to the word of the Lord, as it is written:

“The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious” (Is. lx.).

“The wilderness and the solitary place shall be glad for them: and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice, even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of ourGod” (Isa. xxxv.).

“Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it shall be to theLord for a name, for an everlasting sign that shall not be cut off” (Ch. lv.).

“For, the Lord shall comfort Zion; he will comfort all her waste places, and he will make her wilderness like Eden, and her desert like the garden of the Lord: joy and gladness shall be found therein, thanksgiving and the voice of melody” (Isa. li.).

Such entire renovation of the face of nature will testify to the invigorating influences of “the day of rain,” upon the land that has so long lain in barrenness and sterility, on account of the sins of the people that once inhabited it. When Messiah shall extend mercy, and forgiveness of sin, to an obedient and reconciled people, the Spirit saith, “Our land shall yield her increase.” “The wilderness shall be a fruitful field, and the fruitful field be counted for a forest.” The luxuriant increase, which the earth will then yield, is thus described:

“And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord.”

“And the floors shall be full of wheat, and the fats shall overflow with wine and oil” (Joel ii., iii.).

“Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes, him that soweth seed: and the mountains shall drop sweet wine, and all the hills shall melt.”

“And I will bring again the captivity of my people Israel, and they shall build the waste cities, and inhabit them: and they shall plant vineyards, and drink the wine thereof: they shall also make gardens, and eat the fruit of them” (Amos ix. 13, 14).

“And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate, is become like the garden of Eden: and the waste and desolate and ruined cities are become fenced and are inhabited” (Ezek. xxxvi.).

“And it shall come to pass in that day, I will hear, saith theLord: I will hear the heavens, and they shall hear the earth: and the earth shall hear the corn, the wine, and the oil: and they shall hear Jezreel” (or “the Seed ofGod”) (Hos. ii. 21, 22).

“Righteousness shall look down from heaven”: even those mediatorial heavens, wherein the throne, the King, and his Name of glory shall be established. The people also, who may be permitted to live under the dominion of Christ and the saints, will partake of that righteousness, which is to be the ruling spirit of the Age. As saith the prophet, “Thy people also shall be all righteous” (Isa. lx.).

The principles of truth and righteousness, that will be required of the people then, will be the same that have been required in the ages that are past. Foremost will ever stand, implicit Faith in the Word ofGod, and unqualified obedience to His commandments. This will characterize the people of that “Kosmos,” or order of things. Renewed moral and intellectual vigor will be imparted to the inhabitants of the earth, in consequence. Then will come to pass the word of the prophet, as it is written:

“The Lord is exalted: for he dwelleth on high: he hath filled Zion with judgment and righteousness. And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the Lord his treasure” (Isa. xxxiii.).

So intense will be the reverence for the truth ofGod, that no tolerance will be extended to any that teach “lies in the name of the Lord.” As saith the prophet:

“When any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live: for thou speakest lies in the name of the Lord: and his father and his mother that begat him shall thrust him through when he prophesieth.”

The pursuits of agriculture will be found far more desirable than those attending the occupation of teaching “lies in the name of theLord.” For, “it shall come to pass in that day, that the prophets shall be ashamed every one of his vision when he hath prophesied: neither shall they wear a rough garment to deceive: But he shall say, I am no prophet, I am an husbandman: for man taught me to keep cattle from my youth” (Zech. xiii. 3, 4).

Such will be the purifying effect of the judgments ofYahweh upon the moral and spiritual condition of the people; according to the word of the prophet, saying: “When thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. xxvi.). Certain are represented as inquiring: “Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?” The Spirit answering, saith:

“He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil: he shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the King in his beauty: they shall behold the land that is very far off” (Isa. xxxiii.).

Testimonies of corresponding import are recorded in Psalms xv.–ci.:

“Lord, who shall abide in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor.”

In the words of the text quoted above, he “shutteth his eyes from seeing evil.” He refrains from noticing or magnifying the little foibles and weaknesses of his neighbor, and from ascribing evil to him—this being especially reprehensible in the eyes of Jehovah. As it is written again: “Whoso privily slandereth his neighbor, him will I cut off—a high look and a proud heart will not I suffer. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.”

Enlightened zeal for the truth of God, and the keeping of His commandments, is the outflow of the love ofGod and of Christ Jesus our Lord. This is the first, the highest of spiritual attainments. As the word of Christ hath said:

“Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength; this is the first commandment. The second is like, namely this: Thou shalt love thy neighbor as thyself; there is none other commandment greater than these.”

In these are contained that “law of righteousness,” which is unchanging. Overtopping the boundaries of ages and dispensations, its full deep current flows on continuously, steadily, surely—onward and upward toward the great source whence it is derived.

The moral and spiritual character to which Israel will attain, as the result of absolute Faith and obedience toward the Messiah, will be permanent and enduring. Therefore they will realize the promises whichJehovah has caused to be recorded for them as a nation. When restored to their ancient heritages, longevity and permanent possession of their estates will be accorded them. According to the Word of the Lord, saying:

“They shall build houses and inhabit them: they shall plant vineyards, and eat the fruit of them. They shall not build and another inhabit: they shall not plant and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them” (Isa. lxv.).

They will enjoy the protection of that great o’ershadowing tree of the kingdom of heaven: which in its beginning is likened to a grain of mustard seed—and when fully grown, to a “great tree, and the fowls of the aerial come and lodge in the branches of it” (Luke xiii.).

The state of perennial spiritual vigor, freshness, and fruitfulness, to be enjoyed by the saints in the immortal body, is symbolically represented by the “Wood of life, on either side of the river.” The pure river of the water of life that is to flow out from the sanctuary, described in Revelation, is a spiritual stream. The literal water being representative of that pure life-giving stream of spirit that is to issue from the throne. By this stream of spirit life, “theWood, on either side of it”—the trees within the Paradise of Deity—will receive power to impart healing and enlightenment to the nations of the earth. “The leaves of the Wood were for the healing of the nations” (Rev. xxii.).

This representation prefigures much blessedness of spiritual nourishment and felicity through the saints in their ministrations to the people of the world. In this will be realized that blessedness promised to those who “delight in the law of the Lord” in the present life. Of which the Psalmist thus speaks:

“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither; and whatsoever he doeth shall prosper” (Ps. i.).

Trees of choicest beauty, fragrance, and fruitfulness, mentioned in Canticles iv., are shown to be emblematic of those living ones represented in the “Wood of life.” The “Garden” (the “Holy Land,” when restored to Eden-like glory) is addressed by the Spirit as:

“My sister bride, a spring shut up, a fountain sealed. Thy plants, an orchard of pomegranate trees, with fruits of most pleasant ones: cypress, with spikenard, and saffron, calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices. A fountain of gardens; a well of living waters, and streams from Lebanon.”

Upon the walls of Solomon’s temple were “carved figures ofCherubim and palm-trees, and open flowers.” “The palm-tree is a symbol of victory.” And in association with theCherubim and the temple, symbolize the time of complete triumphal victory wrought through Christ and the saints.

The glorified multitude of the redeemed, represented in the seventh chapter of the Apocalypse, are described as standing “before the throne and before the Lamb, clothed with white robes, and palms in their hands.” The palms being significant of the time of festive celebration and rejoicing before Yahweh-Elohim, when the saints have become victorious over every foe, under the command of the “King of kings and Lord of lords.” And the twelve tribes of Israel are restored to their own land again.

The “feast of tabernacles” is to be restored then; and Israel and the nations in unity assemble “from year to year, to worship the King, theLord of hosts, and to keep the feast of tabernacles” (Zech. xiv.). At the “feast of in-gathering,” in the seventh month, when the children of Israel had “gathered in the fruit of the land,” they were commanded to keep “the feast of tabernacles,” “seven days unto theLord.” And they took “the boughs of goodly trees, branches of palm-trees, and willows of the brook,” and “rejoiced before the Lord seven days” (Lev. xxiii.). The palm-tree was made tributary also in the scene of joyous welcome that attended the entry of Jesus into the city of Jerusalem, riding upon the colt. The multitude that went out to meet Him took branches of palm-trees, and cried, “Hosanna! blessed is the King of Israel that cometh in the name of Yahweh” (John xii.). This scene, as well as the one recorded in Leviticus, was typical of that grand and glorious celebration in the future Age, when the great King shall be established in the city and throne of his father David, “to reign over the house of Jacob forever.”

The rich, flowering beauties of nature to be revealed in the garden paradise of the Deity are the subject of allegorical discourse in the Song of Solomon. Exhibiting their glories in the time when the Bridegroom and the Bride appear (“the holy city”), the light, life, and glory of the scene. Upon the temple walls were figures of theCherubim; symbolizing “Deity manifested in the flesh,” in association with palm-trees, indicating the time of victory and rejoicing—together with the representations of open flowers. There, also, in the outer court, “the molten sea,” with its “brim wrought like the brim of a cup, with flowers of lilies”—seeming to shadow the fountain of waters to issue forth from the sanctuary, with beds of lilies and “sweet flowers” environing its borders. An interweaving of figures representative of both the natural and the spiritual appears in these emblems.

In the day of palm-bearing, the “redeemed of theLord” shall have returned; they “shall come with singing unto Zion; and everlasting joy shall be upon their head.” Addressing Israel restored, the prophet saith:

“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all thy heart, O daughter of Jerusalem. Yahweh hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, the Lord, is in the midst of thee; thou shalt not see evil any more…. Yahweh, thineElohim, in the midst of thee is mighty; he will save, he will rejoice over thee with joy,—he will rejoice over thee with singing…. At that time will I bring you, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith theLord” (Zeph. iii.).

“In that day shall this song be sung in the land of Judah. We have a strong city: salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth, may enter in. Thou wilt keep him in perfect peace whose mind is stayed on thee. Trust ye in the Lord forever; for in the Lord Jehovah is the Rock of Ages” (Isa. xxvi.).

“The righteous nation,” keeping “the truth,” is seen in the visions of the Apocalypse, and represented in chap. xv. as having “gotten the victory over the beast, and over his image, and over his mark, and over the number of his name; standing upon the sea of glass, having the harps of God. And they sing the song of Moses, the servant ofGod, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee: for thy judgments are made manifest” (Rev. xv.).

“They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea. Wherefore glorify ye the Lord in the fires, even the name ofYahweh-Elohim of Israel, in the isles of the sea” (Isa. xxiv.).

The invitation will then be extended to the nations to sing unto theLord, because they will then be in the attitude of obedience toward God. According as it is written, saying:

“Make a joyful noise unto God, all ye lands; sing forth the honor of his name; make his praise glorious…. All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name” (Ps. lxvi.).

“Let the people praise thee, O God; let all the people praise thee. O let the nations be glad, and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth” (Ps. lxvii.).

“Sing unto the Lord, bless his name: shew forth his salvation from day to day. Declare his glory among the nations, his wonders among all people…. Honor and majesty are before him; strength and beauty are in his sanctuary…. Give unto the Lord the glory due unto his name…. O worship the Lord in the beauty of holiness; fear before him all the earth” (Ps. xcvi.).

In that day of glory and joy, the Lord’s people will realize that fulness of comfort which proceedeth from the Father of mercies. He will “comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness: that they might be called trees of righteousness, the planting ofYahweh, that he might be glorified” (Isa. lxi.). “They shall not hunger nor thirst, neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.”…. “For the Lord hath comforted his people, and will have mercy upon his afflicted” (Isa. xlix.). “The Lord shall yet comfort Zion, and shall yet choose Jerusalem” (Zech. i. 17).

Many are the forms in which the comfort will be realized and enjoyed. There is the comfort arising from meditation upon the word; in receiving the ideas and thoughts of Deity. Of this, the Psalmist speaks thus: “In the multitude of my thoughts within me thy comforts delight my soul” (Ps. xciv.). The beauty, the strength, the praise, the glory pertaining to the name of Yahweh, will also form a part of that “good thing, which the Lord has promised to the house of Israel, and the house of Judah.” Through that Name of glory, light and joy will be dispensed to them. For theLord hath promised Israel, saying: “I will give you pastors according to mine heart, which shall feed you with knowledge and understanding” (Jer. iii. 15). “I will also make thy officers peace, and thine exacters righteousness” (Isa. lx.).

This—the light of truth, knowledge, wisdom, and righteousness—will then, as in the ages that are past, be the fundamental elements of glory revealed through the name of Jesus Anointed. These, in the end, bring joy and gladness of heart; though suffering, tribulation, and trial are a part of the essential, refining process. But the word is a never-failing source of comfort and peace, and joy and light. And by it we learn that “Light is sown for the righteous, and gladness for the upright in heart.” And the righteous are exhorted to “Rejoice in theLord,” and “give thanks at the remembrance of his holiness” (Ps. xcvii.).

The righteous judgments of Yahweh will bring comfort and rejoicing to His people; according to the testimony:

“Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice before theLord: for he cometh; for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth” (Ps. xcvi.).

“In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people: And for a spirit of judgment, to him that sitteth in judgment, and for strength to them that turn the battle to the gate” (Isa. xxviii. 5, 6). Addressing the house of Israel, Yahweh saith: “How shall I put thee among the children, and give thee a pleasant land; an heritage of glory, or of beauty of the hosts of nations? And I said: Thou shalt call me, My father: and shall not turn away from me” (Jer. iii. 19). Faithfulness and steadfastness in His covenant are the conditions upon which alone the glory is to be obtained.

All the glory and honor is ascribed unto the name ofYahweh, in the words of David, when all the preparations for the building of the temple were completed. As he said:

“Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven, and in the earth is thine; thine is the kingdom, OLord, and thou art exalted as head above all. Both riches and honor come of thee, and thou reignest over all: and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now, therefore, our God, we thank thee, and praise thy glorious Name” (1 Chron. xxix. 11, 12).