A KINDLY COMMENT ON THIS CHAPTER
WHEN IN MANUSCRIPT, FROM THE PEN
OF THE ESTEEMED
PROF. C. PIAZZI SMYTH, F.R.S.E., F.R.A.S.
EX-ASTRONOMER ROYAL FOR SCOTLAND
Brother William M. Wright, on learning that this chapter on the Great Pyramid was written, requested that he might have the reading of it before it would be put into type, as he had already considerable knowledge of the Pyramid. This we gladly granted, assuring him of our desire for all the criticism possible. After reading the MS., Bro. Wright concluded that, as we desired criticism, the higher the standing of the critic the better. Accordingly he made a typewriter copy of the MS., and by permission mailed it to Prof. C. Piazzi Smyth, who is generally accorded a greater knowledge of the Great Pyramid's construction and measurements than any other man in the world, requesting that he examine the MS. carefully and note upon it any criticism he might have to offer in the interest of the truth. The Professor's answer to that letter, together with the MS. copy sent him, which bore his marks of criticism, when received were sent to the author. We thank Bro. Wright and Prof. Smyth for their kindness, and have followed the corrections indicated; which, however, only three in all, we were pleased to note were not of special importance. Only one of the criticisms was upon measurements, and it showed a variance of only one inch, which we gladly corrected.
Thinking it might be interesting to our readers we give below
Prof. C. Piazzi Smyth's Letter
Clova, Ripon, England, Dec. 21, 1890
Wm. M. Wright, Esq.,
Dear Sir: I have been rather longer than I could have wished in looking over the MS. of your friend, C. T. Russell of Allegheny, Pa., but I have now completed a pretty careful examination, word by word. And that was the least I could do, when you so kindly took the pains to send it with such care between boards by registered parcel, with every page flat, and indited by the typewriter in place of the hand.
At first I could only find slips of the said typewriter, but as I progressed through the pages, the powers, the specialties and the originalities of the Author came out magnificently; and there were not a few passages I should have been glad to take a copy of for quotation, with name, in the next possible edition of my own Pyramid book. But of course I did nothing of that sort, and shall wait with perfect patience and in most thankful mood of mind for when the author of Scripture Studies shall choose his own time for publishing. So I merely remark here that he is both good and new in much that he says on the chronology of various parts of the Pyramid, especially the First Ascending Passage and its granite plug; on the Grand Gallery, as illustrating the Lord's life; on the parallelisms between the King's Chamber and its granite, against the Tabernacle and its gold; and generally on the confirmations or close agreements between Scripture and the Great Pyramid, well commented on.
In the meanwhile, it seems that I am indebted to you for your kind gift of long ago of the first two volumes of Scripture Studies. I did not at the time get further than the first half of the first volume, finding the matter, as I thought, not quite so new as I had expected. But after having profited, as I hope, so much by a thorough reading of this advanced pyramid chapter of the third volume, I must take up the first two volumes again, de novo.
The parcel will go back between its boards, registered. I remain, with many thanks,
Yours respectfully,
C. Piazzi Smyth
THE TESTIMONY OF GOD'S STONE WITNESS
AND PROPHET, THE GREAT PYRAMID IN EGYPT
General Description of the Great Pyramid—Why of Special Interest to Christians—The Great Pyramid a Storehouse of Truth—Scientific, Historic and Prophetic—Bible Allusions to It—Why, When and by Whom Built—Importance of Its Location—Its Scientific Lessons—Its Testimony Concerning the Plan of Redemption—The Plan of the Ages—The Death and the Resurrection of Christ Indicated—The Downward Course of the World, Ending in a Great Time of Trouble—The Nature of the Trouble—The Great Reformation Movement Marked—Length of the Jewish Age Indicated—The "High Calling" of the Gospel Church Shown—The Course of the Church's Consecration—The End of the High Calling Marked—Date of the Second Advent of Christ—How Restitution Blessings for the World are Indicated—The Course of the World During the Millennial Age—Its End—Contrast of the Two Conditions, Human and Spiritual, as Indicated in the Pyramid—The Pyramid Refutes Atheism, Infidelity and all Evolution Theories, and Verifies both the Plan of the Bible and Its Appointed Times and Seasons.
"In that day shall there be an altar to the Lord in the midst of the land of Egypt and a pillar at the border thereof to the Lord. And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt." Isa. 19:19,20
THE ancients recounted seven wonders of the world, and at the very head of the list named the Great Pyramid of Gizeh. It is situated in Egypt, not far from the present city of Cairo. No other building in the world equals it in size. One of the leading granite men of this country, who made a personal inspection of the Great Pyramid, says: "There are blocks of stone in the Pyramid which weigh three or four times as much as one of the obelisks. I saw a stone whose [C314] estimated weight was 880 tons. There are stones in it thirty feet in length which fit so closely together that you may run a penknife over the surface without discovering the breaks between them. They are not laid with mortar, either. There is now no machinery so perfect that it will make two surfaces thirty feet in length which will meet together as these wonderful stones in the Great Pyramid meet." It covers an area of about thirteen acres. It is 486 feet high and 764 feet broad at its base. It is estimated that the Great Pyramid weighs six million tons, and that to remove it would require six thousand steam engines, each drawing one thousand tons. In fact, the wealth of Egypt is not sufficient to pay laborers to demolish it. From these facts it is evident that, whoever was its great designer, he intended that it should be an enduring monument.
Viewed from whatever standpoint we please, the Great Pyramid is certainly the most remarkable building in the world; but in the light of an investigation which has been in progress for the past thirty-two years, it acquires new interest to every Christian advanced in the study of God's Word; for it seems in a remarkable manner to teach, in harmony with all the prophets, an outline of the plan of God, past, present and future.
It should be remembered that, aside from the Great Pyramid here referred to, there are others, some of stone and some of brick; but all of them are mere attempts to copy it, and are in every way inferior—in size, accuracy and internal arrangement. And it has also been demonstrated that, unlike the Great Pyramid, they contain no symbolic features, but were evidently designed and used as sepulchers for the royal families of Egypt.
The Great Pyramid, however, proves to be a storehouse of important truth—scientific, historic and prophetic—and its testimony is found to be in perfect accord with the Bible, [C315] expressing the prominent features of its truths in beautiful and fitting symbols. It is by no means an addition to the written revelation: that revelation is complete and perfect, and needs no addition. But it is a strong corroborative witness to God's plan; and few students can carefully examine it, marking the harmony of its testimony with that of the written Word, without feeling impressed that its construction was planned and directed by the same divine wisdom, and that it is the pillar of witness referred to by the prophet in the above quotation.
If it was built under God's direction, to be one of his witnesses to men, we might reasonably expect some allusion to it in the written Word of God. And yet, since it was evidently a part of God's purpose to keep secret, until the Time of the End, features of the plan of which it gives testimony, we should expect that any reference to it in the Scriptures would be, as it is, somewhat under cover—to be recognized only when due to be understood.
Isaiah, as above quoted, testifies of an altar and pillar in the land of Egypt, which "shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt." And the context shows that it shall be a witness in the day when the great Savior and Deliverer shall come to break the chains of oppression and to set at liberty Sin's captives—of which things our Lord preached at his first advent. (Luke 4:18) The scope of this prophecy is but dimly seen, however, until Egypt is recognized as a symbol or type of the world of mankind, full of vain philosophies, which only darken their understandings, but ignorant of the true light. As Israel typified the world which shall be delivered from the bondage of Sin by the great antitype of Moses, and whose sin-offering has been given by the antitype of Aaron, so Egypt represents the empire of Sin, the dominion of death (Heb. 2:14), which for so long has held in chains of slavery many who will be glad to [C316] go forth to serve the Lord under the leadership of one like unto but greater than Moses. Acts 3:22,23
In many passages of Scripture the symbolic character of Egypt is indicated; for instance, Hosea 11:1 and Matt. 2:13-15. Here, aside from the fact that our Lord as a babe was for a time actually in the land of Egypt, and Israel also for a time actually in Egypt, there is evidently a typical significance as well. The Son of God was in the world for a time for the sake of those he came to redeem and deliver; but he was called out of it—Egypt—to the higher, divine nature. Likewise those who are called to be his brethren and joint-heirs, the "members of his body," the true Israel of God, are called out of Egypt; and the Master testifies, "They are not of this world, even as I am not of this world."
Isaiah (31:1,3), referring to the great trouble now impending, says, "Woe unto them that go down to Egypt [to the world] for help [for worldly ideas and plans, and for counsel as to how they should act in the crisis of this great day]; and stay on horses [who endeavor still to ride the old, false doctrinal hobbies], and trust in chariots [worldly organizations] because they are many; and in horsemen [the great leaders in false doctrines] because they are very strong; but who look not unto the Holy One of Israel, neither seek the Lord [for the safety and victory in this day of trouble will not be with the multitude]!...Now the Egyptians are men, and not God, and their horses flesh, and not spirit. When the Lord shall stretch out his hand [his power—the power of the truth and other agencies—as he will do shortly], both he that helpeth shall fall, and he that is helped [by the powers of Egypt—the world's ideas] shall fall down, and they all shall fail together."
It will be after all human plans and schemes have failed them, and when men shall have learned their own sinfulness and helplessness, that they will begin to cry unto the [C317] Lord for help. Then Jehovah will show himself a great Savior; and he has already prepared the Great Pyramid as a part of his instrumentality for convincing the world of his wisdom, foreknowledge and grace. "It shall be for a sign and for a witness unto the Lord of hosts [a witness to his foreknowledge and to his gracious plan of salvation, as we shall presently see] in the land of Egypt: for they [the Egyptians—the poor world, during the great time of trouble coming] shall cry unto the Lord because of the oppressors, and he shall send them a Savior, and a great one; and he shall deliver them. And the Lord shall be known to Egypt [the world], and the Egyptians shall know the Lord in that day [in the Millennial day—at the close of the time of trouble], and shall do service with sacrifice and oblation: yea, they shall make vows unto the Lord and perform them. But the Lord shall smite Egypt [the world—in the great time of trouble just at hand]. He shall smite and heal it. And they shall return unto the Lord, and he shall be entreated of them, and shall heal them." Isa. 19:19-22
While the additional, corroborative evidence given by the Great Pyramid to the written Word of God will be a fresh cause of rejoicing to the saints, it is manifest that its witnessing is chiefly intended for the world of mankind during the Millennial age. The testimony of this peculiar and remarkable witness will give to mankind fresh ground for faith and love and zeal, when in due time their hearts are prepared for the truth. It is remarkable, too, that (like the Plan of the Ages in the written Word) this stone "Witness" kept silence until now, when its testimony shall shortly be delivered to (Egypt) the world. But the saints, the friends of God from whom he will hide nothing, are privileged to hear the testimony of this witness now, before the worldly mind is ready to appreciate its testimonies. Only when ready to obey the Lord can any appreciate his witnesses.
Jeremiah (32:20), when speaking of God's mighty works, declares that he hath "set signs and wonders in the land of Egypt, even unto this day." God showed signs and wonders in Egypt when he brought Israel out in triumph; but he also "set signs and wonders" there, which remain "even unto this [our] day." The Great Pyramid, we believe, is the principal one of these very signs and wonders; and it now begins to speak to scientists in their own language, and through them to all men.
The Lord's questions and statements to Job (38:3-7), concerning the earth, find a remarkable illustration in the Great Pyramid, which is believed, in itself and by its measurements, to represent the earth and God's plan with reference to it. The illustration used is that of a building, and we believe that it fits only to a structure of pyramid shape. The language, while it applies primarily to the earth, is framed to fit the illustration given in the Great Pyramid. First, the preparation of the foundation, the rock on which the Great Pyramid is built, is noted. Second, the arrangement of its measures, a feature very prominently shown in the Great Pyramid, which abounds in significant measurements. "Who hath stretched the line upon it?" The perfection of the shape of the Great Pyramid, and its exactness in every respect, prove that its construction was guided by some master architect. "Whereupon are the sockets thereof made to sink?" The Great Pyramid has four corner socket-stones sunk into the solid rock. "Or who laid the corner-stone thereof?" A pyramid has five corner-stones, but the reference here is to one particular corner-stone—the top stone. The four sunk as socket-stones into the rock have already been referred to, and the remaining one is the top corner-stone. This is the most remarkable stone in the structure—itself a perfect pyramid, the lines in the entire structure conform to it. The question, therefore, with reference to it is significant, [C319] and calls attention to its peculiar fitness, and the wisdom and skill which prepared and placed it as the top stone.
This ancient structure being thus repeatedly referred to in the Scriptures, we cannot doubt that, if questioned, this "Witness" of the Lord in the land of Egypt will bear such testimony as will honor Jehovah, and fully correspond with his written Word. We thus introduce this "Witness" because the inspiration of its testimony will doubtless be as much disputed as that of the Scriptures, by the prince of darkness, the god of this world, and those whom he blinds to the truth.
Why, When and by Whom
was the Great Pyramid Built?
This question has been much discussed of late years, from both scientific and Scriptural standpoints. For thousands of years no satisfactory answer to the question was discovered. The old theory that it was built as a vault or tomb for an Egyptian king is unworthy of credence; for, as we shall see, it required more than the wisdom of the present day, to say nothing of that of Egypt four thousand years ago, to design such a structure. Besides, it contains nothing in the way of casket, mummy or inscription. It was not until we had come into the time called in Daniel's prophecy "the Time of the End," when knowledge should be increased, and the wise should understand God's plan (Dan. 12:4,9,10), that the secrets of the Great Pyramid began to be understood, and our questions began to have a reasonable answer.
The first work of importance on the subject, proving that the Great Pyramid possessed scientific features, was by Mr. John Taylor, of England, A.D. 1859, since which time the attention of many able minds has been given to the further study of the testimony of this wonderful "Witness"; especially [C320] since Prof. Piazzi Smyth, Astronomer-Royal for Scotland, visited it, for several months made its peculiarities a study and gave to the world the remarkable facts of its construction and measurements, and his conclusions therefrom. To his scholarly and scientific work, "Our Inheritance in the Great Pyramid," we are mainly indebted for the data made use of in this chapter. Our illustrations are copies of a few of the twenty-five plates with which the latest edition of that work is embellished.
A few years after Prof. Smyth's return, came the suggestion that the Great Pyramid is Jehovah's "Witness," and that it is as important a witness to divine truth as to natural science. This was a new thought to Prof. Smyth, as well as to others. The suggestion came from a young Scotsman, Robert Menzies, who, when studying the scientific teachings of the Great Pyramid, discovered that prophetic and chronological teachings coexist in it.
Soon it became apparent that the object of its construction was to provide in it a record of the divine plan of salvation, no less than the record of divine wisdom relating to astronomical, chronological, geometrical, and other important truths. However, not having discerned the scope and completeness of the plan of salvation revealed in the Scriptures, these gentlemen have thus far failed to note the most wonderful and beautiful features of the Great Pyramid's testimony in this direction, which we now find to be a most full and complete corroboration of the plan of the ages and the times and seasons therewith associated, as taught in the Scriptures and presented in this and the preceding volumes of the Scripture Studies series. And, further, we see that this storehouse of knowledge, like the major part of the Bible store, was kept purposely sealed until its testimony should be needed and appreciated. Does this imply that its great Architect knew that a time would come when its testimony [C321] would be necessary? In other words, that a time would come when God's written Word would be lightly esteemed, and even his very existence questioned? when human philosophy, under the name of science, would be lauded and every proposition subjected to its tests? Has God decided to prove himself and his wisdom by those very tests? So it would appear. This structure will yet confound the wisdom of the wise as a "Witness" for the Lord of hosts—"IN THAT DAY"—which is already begun.
Prof. Smyth has concluded that the Great Pyramid was built in the year 2170 B.C., reaching this conclusion, first, from astronomical observations. Perceiving that the upward passage angles correspond to a telescope, and that the "Entrance Passage" corresponds to an astronomer's "pointer," he set about to investigate to what particular star it could have pointed at any time in the past. Calculations showed that a Draconis, the dragon-star, had occupied a position in the heavens which looked directly down the entrance, at midnight of the autumnal equinox, B.C. 2170. Then, considering himself as an astronomer at that date, with his pointer fixed upon a Draconis, and considering the ascending passages as though they were a telescope, which they much resemble, he calculated what constellation or what notable star would have been before his telescope thus fixed at the particular date indicated by his pointer, and found that it must have been the Pleiades. So wonderful a coincidence convinced him that the date of the Great Pyramid's building was thus indicated; for a Draconis is no less a symbol of sin and Satan than Pleiades is a symbol of God and the center of the universe. The Great Pyramid thus indicates that its Architect knew of the prevalence of evil and of its domination over the downward course of mankind, and indicates also what lies beyond all human sight—that the only hope for the race is in Jehovah.
This conclusion of Prof. Smyth's as to the date of the Great Pyramid's building, was most abundantly corroborated, later, by certain measurements by which the Great Pyramid indicates its own date of construction. A realization of the fact that the Great Pyramid exhibits a wisdom of design which the Egyptians could not have possessed—a divine wisdom which must have been worked out under the supervision of some inspired servant of God—has led to the conjecture that Melchizedek was its builder. He was "king of Salem [that is, king of peace] and priest of the Most High God," and as a person and type occupied so high a position as to be a blesser of Abraham, who also paid him tithes. Of this we can know little, except that Melchizedek was a great and peaceful king, and that he lived about that time, and not far distant from the site of the Great Pyramid.
It is conjectured that Melchizedek, though not himself an Egyptian, used Egyptian labor for the construction of the Great Pyramid. And to some extent the traditions of Egypt support such a theory. They reveal the fact that Egypt had a peculiar invasion about this date by a people whom tradition merely denominates Hyksos (i.e., Shepherd Kings or Peaceful Kings). These invaders seem not to have attempted to disturb the general government of Egypt, and, after staying a time for some purpose not recognized by the tradition, they left Egypt as peacefully as they had come. These Hyksos or Peaceful Kings are supposed to include Melchizedek, and are assumed to have been the builders of the Great Pyramid—God's altar and "Witness" in the land of Egypt.
Manetho, an Egyptian priest and scribe, is quoted by Josephus and others as saying: "We had formerly a king whose name was Timaus. In his time it came to pass, I know not how, that the deity was displeased with us; and there came up from the East, in a strange manner, men of ignoble race [not warriors], Hyksos, who had the confidence to invade our country and easily subdue it by their power without a battle. And when they had our rulers in their hands, they demolished the temples of the gods."
The Great Pyramid is situated on an elevated rocky plain, overlooking the river Nile, not far from the city of Cairo, in Egypt. A remarkable thing in connection with its situation is, that the delta of the Nile forms a seacoast which in shape is a true quarter circle, with the Great Pyramid marking the inner angle.
This relationship of the Great Pyramid to the coast was discovered by Mr. Henry Mitchell, Chief Hydrographer of the United States Coast Survey, who visited Egypt in 1868 to report the progress of the Suez Canal. His observation of the regularity of the curvature along the whole of Egypt's northern coast led him to conclude that some central point of physical origination was indicated. On searching for this grand center, he found it marked by the Great Pyramid, which led him to exclaim: "That monument stands in a more important physical situation than any other building erected by man."
A line drawn from the entrance passage due north would pass through the northernmost point of Egypt's coast; and lines drawn in continuation of the northeast and northwest diagonals of the structure would enclose the delta's either side, thus embracing the fan-shaped country of Lower Egypt. (See illustration, page 323.) Built upon the northernmost edge of the Gizeh cliff, and looking out over this sector, or open fan-shaped land of Lower Egypt, it may be truly said to be at the very border thereof, as well as in its nominal center, as described by the prophet Isaiah. "In that day shall there be an altar to the Lord in the midst of the land [C326] of Egypt, and a pillar [pyramid] at the border thereof, to the Lord. And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt." Another fact worthy of notice is that the Great Pyramid is located in the geographical center of the land surface of the world—including North and South America, unknown for centuries after the location and construction of the Great Pyramid.
The Great Pyramid speaks to us, not by hieroglyphics, nor by sketches, but only by its location, its construction and its measurements. The only original marks or figures found were in the "Construction Chambers" over the "King's Chamber"; there are none whatever in the passages and rooms of the Pyramid proper. The scientific lessons of the Great Pyramid we omit for economy of space, because not one in a hundred ordinary readers would understand the scientific terms, so as to appreciate the demonstrations, and especially because they would be no part of the gospel which it is our mission to present. Suffice it, therefore, that we merely suggest the manner in which it teaches the scientist. For instance: The measure of the base of the four sides, at the level of the "sockets," added, is found to be as many pyramid cubits as there are days in four years, to the fraction—including the leap year fraction. The measures diagonally across the base from northeast to southwest, and from northwest to southeast, added, give as many inches as there are years in the precessional cycle. This cycle astronomers had already concluded to be 25,827 years, and the Great Pyramid corroborates their conclusion. The distance to the sun it is claimed is indicated, by the height and angle of the Great Pyramid, to be 91,840,270 miles, which almost exactly corresponds with the latest figures reached by astronomers. Astronomers until recently had calculated this distance to be from ninety to ninety-six millions of miles, [C327] their latest calculation and conclusion being ninety-two millions. The Great Pyramid has also its own way of indicating the most correct standard of all weights and measures, based upon the size and weight of the earth, which it is also claimed to indicate.
Commenting upon the scientific testimony and the location of this majestic "Witness," Rev. Joseph Seiss, D.D. suggests:
"There is a yet grander thought embodied in this wonderful structure. Of its five points there is one of special pre-eminence, in which all its sides and exterior lines terminate. It is the summit corner, which lifts its solemn index finger to the sun at midday, and by its distance from the base tells the mean distance to that sun from the earth. And if we go back to the date which the Pyramid gives itself and look for what that finger pointed to at midnight, we find a far sublimer indication. Science has at last discovered that the sun is not a dead center, with planets wheeling about it, and itself stationary. It is now ascertained that the sun also is in motion, carrying with it its splendid retinue of comets, planets, its satellites and theirs, around some other and vastly mightier center. Astronomers are not yet fully agreed as to what or where that center is. Some, however, believe that they have found the direction of it to be the Pleiades, and particularly Alcyone, the central one of the renowned Pleiadic stars. To the distinguished German astronomer, Prof. J. H. Maedler, belongs the honor of having made this discovery. Alcyone, then, as far as science has been able to perceive, would seem to be 'the midnight throne' in which the whole system of gravitation has its central seat, and from which the Almighty governs his universe. And here is the wonderful corresponding fact, that at the date of the Great Pyramid's building, at midnight of the autumnal equinox, and hence the true beginning of the year* as still preserved in the traditions of many nations, the Pleiades [C328] were distributed over the meridian of this Pyramid, with Alcyone (A Tauri) precisely on the line. Here, then, is a pointing of the highest and sublimest character that mere human science has ever been able so much as to hint, and which would seem to breathe an unsuspected and mighty meaning into that speech of God to Job, when he demanded, 'Canst thou bind the sweet influences of Pleiades?'"
*The beginning of the Jewish year, introduced by the Day of Atonement, as shown in Scripture Studies, Vol. II.
Its Testimony Relating to the Plan of Redemption
While every feature of the Great Pyramid's teaching is important and of interest, our greatest interest centers in its silent but eloquent symbolism of the plan of God—the Plan of the Ages. It would be impossible, however, to understand God's plan as illustrated by it, had we not first discovered that plan in the Bible. But having seen it portrayed there, it is strengthening to faith to see it again so beautifully outlined here; and to notice, further, that both the truths of Nature and the truths of Revelation are owned and testified to by the same great Author in this wonderful stone "Witness."
In this aspect of its teaching, the Great Pyramid, viewed from without, has a beautiful significance, representing the plan of God completed, as it shall be at the end of the Millennial age. The crowning feature will be Christ, the acknowledged Head over all; and each other stone will be fitly framed into the glorious building, complete and perfect. All this chiseling, polishing and fitting process will then be completed, and all will be bound and cemented together, to each other and to the Head, with love. If the Great Pyramid, as a whole, represents the plan of God complete, its top corner-stone should represent Christ, whom God hath highly exalted to be Head over all. And that it does represent Christ is indicated, not only by its exact fitness as a symbol of Christ,* but also by numerous references [C329] to the symbol by prophets and apostles and by our Lord Jesus himself.
*See Vol. I, Chap. v; also the Chart of the Ages, Vol. I, x,y,z,W.
Isaiah (28:16) refers to Christ as the "precious corner-stone." Zechariah (4:7) refers to its placement at the top of the completed edifice, with great rejoicing, saying, "He shall bring forth the head-stone thereof with shoutings, crying, 'Grace, grace unto it.'" Doubtless when the head-stone of the Great Pyramid was laid there was great rejoicing among the builders and all interested in it, to see this crowning feature of the finished work. Job also (38:6,7) speaks of the rejoicing when the chief corner-stone was laid, and he specifies the head, or crowning corner-stone, by mentioning the other four corner-stones first, saying, "Whereupon are the socket-stones made to sink? or who laid the corner-stone thereof, when the morning stars sang together and all the sons of God shouted for joy?" (See margin.) The Prophet David, too, refers to our Lord, and uses a figure of speech exactly corresponding to that of this stone "Witness" of Egypt. He says, prophetically, from the standpoint of the future, "The stone which the builders rejected is become the head-corner-stone. This is Jehovah's doing. It is marvelous in our eyes. This is the day [the Millennial day of Christ's glory as the Head and Ruler of the world] which Jehovah hath made; we will rejoice and be glad in it." (Psa. 118:22-24) Fleshly Israel failed to accept Christ as their head-stone, and hence were rejected from being the special house of God—Spiritual Israel instead being built up into Christ the Head. And we remember that our Lord applied this very prophecy to himself, and showed that he was the rejected stone, and that Israel, through their builders, the priests and Pharisees, were the rejecters. Matt. 21:42,44; Acts 4:11
How perfectly the head-stone of the Great Pyramid illustrates all this! The head-stone, being first finished, would serve the workmen as a pattern or model for the whole [C330] structure, whose angles and proportions must all be conformed to it. But we can readily imagine that, before this top-stone was recognized as a pattern for the whole structure, it would be rejected, set at naught, by the builders, some of whom could think of no place suitable for it; its five sides, five corners and sixteen different angles making it unsuitable to the structure until the very top-stone was needed, and then no other stone would do. During all the years in which the building work progressed, this Chief Corner-stone would be a "stone of stumbling" and a "rock of offense" to those not acquainted with its use and place; just as Christ is, and will continue to be, to many, until they have seen him exalted as the Head-Corner-Stone of God's plan.
The pyramid figure represents perfection and completeness, and speaks to us in symbol of the plan of God, showing that "in the dispensation of the fulness of times, he will gather together [into one harmonious family, though on different planes of being], under one Head, all things in heaven and on earth, under Christ"—all not being conformable being cut off. Eph. 1:10; 2:20-22—Diaglott
How the Internal Construction of the
Great Pyramid Outlines the Plan of Redemption
But while the outward testimony of this great structure is thus complete, and in accord with God's written revelation, its inner construction is even more wonderful. While its outward form illustrates the completed results of God's Plan of Redemption,* the inner construction marks and illustrates every prominent feature of that plan as it has developed from age to age, down to its glorious and complete consummation. Here the stones upon the various levels or planes represent the perfection of all who, under Christ [C331] Jesus our Head, shall become conformed to God's perfect will, as we have already seen from Scripture testimony. Some will be perfected on the human plane and some on the spiritual and divine planes or natures. Thus the floor of the "King's Chamber" is described as being on the fiftieth course of masonry, that of the "Queen's Chamber" on the twenty-fifth course, and the lower end of the "First Ascending Passage," if extended by the "Plug," as will presently be shown, would reach down to the basal line of the Pyramid. Thus from its base-line upward the Great Pyramid seems to stand as an emblem of God's plan of salvation, or lifting up out of sin and death, provided for all mankind. The base-line thus corresponds with the date of the confirmation of God's promise to typical Israel—the beginning of the uplifting or saving process.
*See the Chart of the Ages in Vol. I.
A careful study of the accompanying diagram, showing the interior arrangement of this wonderful structure, is suggested. The Great Pyramid has but one proper "Entrance Passage." This passage is regular, but low and slanting, and leads down to a little room or "Subterranean Chamber," cut in the rock. This room is of peculiar construction, the ceiling being well finished, while the sides are only commenced and the bottom is rough and unfinished. This to some minds has suggested the thought, "bottomless pit," which term is used in the Scriptures to represent disaster, oblivion and extinction. This "Entrance Passage" fitly represents the present downward course of mankind toward destruction; while the "Subterranean Chamber," by its peculiar construction, illustrates the great trouble, disaster, destruction, the "wages of sin," to which the downward course leads.
The "First Ascending Passage" is of about the same size as the "Entrance Passage," from which it branches off. It is small, low and difficult of ascent, but opens at its upper end into a large, elegant hallway, called the "Grand Gallery," [C332] the ceiling of which is at seven times the height of the passages leading to it. The low "Ascending Passage" is supposed to represent the Law dispensation, and Israel as a nation, from the going out of Egypt. There they left the nations of the world and their downward course, to be God's holy nation and under his law—proposing thenceforth to walk an upward and more difficult path than that of the heathen world, viz., to keep the Law. The "Grand Gallery" is understood to represent the period of the Gospel call—still upward and difficult, but not hampered as that behind it. The loftiness and greater width of this passageway well represent the grander hopes and greater liberties of the Christian dispensation.
On a level with the floor of the "Grand Gallery" at its lower end, there starts a "Horizontal Passage" under it, which leads to a little room commonly termed the "Queen's Chamber." At the upper end of the "Grand Gallery" is another low passageway, leading into a little room called the "Ante-Chamber" which is of very peculiar construction, and which to some has suggested the idea of a school—a place for instruction and testing.
But the chief room of the Great Pyramid, for both size and importance of location, is a little farther along, and separated from the "Ante-Chamber" by another low passageway. This room is known as the "King's Chamber." Over it are a number of small apartments called "Construction Chambers." The significance of these, if they have any significance, relates not to man, nor to any other creature which walks, but to spirit beings; for it will be observed from the diagram that though the sides and the top are squared and finished, there is no floor surface to any of them. The "King's Chamber" contains a "Coffer" or stone box, the only piece of furniture found in the Great Pyramid. Ventilation is provided in the "King's Chamber" by two air-passages which pierce its walls on opposite sides and extend to the outer surface—left for this purpose by the builders. It has been speculated by some that there are yet other rooms and passages for future discovery; but we do not share this opinion; to us it seems that the passages and rooms already discovered fully serve the divinely intended purpose in witnessing to the entire plan of God.
From the west side of the lower or north end of the "Grand Gallery," extending downward, there is an irregular passage called the "Well," leading into the descending "Entrance Passage." Its route passes through a grotto in the natural rock. The connection between this passage and the "Grand Gallery" is very disordered. It would appear that originally the passageway into the "Queen's Chamber" had been concealed, being covered by the flooring slabs of the "Grand Gallery"; and also that a stone slab covered the mouth of the "Well." But now the whole lower end of the "Grand Gallery" is torn away, opening the passage to the "Queen's Chamber," and leaving the "Well" open. Those who have been there and who have examined it say that it looks as though an explosion had taken place at the mouth of the "Well," bursting it open from beneath. It is our opinion, however, that no such explosion ever occurred; but that things were left by the builders as they are, purposely, to indicate the same thing that would be indicated by the supposed explosion, which will be referred to later. As a matter of fact, none of these stones are now to be found, and it would have been very difficult to remove them.
At the upper or south end of the "Grand Gallery," the floor-line of the "Ante-Chamber" and the "King's Chamber" extends into the "Grand Gallery," forming an abrupt barrier, or high step at its upper end. This step projects from the south wall sixty-one inches. This south end wall of the "Grand Gallery" has a peculiarity also: it is not vertical, but leans [C336] northward—at the top 20 inches*—and at its very top there is an opening or passageway connecting with the so-called "Construction Chambers" over the "King's Chamber."
The passageways and floors of the Pyramid are of limestone, as indeed is the entire structure, except in the "King's Chamber," the "Ante-Chamber" and the passage between them, where the floors and ceilings are of granite. The only piece of granite elsewhere in the structure is the granite "Plug," which is tightly wedged in the lower end of the "First Ascending Passage." As originally left by the builders, the "First Ascending Passage" was sealed with a close-fitting angular stone at its lower end, where it connects with the "Entrance Passage"; and this was so neatly done that the "First Ascending Passage" was unknown until, in "due time," the stone fell. Close to the lower end of this "First Ascending Passage," and just behind the sealing stone, was the granite "Plug," made slightly wedge-shaped, and evidently intended to remain there, as it has thus far resisted all efforts to remove it.
Though the "Entrance Passage" was well known to the ancients, as attested by historians, yet Al Mamoun, an Arabian Caliph, was evidently ignorant of its exact situation, except that tradition located it on the north side of the Pyramid, when, in A.D. 825, at great expense he forced an entrance, as shown on the diagram, in the hope of finding wonderful treasures. But though it contained vast intellectual treasures, now being appreciated, it contained none of the kind sought by the Arabs. Their labor, however, was not wholly in vain; for, while they worked the stone which sealed the upward passage jarred from its position, fell into the "Entrance Passage" and told the secret, thus disclosing the "First Ascending Passage." The Arabs supposed [C337] that they had at last found the way to secreted wealth, and, unable to remove the granite "Plug," they forced a passage along-side quarrying much more easily the softer limestone.
The Great Pyramid's Testimony
Concerning the Plan of the Ages
In a letter to Prof. Smyth, Mr. Robert Menzies, the young Scotsman who first suggested the religious or Messianic feature of the Great Pyramid's teaching, said:
"From the north beginning of the Grand Gallery, in upward progression, begin the years of our Savior's life, expressed at the rate of an inch to a year. Three and thirty inch-years, therefore, bring us right over against the mouth of the Well."
Yes, that "Well" is the key, so to speak, to the whole story. It represents not only our Lord's death and burial, but also his resurrection. This last is shown by the feature already noted, that the mouth of the "Well" and its surroundings look as though an explosion had burst it open from beneath. Thus our Lord burst the bonds of death, thereby bringing life and immortality to light—opening up a new way to life. (Heb. 10:20) It was not possible for him to be holden of death (Acts 2:24), is the seeming language of the torn rocks surrounding the upper opening of this "Well." As the "Well" was the only way of access to each of these upward passages of the Great Pyramid, so by the death and resurrection of our Redeemer is the only avenue to life on any plane for the fallen race. As the "First Ascending Passage" was there, but impassable, so the Jewish or Law Covenant stood as a way to or offer of life, but a useless or impassable way to life: none of the fallen race ever could or ever did reach life by walking its prescribed course. "By the deeds of the law shall no flesh be justified" to life. (Rom. 3:20) That [C338] which the "Well" symbolizes, viz., the ransom, is the only way by which any member of the condemned race can reach the grand provision of the divine plan—lasting life.
Years before this suggestion, that the "Grand Gallery" represents the Christian dispensation, Prof. Smyth had, by astronomical observation, fixed the date of the building of the Pyramid at B.C. 2170; and when Mr. Menzies suggested that the floor-line inches of the "Grand Gallery" represent years, it occurred to some one that, if that theory were true, the measuring of the floor-line backward from the lower edge of the "Grand Gallery," down the "First Ascending Passage" to its junction with the "Entrance Passage" and thence upward along the "Entrance Passage" toward the Pyramid's entrance, should discover some mark or indication in the passageway to correspond, and thus prove the date of the Pyramid's construction, and the correctness of the inch-year theory. This, though not unreasonable, was a crucial test, and the service of a civil engineer was obtained to visit the Great Pyramid again and make very accurate measurements of passages, chambers, etc. This was in 1872; and the report of this gentleman was confirmatory to the last degree. His measurements show the floor-line just described to be 2170 1/2 inches to a very finely ruled line in the walls of the "Entrance Passage." Thus the date of its construction is doubly attested, while the floor-lines of its passages are shown to be scrolls of history and chronology, which shall yet be generally heard as "a witness unto the Lord in the land of Egypt."
Here, thanks to the very accurate measurements of all the passages, furnished by Prof. Smyth, we are enabled to reach what to us are by far the most interesting features of the testimony of this "Witness" yet delivered.
[C339]
When we first came to appreciate what we have already
mentioned of the testimony of the Great Pyramid, we saidat once, If this, indeed, prove to be a Bible in stone; if it be a
record of the secret plans of the Great Architect of the universe,
displaying his foreknowledge and wisdom; it should and will be in full accord with his written Word.
The fact
that the Pyramid's secrets were kept until the close of six
thousand years of the world's history, but that it now begins
to give its testimony as the Millennial Dawn draws on, is in
perfect harmony with the written Word, whose abundant
testimony relative to the glorious plan of God has likewise
been kept secret from the foundation of the world, and only
now is beginning to shine forth in its completeness and
glory.
We have already presented, in previous volumes, and in
previous chapters of this volume, the clear testimony of the
written Word, showing that we stand on the threshold of a
new age—that the Millennial Day is dawning, with its
change of earth's rulership from the control of the "prince
of this world" and his faithful, to the control of him "whose
right it is" (by purchase) and his faithful saints.
We have
seen that though the result of this change will be a great
blessing, yet the time of the transfer, while the present
prince, the "strong man" is being bound and his household
driven out of power (Matt. 12:29; Rev.
20:2),
will
be a time of intense trouble.
The Scriptural time-proofs which we
have considered show that this trouble was due to date
from the time of Christ's second advent (October, 1874),
when the judging of the nations would commence, under
the enlightening influences of the Day of the Lord.
This is
shown in the Great Pyramid thus:
The "Descending Passage," from the entrance of the
Great Pyramid, leading to the "Pit" or "Subterranean
Chamber," represents the course of the world in general
(under the prince of this world), into the great time of
trouble (the "Pit"), in which evil shall be brought to an end. [C342] The measuring of this period and determining when the pit
of trouble shall be reached are easy enough if we have a
definite date—a point in the Pyramid from which to start.
We have this date-mark in the junction of the "First Ascending
Passage" with the "Grand Gallery."
That point
marks the birth of our Lord Jesus, as the "Well," 33 inches
farther on, indicates his death.
So, then, if we measure
backward down the "First Ascending Passage" to its junction
with the "Entrance Passage," we shall have a fixed
date to mark upon the downward passage.
This measure is
1542 inches, and indicates the year B.C. 1542, as the date at
that point.
Then measuring down the "Entrance Passage"
from that point, to find the distance to the entrance of the
"Pit," representing the great trouble and destruction with
which this age is to close, when evil will be overthrown from
power, we find it to be 3457 inches, symbolizing 3457 years
from the above date, B.C. 1542.
This calculation shows
A.D. 1915 as marking the beginning of the period of
trouble; for 1542 years B.C. plus 1915 years A.D. equals
3457 years.
Thus the Pyramid witnesses that the close of
1914 will be the beginning of the time of trouble such as
was not since there was a nation—no, nor ever shall be afterward.
And thus it will be noted that this "Witness" fully
corroborates the Bible testimony on this subject, as shown
by the "Parallel Dispensations" in Scripture Studies, Vol.
II, Chap. VII.
Nor should any doubt the fact that the forty years of
"harvest" began in the fall of 1874 because the trouble has
not yet reached so portentous and unendurable a stage;
and because, in some respects, the "harvest" period since
that date has been one of great advancement in knowledge.
Remember, too, that the Great Pyramid figures and illustrations
including the diagram of the "Pit" were drafted by
Prof. Smyth without any reference to this application.
Besides, we should remember that the Word of the Lord [C343] clearly shows that the judgments of this time of trouble will
begin with the nominal Church, preparatory to its overthrow,
and in the strife of selfishness between capital and
labor, both of which are now organizing for the culminating
trouble.
The shape and finish of this lowest room or "Pit" are
peculiarly significant.
While the top and parts of the sides
are regular, it has no floor—its rough, unfinished bottom
dropping lower and lower to its eastern side, giving reason
for the name, "Bottomless Pit," sometimes applied to
it.
This room speaks of liberty and freedom as well as of
trouble, of elevation as well as of degradation; for, as the
traveler reaches it, cramped and weary from the crouched
position enforced by the smallness of the "Entrance Passage,"
he here finds not only a step downward into greater
depths, and upon "a troublesome floor," very uneven and
broken, but he finds a great elevation also, part of this
room being much more lofty than the passageway to it,
which is suggestive of greatly enlarged room for his mental
organism.
How true this is to facts, too.
Can we not already see that
the spirit of liberty has reached the masses of civilized nations?
We do not pause here to consider the consistencies
and inconsistencies of the liberties being felt and claimed
by the masses—both are suggested in this room by the elevation of the top and the depression of the bottom: we merely
note the fact that the light of our day—the Day of the
Lord—induces the spirit of liberty; and the spirit of liberty,
coming in contact with the pride, wealth and power of
those still in control, will be the cause of the trouble which
the Scriptures assure us will eventually be very great.
Though as yet it has scarcely begun, kings and emperors
and statesmen and capitalists, and all men, see it coming,
and "men's hearts are failing them for fear, and for looking
after the things coming"; for the powers of the heavens are
being shaken, and shall ultimately be removed.
The evil systems—civil, social and religious—of "the present evil world" [C344] will there sink into oblivion, into destruction, which the
subterranean chamber or "Pit" also symbolizes, for we regard
the "Pit" as not only a symbol of the overwhelming
trouble which will involve the present order of things in
an overthrow and destruction (because of their inconsistency
with the better order of things to be established under
God's Kingdom), but also as a symbol of the certain end
of every being who continues to pursue the downward
course, and who, under the full enlightenment of the Millennial
age, will refuse to break off his sins and pursue
righteousness.
Notice another item in this connection: The "Entrance
Passage" has a regular slope downward until it nears the
"Pit," when it ceases to slope and runs horizontally.
Measuring
backward from the entrance of the subterranean
chamber or "Pit" to the juncture of the horizontal with the
angling portion of the passage, we find the distance to be
324 inches; consequently, the beginning of the level portion
of the passage marks a date 324 years before 1915, viz., the
year 1590.
This would seem to say that at that date (A.D.
1591) something transpired which had a great influence
upon the course of civilization, and which in some measure
arrested its downward tendency.
What transpired at that
time?
What great movement, marked by that date, has had
such an influence?
Unfortunately we find no exact measurements of this
portion of this downward passage and we are convinced
that Prof. Smyth's diagrams are not sufficiently accurate to
justify confidence in "paper measurements" based upon
them.
An unconfirmed measurement is 324 Py. inches,
which measured backward would indicate about the year
A.D. 1590, or "Shakespeare's day."
However, we attach no
weight to this suggestion.
One thing is certain—that low downward passage represents
the course of the world, as the upward passages represent
the course for the "called" Church.
The change from a
downward to a horizontal path would therefore seem to imply
moral or political enlightenment, or favorable restraint
from the downward course.
The Protestant Reformation of the Sixteenth century
certainly did accomplish much for the uplift of the world in
every way, indirectly.
It purged the moral atmosphere of
much of its ignorance and superstition, and is admitted by
Roman Catholics as well as Protestants to have marked a
new era of universal advancement.
We are not claiming, as some do, that everything of our
day is upward rather than downward.
On the contrary, we
see many things in our day to which we cannot give assent
as even civilized, not to say in accord with the divine will.
We see a broader "humanitarian" view prevalent in the
world which, while far from the religion of our Lord Jesus,
is far in advance of the ignorant superstitions of the past.
Indeed it is this social improvement of the world that has
given rise to the "Evolution Theory" and caused many to
conclude that the world is growing rapidly better and better,
that it needed no Savior and his redeeming work, and
needs no Kingdom to come with restitution work.
Very
soon the poor world will realize that uplift and the basis of
pure selfishness means increasing discontent, and eventually
anarchy.
Only the Lord's people, guided by his
Word, are able to see these things in their proper light.
But while the above measurements were giving their harmonious
testimonies, another measurement seemed quite
out of harmony with the Bible account; viz., that of the
"First Ascending Passage," which presumably represented
the period from the time of Israel's exodus from Egypt to
the birth of our Lord Jesus.* The Bible account of the time,
as already given,+ we could not doubt, having demonstrated
its correctness in so many ways.
It showed the time from the
exodus from Egypt to the year A.D. 1 to be exactly 1614 [C346] years, while the floor-line of the "First Ascending Passage"
measures only 1542 inches.
Then, again, we knew beyond a
doubt, from the words of our Lord and the prophets, that
the Law age, and the "favor" to Israel after the flesh, did
not cease at the birth of Jesus, but three and a half years
after his death, at the close of their seventy weeks of favor,
A.D. 36.* This would make the period from the exodus to
the full end of their favor (1614 plus 36) equal 1650 years.
And though, in a sense, the grandeur and blessing of the
new dispensation began at the birth of Jesus (Luke 2:10-14,25-38),
yet the Great Pyramid should, in some way, indicate
the full length of Israel's favor.
This we finally found to be
most ingeniously shown.
The granite "Plug" proved to be
the exact length to fill out this period to the very limit.
Then we knew why that "Plug" was so securely fixed that
none had succeeded in displacing it.
The great Master-Builder
had placed it there to stay, that we might hear its
testimony today corroborating the Bible, as to both its plan
and its chronology.
*This period is not the same as that which, in Vol. II, Chap. vii, we have
denominated and described as the Jewish age.
The latter began 198 years
before the Exodus, at the death of Jacob, and did not end until the
Lord, whom they rejected, left their house desolate, five days before his
crucifixion.
In measuring this passage with its "Plug," we should consider
it as though it were a telescope, with the "Plug" drawn
out until the upper end reaches the place originally marked
by the lower end of it.
The distance downward from the
north entrance of the "Grand Gallery" to the lower end of
the granite "Plug" is 1470 inches, to which if we add the
length of the "Plug," 179 inches, we have a total of 1649
inches, representing 1649 years; and the one inch-year of
difference between this and the 1650 years shown by the
Bible chronology of that period is easily accounted for
when we remember that one end of this granite "Plug" had
been considerably chipped by those who endeavored to
force it from its fixed position in the passageway.
Thus, exactly, does the stone "Witness" corroborate the
testimony of the Bible, and show that the period from the
exodus of Israel from Egypt until the full end of their national
favor,* A.D. 36, was 1650 years.
But let none confound
this period with the period shown in the Parallels of
the Jewish and Christian dispensations—showing the two
ages to be each 1845 years in length, the one from the death
of Jacob to A.D. 33, and the other from A.D. 33 to A.D. 1878.
And not only was this an ingenious way of hiding and yet
furnishing the length of the period from the exodus to the
birth of our Lord (to be, in due time, a corroboration of the
Bible testimony), but the careful reader will readily see that
it could have been done only in some such way, for two reasons:
First, because the Jewish dispensation and favor not
only began at the death of Jacob, before the exodus from
Egypt, but also ran into and parallel to the Christian dispensation
for the thirty-three years of our Lord Jesus'
earthly life; and, second, because to have made the "First
Ascending Passage" long enough to represent fully the Jewish
age in year-inches would have necessitated the making
of the Pyramid still larger, which in turn would have destroyed
its scientific features and lessons.
Let us now examine the "Grand Gallery," at the end of
the "First Ascending Passage," noting also its symbolic testimony.
It is seven times as high as the "First Ascending
Passage."
It has seven courses of overlapping stones in its
walls, of smooth, highly polished and once beautiful,
cream-colored limestone.
It is twenty-eight feet high,
though very narrow, being only six feet broad anywhere,
but contracted to three feet at the floor and less at the roof.
Prof. Greaves, an Oxford professor of the Fifteenth century,
describing it, wrote:
"It is a very stately piece of work, and not inferior, either
in respect of the curiosity of art or richness of materials, to
the most sumptuous and magnificent buildings....This
gallery, or corridor, or whatsoever else I may call it, is built
of white and polished marble (limestone), the which is very
evenly cut in spacious squares or tables.
Of such materials
as is the pavement, such is the roof, and such are the side
walls that flank it; the knitting of the joints is so close that
they are scarce discernible to a curious eye; and that which
adds grace to the whole structure, though it makes the passage
the more slippery and difficult, is the acclivity and rising
of the ascent....In the casting and ranging of the
marbles (limestone) in both the side walls, there is one piece
of architecture, in my judgment, very graceful, and that is
that all the courses or ranges, which are but seven (so great
are these stones), do set and flag over one another about
three inches; the bottom of the uppermost course overflagging
the top of the next, and so in order the rest as they
descend."
And Prof. Smyth declares that it would be impossible
fairly to represent it by pictures, saying:
"The circumstances are above the scope of orthodox pictures
by reason of the narrow breadth, the lofty, vaulting
height, and the very peculiar sloping angle of the long
floor; a floor, when one looks from its north end southward,
ascending and ascending through the darkness, apparently
forever; and with such steepness that no artist's view of it,
painted on a vertical plane, could ever hope to represent
more than a small part of that floor, rising upward through
the whole canvas and going out at the top.
While, on looking
northward from the south end of the Gallery, you lose
the floor instantly, and see on the level of your eyes, in the
distance, part of the steeply descending ceiling.
Otherwise,
it is the solemn overlappings of the high, dark walls, passing
you by on either side; but all on an uneasy slant, speaking
of toil in one direction, danger in another, and a mountain
of strength everywhere."
What a wonderful illustration is given in this "Grand
Gallery" of the course of the true Christian Church and of [C349] the path of the little flock of overcomers during the long period
of the Gospel age.
Its once beautiful, cream-white walls
and ceiling, formed of regular overlapping stones, all sloping
upward, give not the history of the nominal Church, as
some have supposed—else they would be far from regular
and upward—but they tell of God's great favor bestowed
during the Gospel age, the "high calling" to certain liberties
and privileges, offered conditionally to all the justified during
the Gospel age, opened up by the Well—the ransom.
The lofty height of this "Grand Gallery"—seven times
the height of the passage representing the Jewish dispensation
(seven being a symbol of completeness or fulness)—represents that fulness of blessing contained in the
Abrahamic promise, which is actually set before the Gospel
Church.
The "King's Chamber," at the end of the "Grand
Gallery," represents the end of the race to which the present
high calling leads all the faithful; and this "King's Chamber,"
as we shall shortly see, is a most apt symbol of the
ultimate destiny of the Church.
By the "Well" (which represents
the ransom), at the very entrance of this Gallery,
and which all must recognize who enter upon this way, our
justification is beautifully symbolized.
Thus the Great Pyramid
tells us, "There is therefore now no condemnation to
them that are in Christ Jesus."
The apparently interminable length of the "Grand Gallery"
shows how long the Gospel age has appeared to individual
members of the Church, while its narrowness well
represents the "narrow way to life"; and its steepness, the
difficulty with which the way is pursued, and the continual
danger of backsliding to those who fail to watch vigilantly
their steps.
Yet, within the confines of these walls of divine
favor is the safety and security of all those who continue in
well-doing, who continue to grow in grace, to ascend the
difficult way, to "walk not after the flesh, but after the
spirit."
Looking upward along the "Grand Gallery," we see that it has an end as well as a beginning.
Thus we are told that the
exceeding great and precious privileges extended during
this Gospel age will some time cease—the wonderful high
calling to joint-heirship with Christ, as his "bride," will terminate
when a sufficient number to complete the "little
flock" shall have accepted the call.
That which this stone
"Witness" thus points out in illustration, the written Word
makes very plain, showing, as we have seen, that the privilege
of running for the great prize of the "high calling" belongs
exclusively to the Gospel age.
It was never granted to
any before—our Captain, Jesus, being the first to whom it
was offered, the first to accept its conditions of sacrifice and
the first to enter into its rewards.
The south end of the
"Grand Gallery" as positively marks the end or limit of the
call to the divine nature as the north end of it marks the
beginning of the offer of that great favor.
But since the "Grand Gallery" represents our "high calling"
of God, let us look beyond and note what this call leads
to in the case of each individual.
We have already seen in
the Scriptures that we are called to suffer with Christ, to become
dead with him, and afterward to enter into his glory.
And
all this we find strikingly symbolized in the peculiar manner
by which entrance is gained to the "King's Chamber,"
at the end of the "Grand Gallery."
The way by which those
who accept the "high calling" may enter the heavenly
glory, represented by the "King's Chamber," is not direct.
They must first be tested in all points and be found
obedient to the will of God, else they cannot enter into the
rest that remaineth.
This, the Scriptural teaching, and the
experience of all running for the great prize, is thus forcibly
illustrated by the Great Pyramid.
As the call leads to consecration
and lessons of sacrifice, so the "Grand Gallery"
leads to certain low passages which symbolize these.
Having [C351] arrived at its upper end, the traveler must stoop very
low at the doorway or passage which leads into the "Ante-Chamber."
This stoop symbolizes the consecration or death
of the human will, the beginning of the self-sacrifice, whereunto
all are called who would attain to the divine nature.
How much this self-sacrifice means is known only to those
who have accepted the call, and who have actually surrendered
the human will.
This low passage, representing consecration, being
passed, we are in what is known as the "Ante-Chamber."
Here the floor ceases to be limestone: from this point onward
the tread is to be on solid granite, which may be interpreted
as a new standing, or a standing as "new creatures."
But when placing foot upon the granite floor, to enter upon
the new standing as new creatures, a huge obstruction of
granite is noticed: it is known as the "Granite Leaf."
This,
like a drop-door, partly closes the way, leaving only a low
passage like the one just passed, forty-four inches high, so
that we must stoop again before we can enjoy fully the
privileges represented in the "Ante-Chamber."
This "Granite
Leaf" represents the divine will, and seems to say to one
who has just passed the low passage representing the surrender
of his own will, "It is not enough that you should
sacrifice your will, plans and arrangements; you might do
all that, and then take up the will and plan of another; you
must not only sacrifice your own will, but you must bow to
the divine will, and accept it instead of your own, and become
active in God's service, before you can be counted a
new creature and an heir of the divine nature."
The "Granite Leaf" passed, we stand unhampered upon
the granite floor in the "Ante-Chamber."
(See illustration.)
This is a peculiar room: its walls are different from each
other; it seems to have a kind of wainscoating on parts; and
in some of its walls grooves are cut.
It certainly seems to be [C352] full of lessons not yet fully deciphered.
However, the suggestion
of those who have visited it, that it resembles a
schoolroom, seems in perfect harmony with what we should
expect as representing the experiences of those sanctified
ones begotten of the Truth.
This "Ante-Chamber"
symbolizes the school of Christ, and the discipline—the
trials of faith, patience, endurance, etc.—to which all are
subjected who have made a full consecration of themselves
to the will of God; which affords them opportunities for overcoming, and for proving their worthiness of a place, as
overcomers, with Christ in his coming reign of glory.
If we
be without such lessons and trials, we are not sons and heirs on this divine plane. (Heb. 12:8)
It is in the present life,
after our consecration to his service, that God schools and disciplines
us, and thereby not only tests our fidelity to him,
according to our covenant, but also prepares us to sympathize
with others in trial and trouble, over whom he wills
shortly to make us rulers and judges. 1 Cor. 6:2,3
And not only the death of the will, but also actual death,
must be passed before we enter fully and actually the conditions
of our "new," "divine nature."
And this, too, is shown
by the stone "Witness"; for at the farther end of the
"Ante-Chamber" is a very low passage through which entrance to
the "King's Chamber" is gained.
Thus the "King's Chamber,"
the grandest and highest room of the Pyramid, becomes
the symbol of the perfection of the divine nature to
be gained by the "little flock," the few overcomers chosen
out of the "many called" (whose calling is symbolized by the
"Grand Gallery"), who pass through self-sacrifice and trial
(symbolized by the "Ante-Chamber," and the low passages
into and from it).
The call to the "divine nature" came first
to our Lord Jesus, whose mission to earth was for a twofold
purpose: (1) to save sinners by paying the ransom price for
Adam, and all in him, and (2) that by that obedience unto
death he might be proved worthy of the divine nature and
glory.
Hence it is that the "Grand Gallery" is shown as commencing
at our Lord's birth.
It does not, therefore, symbolize
the Gospel age, for that did not commence until Jesus
had made an end of the Law age by his sacrifice on the
cross, thirty-three years after his birth; but it does symbolize
the high or heavenly calling (through sacrifice) to the
divine nature—the "King's Chamber."
Our Lord Jesus was
thus called from the moment of his birth; and, since Pentecost,
all justified believers are called to the same high privilege,
however few accept the call to sacrifice, and however
few make their calling and election sure by hearty compliance
with the conditions—walking in the Master's footsteps.
And the length of time during which this "high
calling" to the divine nature lasts, and when it ceases, is
what is indicated by this "Grand Gallery's" length and termination,
as already shown.
The "King's Chamber," which can be reached only by
way of the "Grand Gallery" and the "Ante-Chamber," is in
every way the highest and noblest apartment in the Great
Pyramid, and fitly symbolizes the divine nature.
Mr. Henry
F. Gordon, describing it, says:
"It is a very noble apartment, 34 feet long, 17 feet broad,
and 19 feet high, of polished red granite throughout; walls,
floor and ceiling in blocks squared, true, and joined together
with such exquisite skill that no autocrat emperor of
modern times could desire anything more solidly noble and
refined.
The only thing this chamber contains is an empty
[granite] coffer [or stone box] without a lid; and it is worthy
of notice that this coffer corresponds with the sacred ark of
the Mosaic Tabernacle in capacity."
In the Great Pyramid granite is used to symbolize divine
things or the divine nature, just as gold symbolized it in Israel's
typical Tabernacle and Temple: the low passages
leading into the "Ante-Chamber" and into the "King's
Chamber" correspond to the veils before the Holy and the
Most Holy; and the granite coffer, the only furniture in the
"King's Chamber," corresponds to the Ark of the Covenant,
which was the only furniture in the Most Holy of the
Tabernacle and the Temple.
What in the one was gold, in
the other is granite, and of the same symbolic significance.
Nor is this all: we find that the same great truths which
were symbolically represented in the two apartments of the
Tabernacle and the Temple, the Holy and the Most Holy,
and their separating veils, are exactly matched in the Great
Pyramid by the teachings of the two apartments, the
"Ante-Chamber" and the "King's Chamber," and their
low separating passages.
The "Ante-Chamber," like the
Holy of the Tabernacle, represents that condition of relationship
to God, as a reckoned new creature, and joint-heir
with Christ of the divine nature and glory, which the believer enters when, after accepting forgiveness of sins and reconciliation
with God through the ransom, he presents his justified
self a living sacrifice to God's service.
As the first veil of the
Tabernacle represented the consecration or resignation or
death of our own will, and the full submission to God's will,
so the low entrance to the "Ante-Chamber" symbolizes this
same great event, which begins the newness of life in all
who will ever be members of the royal priesthood.
This test, representing the laying of our all upon the altar,
having been passed, the believer is no longer reckoned as
a human being, but as a "new creature," a "partaker of the
divine nature."
Though, as a matter of fact, he will not be
made an actual sharer of the divine nature until he shall
have faithfully learned the lesson of obedience to the divine
will, in the actual experiences and daily sacrifices and
schoolings of the present life (represented in the "Ante-Chamber"
walls, of peculiar construction, and in the Table
of Shew-bread, the Golden Candlestick and the Incense Altar
in the Holy of the Tabernacle); and not until he shall
have passed through death itself (represented by the second
veil of the Tabernacle and by the second low passage leading
into the "King's Chamber" of the Pyramid); and until,
by a share in the First Resurrection, he shall have entered
with Christ into the fulness of the promised divine nature
and glory—his everlasting portion, symbolized in the
"King's Chamber."
Thus the Great Pyramid witnesses, not only the downward
course of man in sin, but also the various steps in the
divine plan by which preparation is made for his full recovery
from the fall, through the way of life, opened up by the
death and resurrection of our Lord Jesus.
It will be noticed from the illustration that the granite
floor does not reach quite to the front of the "Ante-Chamber,"
while the granite of the ceiling reaches the full length
of the room.
This seems to teach a lesson in harmony with
what we have already seen to be a feature of the divine
plan, as it relates to those called-out ones who are seeking to
enter upon the divine nature.
The first low passage symbolizes
the consecration of the believer's human will, which
really gives him entrance into the "Holy" or sanctified condition
as a prospective heir of glory and immortality, represented
in the "Ante-Chamber," whose granite ceiling now
covers him; yet such a one is not to be considered as having
entered fully into the new nature until "quickened" into activity
and newness of life; and this test is represented by the
"Granite Leaf," which, from its peculiar position, hanging,
as though ready to drop and thus block all further progress,
seems to say, "Pilgrim, even though you have come thus far
and have consecrated yourself to God, unless you become
quickened by the spirit of the truth to activity in his service,
you will still have no real standing in the divine nature to
which you have been called or invited."
The three steps by
which the called ones of the Gospel age are to enter the
glory of their Lord are thus marked in the Great Pyramid as
well as in the Scriptures.
They are (1) Consecration, or begetting
of the spirit through the Word of truth, symbolized by
the low passage into the "Ante-Chamber"; (2) Quickening to
active service and sacrifice through sanctification of the
spirit and belief of the truth, symbolized by the low passage
under the "Granite Leaf"; (3) Birth of the spirit into the
perfect likeness of our Lord by a share in the First Resurrection,
symbolized by the low passageway into the
"King's Chamber."
The Natural and Spiritual Natures Shown
By reference to the illustration, page 333, it will be noticed
that an imaginary line drawn through the vertical
axis of the Great Pyramid would leave the "Queen's Chamber"
and its "Horizontal Passage," the "Entrance Passage,"
the "First Ascending Passage" and the "Grand Gallery," all
on the north side of that line or axis, and only the "Ante-Chamber"
and the "King's Chamber" on the south side of [C358] it.
By this arrangement the designer of the Great Pyramid
(Jehovah) points out to us the distinction of natures, as
noted in Vol. I, Chap. x.
The "Queen's Chamber," representing the perfection of
humanity after the Millennial age shall have restored all
the obedient and worthy ones to the moral likeness of the
Creator, teaches, by the fact that its back or farthest wall is
on a line with the Pyramid's axis, that, thus restored to
God's image and likeness, though still human, mankind
will be close to the divine nature—as close as one nature
could be to another nature of which it is a likeness.
And all
the upward passages leading in the direction of that axis
teach that the desires and efforts of God's people are all to
be toward human perfection, while those of the called-out
Church of the Gospel age are to go beyond human perfection.
They, as joint-heirs with Christ, are to enter into the fulness
of the divine nature.
The fact that the "Subterranean Chamber" or "Pit,"
representing trouble and death, does not lie wholly on the
same side of the vertical axis as the "Queen's Chamber"
and its passage does not militate against this interpretation;
for, strictly speaking, it is no part of the Pyramid structure
at all.
It lies under the Pyramid, far below its basal line.
But
it may have another lesson to impart.
A vertical line from
its farthest wall would pass exactly along the farthest wall
of the "Ante-Chamber"; and the lesson drawn might be, in
harmony with the Scriptural warning, that it is possible for
some who have entered the "Holy" or sanctified condition
(who have been begotten by the word of truth, and who
have even been quickened by it) to commit the sin that is
unto death—the second death.
So, then, the relation of the location of the "Pit" to the
axis, if it have any significance in connection with the arrangement
of the Pyramid above it, would seem to indicate that the second death—endless, hopeless destruction—will be
the penalty, not only of the wilful sinfulness of men who,
during the Millennial age of blessed opportunity, will refuse
to go on to human perfection, but also of any of those
sanctified during the Gospel age, who wilfully reject
Christ's proffered and previously accepted robe of imputed
righteousness.
Another item worthy of note in connection with the vertical
axis of the Great Pyramid's structure above its basal
line is this: our Lord's first advent and his death, marked by
the "Well's" mouth, are on that side of the Pyramid's axis
which represents the human nature; and its location on the
same level as the passage leading to the "Queen's Chamber,"
which symbolizes human perfection, is also noteworthy.
The Great Pyramid thus seems to say: "He was made
flesh"—the man Christ Jesus gave himself "a ransom for
all"; yet he knew no sin, was holy, harmless, separate from
sinners, and had no part whatever in the downward, sinful
course of Adam's race (symbolized in the passage to the
"Pit").
Moreover, the location of the "Grotto" and the fact
that it was natural and not hewn are significant.
It evidently
symbolizes the death of our Lord Jesus.
The fact that
it was natural teaches that the Lord's sacrifice of himself was
not an expediency, but a foreordained, prearranged matter
in Jehovah's plan, before the outworking of the plan symbolized
by the Pyramid began.
The fact that it is located
above and not below the basal line of the Pyramid seems to
teach another lesson in harmony with the Scriptures—that
though our Lord died as a ransom for sinners, he did not descend
into sin and degradation, but even in his death was
within the limits and bounds of the divine plan, as symbolized
in the Pyramid structure above the basal line.
Now a question of great interest arises: Will the Pyramid's
testimony concerning the time of the close of the
high calling corroborate the testimony of the Scriptures on
this subject?
Will it show the end of the "Grand Gallery" at
the exact time the Scriptures assure us that God's call to this
favor ceased?
Or will it contradict what we have learned
from the Scriptures, and show either a longer or a shorter
period of calling to the divine nature?
This will be another "crucial test," not however a test of
God's Word and its wonderful testimony, which is paramount
to all others, but a test of this stone "Witness."
Will
it further prove its divine architecture by confirming the
Scripture testimony? or will it show more or less of a discrepancy?
Should it corroborate the Bible account particularly
and minutely, it would indeed well merit the name
given it by Dr. Seiss—"A Miracle in Stone."
Well, we can say nothing less of it; for its testimony agrees
fully and in every detail with the entire plan of God as we
have learned that plan from the Scriptures.
Its wonderful
correspondencies with the Bible leave no room for doubt
that the same divine inspirer of the prophets and apostles
inspired this "Witness" also.
Let us examine some of these
harmonies particularly.
Call to mind that the Scriptures showed us that the full
end of Gentile power in the world, and of the time of
trouble which brings its overthrow, will follow the end of
A.D. 1914, and that some time near that date the last members
of the Church of Christ will have been "changed," glorified.
Remember, too, that the Scriptures proved to us in
various ways—by the Jubilee Cycles, the 1335 days of Daniel,
the Parallel Dispensations, etc.—that the "harvest" or
end of this age was due to begin in October, 1874, and that
the Great Reaper was then due to be present; that seven
years later—in October, 1881—the "high calling" ceased,
though some will be admitted to the same favors afterward,
without a general call being made, to fill the places of some
of the called ones who, on being tested, will be found unworthy.
Then look at the manner in which the stone "Witness"
testifies to those same dates and illustrates the very
same lessons.
Thus:
The floor-line of the "Grand Gallery," from the north to
the south wall, has been twice very carefully measured in
recent years, and three distinct sets of measures have been
obtained.
One measure (a) is from the wall at the north
end, measured to the "Step" and then—omitting its riser or
front—along its upper surface, the walking surface of the
"Grand Gallery's" floor; another measure (b) shows the
length measured through the "Step," as though the
"Step" were not there; another measure (c) gives the entire surface
of the floor and up the front or riser of the "Step" and along
its top surface.
Prof. Smyth found the first of these measures
(a) to be 1874 Pyramid inches, the second (b), 1881 Pyramid
inches, and the third (c), 1910 Pyramid inches; while
Mr. Flinders Petrie reports these measures eight-tenths of [C363] an inch longer.
A reasonable estimate, therefore, and undoubtedly
very nearly a correct one, would be to call these
figures (a) 1875, (b) 1882 and (c) 1911 Pyramid inches.
Now we inquire, If the inches of the floor-lines of these
passages represent a year, each, as claimed and admitted by
Pyramid students, what date would these measures of the
"Grand Gallery" indicate as the end of the high calling to
the divine nature, which the "Grand Gallery" symbolizes?
We answer, that in applying these inch-years to our present
reckoning of time, we must remember that our date A.D. is
one year and three months behind the actual date, as
shown in Vol. II, pages 54-62.
And while this would make
no difference in calculating a period from a fixed date B.C.,
or from a fixed date A.D., it should be recognized in this
case.
Where the same event, the birth of Jesus, is the starting
point, the error in our date A.D. must be allowed for, to
reach correct results.
For simplicity we will take our erroneous
A.D. as the standard, and will scale down the
Pyramid figures to correspond, by deducting one and one-fourth
inches from them, so that they will correspond with
our common reckoning.
Thus reduced, they would show (a)
1875 less 1 1/4 equal 1873 3/4; (b) 1882 less 1 1/4 equal 1880 3/4;
and (c) 1911 less 1 1/4 equal 1909 3/4, and give the dates (a)
October, 1874, (b) October, 1881 and (c) October, 1910 A.D.
This threefold ending is in full accord with what we have
found taught in the Scriptures: that the "harvest, the end of
the age," was reached in October, 1874, and that the "call"
proper ended in October, 1881, while a period would follow
during which, though the general call had ceased, the same
privileges would be extended to some worthy ones, in order
to supply the places of some already among the called who,
under trial, will be found unworthy of the crowns allotted
to them when they accepted the call.
How long this sifting
of the consecrated will last, during which some will be
granted the crowns of those adjudged unworthy, and their
names written instead of some whose names will be blotted
out (Rev. 3:5,11), the Scriptures do not, so far as we have
yet seen, indicate; but this date, 1910, indicated by the
Pyramid, seems to harmonize well with the dates furnished
by the Bible.
It is but a few years before the full close of the
time of trouble which ends the Gentile times; and when we
remember the Lord's words—that the overcomers shall be [C364] accounted worthy to escape the severest of the trouble coming
upon the world we may understand the reference to be
to the anarchous trouble which will follow October, 1914;
but a trouble chiefly upon the Church may be expected
about 1910 A.D.
Is not this a most remarkable agreement between this
stone "Witness" and the Bible?
The dates, October, 1874,
and October, 1881, are exact, while the date 1910, though
not furnished in the Scriptures, seems more than a reasonable
one for some important event in the Church's experience
and final testing, while A.D. 1914 is apparently well-defined
as its close, after which the world's greatest trouble
is due, in which some of the "great multitude" may have a
share.
And in this connection let us remember that this date
limit—A.D. 1914—may not only witness the completion of
the selection and trial and glorification of the entire body of
Christ, but it may also witness the purifying of some of that
larger company of consecrated believers who, through fear
and faint-heartedness, failed to render acceptable sacrifices
to God, and who therefore became more or less contaminated
with the world's ideas and ways.
Some of these,
before the end of this period, may come up out of the great
tribulation. (Rev. 7:14)
Many such are now being closely
bound in with the various bundles of tares for the burning;
and not until the fiery trouble of the latter end of the harvest
period shall burn the binding cords of Babylon's bondage
shall these be able to make their escape—"saved so as by
fire."
They must see the utter wreck of Great Babylon and
receive some measure of her plagues. (Rev. 18:4)
The four
years from 1910 to the end of 1914, indicated thus in the
Great Pyramid, will doubtless be a time of "fiery trial"
upon the Church (1 Cor. 3:15) preceding the anarchy of the
world, which cannot last long—"Except those days should
be shortened there should no flesh be saved." Matt. 24:22
Nor is this all of the wonderful symbolism of the Great
Pyramid.
Its marvelous harmony with the divine plan is
still further shown in another remarkable feature.
We
should expect that the date of the two great events connected
with the close of this age, viz., (1) our Lord's second
advent and (2) the beginning of the harvest, would in some [C365] manner be marked at the upper end of the "Grand Gallery,"
even as his death and resurrection are marked by the
"Well" at its lower end.
And in this we are not disappointed.
In the upper or south end of the east wall, at its
top, high above the step, there is an opening connecting
with the unfinished space above the "King's Chamber," as
shown on the diagram.
In the Pyramid's symbolic language
that opening says, "Here a heavenly One entered—One who
needs no floors to walk upon, but who can come and go like
the wind."
And Prof. Smyth's careful measurements of this
south wall of the "Grand Gallery" inform us that it is not
exactly perpendicular, but leans over at the top seven inches.*
The Pyramid thus says to us, "Seven years before the close
of the high calling [before October, 1881] the great One
from the heavens will enter."
And it further indicates that
from that time—October, 1874—gradually, as indicated by
the sloping of the south wall, the call would be drawn to a
close and fully end in October, 1881.
This, it will be noticed,
is in exact accord with the Bible's testimony as outlined in
this and preceding volumes of Studies in the Scriptures.
And let it be remembered, too, that we who understood
the Scriptural presentation of these times and seasons had
nothing to do with the taking of these measurements of the
Great Pyramid; and that they who took the measurements
knew nothing of our application of the prophecy at the
time the measurements were taken, nor do they yet, so far as
we know.
We ask, therefore, Could such exactness in matters
which concern six thousand years of history on the one
hand, and thousands of inches of Pyramid measurements
on the other, be a mere accidental coincidence?
Nay; but
verily truth is stranger and more wonderful than fiction.
"This is the Lord's doing; it is marvelous in our eyes."
Further, where the special favor of the general Gospel
call ceased (October, 1881), the blessing upon the world
would seem to be due to have a beginning.
The "Well,"
which marks at its upper end the ransom which secures the
coming blessing, should, it would seem, at its lower end
(where it connects with the downward passage) mark the
date when restitution blessings would begin to reach the
world.
It seems to say, Here the benefits of the ransom will [C366] begin to bless all the families of the earth, when the elections
or selections of the Jewish and Gospel ages are completed.
Now if we adopt the clearly marked close of the special
call and favor of the Gospel age, 1881, as the date at which
the call to restitution blessings was due to have a beginning,
and if we regard the lower terminus of the "Well" as marking
that date (1881), we find something of interest by measuring
back along that "Entrance Passage" to the original
entrance of the Pyramid.
This distance we find to be 3826
pyramid inches, thus representing 3826 years.
And if our
supposition be well founded, 3826 years before A.D. 1881
some notable event must have occurred.
And as we search
the historic records of God's Word to see if any notable
event occurred at that time, we find a remarkable confirmation
of our supposition; for, just 3826 years before
A.D. 1881, which would be B.C. 1945, Isaac, the typical
seed of promise, became the heir of all his father Abraham's wealth, and was thus in position to bless all his brethren—Ishmael, the son of Hagar (type of fleshly Israel), and the
many sons and daughters of Keturah, Abraham's second
wife (typical of the world in general).
Thus the "Entrance Passage," from the outside edge
down to the nearest edge of the passage connecting with the
"Well," marks in year-inches the period of time from the
day the typical Isaac (in whom typically centered the
promise of blessing to the world) became heir of all, B.C.
1945, to A.D. 1881, when the blessing was actually due to
the world through the antitypical Isaac—the Christ, the
heir of all things. Gal. 3:16,29
We measure the time from the date of Isaac's inheritance,
and consequent privilege of blessing his brethren, to the year
A.D. 1881, thus: Isaac came into possession of his inheritance
at the death of his father Abraham, which occurred 100 years
after the Abrahamic Covenant was made (for Abraham was
75 years old when the Covenant was made, and he died at
the age of 175 years).
Then from the Covenant to the death
of Jacob, Isaac's son, was 232 years;* and from the time that
Isaac came into his inheritance—100 years after the Covenant
was made—to the death of Jacob would be 132 years (232
years less 100 years).
To this we add the 1813 years from the [C367] death of Jacob to our Anno Domini, and we have the date
1945 B.C., the date when the typical Isaac came into possession
of all that Abraham had. (Gen. 25:5)
And this 1945
years B.C. added to the 1881 years A.D. makes the 3826 years
indicated in the Pyramid inches as the length of time that
must elapse between the typical blessing of his brethren by
the typical seed, Isaac, and the blessing of the whole world
through the antitypical Isaac, the Christ.
Does the question arise with any, what beginning of restitution
work was marked by October, 1881?
We answer:
Nothing occurred which the world could discern.
We still
walk by faith and not by sight.
All the preparatory steps toward
the great restitution work since the date 1881 are to be
reckoned as droppings of the great shower of blessing which
shall ere long refresh the whole earth.
That which occurred
in 1881, like that which occurred in 1874, can be discerned
only by the eye of faith in the light of God's Word.
It was
the date of the close of the high calling, and hence the date
for the beginning of restitution announcement—the Jubilee
trumpet.
About that date the author, and, so far as he knows,
no one else, had noticed the distinction between the call to
the divine nature, open during the Gospel age, and the opportunity
for restitution of human perfection and all that was
lost in Adam, due at the close of the Gospel high calling.*
*Although we had not thought of the coincidence until now, while writing
this chapter, it is not a little remarkable that it was during the last six
months of the year 1881 that Food for Thinking Christians, a book of
166 pages, was issued, and circulated to the extent of one million four
hundred thousand copies throughout the United States and Great Britain.
Three items connected with that book and its wide and sudden distribution
contribute to mark it as at least peculiar: (1) Perhaps no other
book ever reached so large a circulation in so brief a space of time, or by
the same methods.
It was distributed gratuitously at the church doors in
all the largest cities of the United States and Great Britain by the messenger
boys of the District Messenger Service on three successive Sundays,
and in the smaller towns through the mails.
(2) The money to
defray this expense ($42,000) was voluntarily donated for the purpose,
without solicitation.
(3) It was, so far as we know, the first book ever
published which pointed out the distinction between the high calling of the
Gospel Church and the Restitution favors for the world in general, and
it pointed out the date of the close of that high calling as October, 1881.
Another point to be noticed is, the pathway upon which [C368] the world will be invited to come and receive life everlasting
in the Millennial age.
As the upper apartment, known as the "King's Chamber,"
represents the divine nature, and the "Grand Gallery"
represents the call to it, so the one under it (the "Queen's
Chamber") represents the perfect human nature; and the way
to it illustrates the path to life in which the world must walk
to reach human perfection during the Millennium.
Both of
these ways, and hence both of these ultimate results, were
opened up and made possible by the ransom-sacrifice which
the Mediator gave on behalf of all: all of which is forcibly
indicated in the Pyramid by the "appearance of an explosion,"
which opened the mouth of the "Well," and gave access
to the two passageways (intended to symbolize the call
of the Church now, leading to the divine nature, and the
call of the world during the Millennium, leading to the restitution
of human perfection).
Thus the Great Pyramid, in harmony with the Scriptures,
declares that "Christ brought life [restitution to human
life, represented in that called the "Queen's
Chamber"] and immortality [the divine nature, represented
in that called the "King's Chamber"] TO LIGHT, through the
Gospel"—the good news of redemption. 2 Tim. 1:10
The only entrance to the "Queen's Chamber," or to the
"Grand Gallery," was by way of the "Well," the "First
Ascending
Passage" having been originally impassable by
reason of the granite "Plug."
Thus the stone "Witness"
testifies
that by the Law Call or Law Covenant none of the
fallen race could reach either life (human life) or immortality
(the divine nature).
Though the "First Ascending
Passage" was a way, yet none could walk in it.
So the Law
Covenant was a passageway to life; but because of the
weakness of the flesh, none could walk in it so as to attain
the life offered. (Rom. 3:20)
The cross, the sacrifice, the
ransom, is thus specially marked by this stone "Witness,"
just as in the Scriptures it is more prominently marked
than any other feature of the plan.
"No man cometh to the
Father but by me," said Jesus.
"I declared unto you first of
all that which I also received [first of all], how that Christ
died for our sins," said Paul. (1 Cor. 15:3)
"The
'Well' [representative of Christ's sacrifice and resurrection] is the [C369] only way to life and immortality," says the Great Pyramid.
The passage to the "Queen's Chamber" is low, and the
traveler must humbly bow his head to its requirements.
The path of right-doing has always been one of humility
and will be so in the Millennium, when all will be required
to bow to the strict regulations of Christ's Kingdom.
He
will rule with an iron rod. (Rev. 2:27)
He will then lay judgment
to the line, and righteousness to the plummet; and to
his greatness and power every tongue must confess, and to
his rule and law every knee must bow; so that in his day the
humble and righteous, and they only, shall flourish. Isa. 28:17; Rom. 14:11; Psa. 92:12,13
The "Queen's Chamber" symbolizes the end of the restitution
work—human perfection—in that it has seven sides,
counting the floor one side, and the roof two sides, as shown
in the diagram.
The path to it tells the same story of sevenness,
or perfection, for the floor of it is depressed for one-seventh
of its length.
And not only is the number seven a
general symbol of perfection and completeness, but it is specially
suggestive in this connection, since the Millennial age
is the seventh thousand years of the earth's history, and the
one in which perfection is to be attained by the willing and
obedient of the race.
Prof. Smyth remarks the peculiarity of the floor of this
"Queen's Chamber" and the passageway leading to it, that
it is rough and entirely unfinished, thus differing from the
other passages, which were originally very smooth, probably
polished.
This, he suggests, may indicate that its floor
is not subject to measurement by year-inches as are the
other passages—as if the Pyramid by this unevenness would
say, "Time-measures are not recorded here."
But though the Pyramid inch-year is not observed in the
passage to the "Queen's Chamber," nor in its floor, another
matter did require to be shown, namely, the way of restitution
to perfect life and perfect human organism.
As this perfection
of human nature is illustrated in the "Queen's
Chamber," so the way to it represents the seven thousand
years of experience and discipline through which the fallen
human race must pass before full restitution to perfection
can be gained.
Inasmuch as the first six-sevenths of the passageway
to the "Queen's Chamber" is extremely low, it [C370] represents the six thousand years past, and illustrates the
extreme difficulty and humility necessary to walk a justified
life, even on the part of such as sought so to walk—the patriarchs, prophets and others, justified through faith—during this six thousand years of the reign of sin and death.
On the contrary, the last seventh of the way represents the
Millennial age, just dawning upon men.
Its height being
nearly twice as great indicates that during the coming
thousand years of grace and peace on earth men can progress
with comfort and ease toward full perfection.
Is it asked whether any have walked in this way during
the past six thousand years?
We answer, Yes; by faith some
have walked in it.
It is the way of justification of human nature,
though wholly different from the way and calling of the
Gospel Church, which, though through justification, is to
the new, divine nature.
Abraham, Isaac and Jacob and the
faithful prophets walked that way—entering by the
"Well"—by faith in the ransom-sacrifice of Christ, which they
represented by typical sacrifices before our Lord's death,
and before the stone "Witness" pointed to it; for in God's
purpose and revelation Christ was the slain Lamb of atonement
from before the foundation of the world.
And this way to the "Queen's Chamber" agrees well with
the Bible record concerning the way to perfect human nature
and life during the Millennium.
The length of time
needed to reach perfection will differ in individual cases,
according to the rapidity or slowness of the individual to
submit his heart and life to the conditions of the New Covenant.
It will no longer be a struggle upward, continually opposed
by downward tendencies within and without, as it
has been during the Law and Gospel dispensations; but it
will be a way in which everything will favor the traveler,
and facilitate his rapid progress toward full perfection of
restitution-life, with all its resultant blessings.
As the "King's Chamber," by its ventilating tubes, indicates
that it symbolizes a permanent residence, an everlasting
condition, so the "Queen's Chamber" symbolizes
the fact that the condition of human perfection, when
reached, may be made an everlasting state; for it also has similar
ventilating tubes or air passages provided.
In one case
we may say it symbolizes a permanent condition, and in the
other that it may be made a permanent or everlasting condition,
because this is the fact as indicated both by the Scriptures
and by the testimony of the stone "Witness."
The
Scriptures say of those who attain the condition represented
by the "King's Chamber," that they partake of the
divine nature, and are immortal, or proof against death—that they cannot die thereafter.
And they show that those
others who reach the full restitution, and stand the last test
of loyalty, at the end of the Millennial age, though they will
not possess that quality termed Immortality, which is essentially
an element of the divine nature only, will be supplied
with life everlasting under provisions already arranged by
the great Architect of the plan of salvation.
If they abide in
harmony with God and in obedience to his will, they will
live forever.
The Great Pyramid declares these same truths; for while
the "King's Chamber" had open ventilators, the ventilators
in the "Queen's Chamber" were originally peculiarly covered.
The air-tubes were complete from the outside of the
Great Pyramid to within about five inches of the surface of
the inner walls of the "Queen's Chamber," the stones on either
side of the "Queen's Chamber," except the said five
inches in thickness, having been chiseled out, showing design
on the part of the Great Pyramid's Architect, just as
every other feature shows it.
Mr. Waynman Dixon made
this discovery while examining the walls of the "Queen's
Chamber."
He noticed that the wall at a certain spot
sounded hollow, and, breaking through the surface, he
found one ventilating tube; and then by the same process
he found its mate in the opposite wall.
Thus the Pyramid,
in harmony with the Scriptures, declares that ample provision has been made, whereby the perfect human condition, represented
by the "Queen's Chamber," may be an everlasting
condition to each one who conforms to its regulations and
laws.
And now, having heard it speak, what shall we think of
the stone "Witness" and its testimony?
Such testimony
would be peculiar and striking indeed, even if there were no
scriptures found to bear on the subjects examined; but
when the Scriptures had already clearly and positively declared
to us these same circumstances and dates, before the [C374] Pyramid's testimony was heard, its wonderful agreement
with and corroboration of the same become doubly significant
and striking.
Now, when the worldly-wise are repudiating
God's Word as "obsolete" and "unscientific," to
have this stone "Witness" speak, and corroborate the testimony
of the Bible, is truly astounding.
To hear its testimony
as to man's fall at the very time that the worldly-wise
are claiming that man never was perfect, never was in
God's image, and consequently never fell from it, is remarkable.
To hear its testimony that none could enter either the
Gospel high calling to the divine nature or the state of human
justification and life through the Law Covenant or
passageway, at a time when so many are preaching that
the Law of Moses is the only way to life, is certainly gratifying.
Surely in the Great Pyramid "The invisible things
[plans] of God from the creation of the world are clearly
seen; being understood by the things that are made." Rom. 1:20
Some may scoff at the testimony of this stone "Witness,"
as they also scoff at God's written Word; but to their scoffs
we answer: Account for this peculiar fitness of things, or else
venture to prophesy of the future, and see how your
prophecies will result.
Prove to us that it requires no inspiration
to foretell future events.
Show us a sample of
worldly wisdom.
"Produce your cause, saith the Lord;
bring forth your strong reasons, saith the King of Jacob.
Let them bring them forth and show us what will happen;
let them show the former things, what they be, that we may
consider them and know the latter end of them; or declare
to us things to come.
Show the things that are to come hereafter,
that we may know that ye are gods [mighty ones]." Isa. 41:21-23
Not only does the Great Pyramid confound atheistical
scientists, but it refutes utterly their modern and anti-Scriptural
theory of "Evolution"—on which subject we cannot
do better than quote the following words of Dr. Joseph
Seiss, from his excellent treatise on the Great Pyramid, entitled
"A Miracle in Stone."
He says:
"If the primeval man were nothing but a gorilla or
troglodyte, how, in those prehistoric times, could the
builders of this mighty structure have known what our profoundest [C375] savants, after a score of centuries of observation
and experiment, have been able to find out only imperfectly?
How could they know how even to make and handle
the tools, machines and expedients, indispensable to the
construction of an edifice so enormous in dimensions, so
massive in its materials, so exalted in its height and so perfect
in its workmanship that to this day it is without a rival
on earth?
How could they know the spherity, rotation, diameter,
density, latitude, poles, land distribution and temperature
of the earth, or its astronomical relations?
How
could they solve the problem of the squaring of the circle,
calculate the proportions or determine the four cardinal
points?
How could they frame charts of history and dispensations,
true to fact in every particular, for the space of
four thousand years after their time, and down to the final
consummation?
How could they know when the Mosaic
economy would start, how long continue, and in what
eventuate?
How could they know when Christianity would
be introduced, by what great facts and features it would be
marked, and what would be the characteristics, career and
end of the Church of Christ?
How could they know of the
grand precessional cycle, the length of its duration, the
number of days in the true year, the mean distance of the
sun from the earth, and the exact positions of the stars at
the time the Great Pyramid was built?
How could they devise
a standard and system of measures and weights, so
evenly fitted to each other, so beneficently conformed to the
common wants of man, and so perfectly harmonized with
all the facts of nature?
And how could they know how to
put all these things on record in a single piece of masonry,
without one verbal or pictorial inscription, yet proof
against all the ravages and changes of time, and capable of
being read and understood down to the very end?
"Men may sneer, but they cannot laugh down this
mighty structure, nor scoff out of it the angles, proportions,
measures, nature references and sacred correspondencies
which its Maker gave it.
Here they are in all their speaking
significance, stubborn and invincible beyond all power to
suppress them."
The voice of this wonderful "Witness" brings forcibly to
mind the words of our Lord on that notable occasion of his [C376] triumphal entry into Jerusalem, when he typically presented
himself to Israel as their king, amidst the acclamations
of the whole multitude of his disciples, who were
loudly praising God for the mighty works that had been
done, saying, "Blessed be the king that cometh in the name
of the Lord! peace in heaven, and glory in the highest."
And when the Pharisees were urging him to rebuke them,
he answered, "I tell you that if these should hold their
peace, the stones would immediately cry out." (Luke 19:37-40)
And so it is today: while the King of glory has actually
come, and while the great majority of his professed living
witnesses, who should be loudly rejoicing, and saying,
Blessed be the King that cometh in the name of the Lord,
are dumb—some from fear of being put out of the synagogue,
and some from drowsy slothfulness, or from the intoxication
of worldliness which keeps them in ignorance of
the time of our visitation—lo, the very stones of this Great
Pyramid of Testimony are crying out in no uncertain tones.
Every inch of this massive structure is eloquently proclaiming
the wisdom and power and grace of our God.
Firmly incased in this solid rocky structure, beyond the
power of nature's storms or of the ruthless hand of the destroyer,
the outline drawings of God's great plan have stood
for four thousand years, prepared to give their testimony at
the time appointed, in corroboration of the similarly revealed,
but for ages hidden, testimony of the sure Word of
Prophecy.
The testimony of this "Witness to the Lord in the
land of Egypt," like that of the written Word, points with
solemn and unerring precision to the final wreck of the old
order of things in the "Pit" of oblivion, and to the glorious
establishment of the new, under Christ Jesus, the great
Chief Corner-stone of God's eternal building, in conformity
with the lines of whose glorious character all things worthy
of everlasting existence must be built up under him.
Amen!
Amen!
Thy Kingdom come!
Thy will be done on earth as it
is done in heaven!
+Vol. II, pages 230-232.
