Browsed by
Category: The Great Pyramid

The Great Pyramid, Part 40

The Great Pyramid, Part 40

A Comparison between the Great Pyramid and the Tabernacle

In order to properly comprehend this subject we will need to first briefly examine the Tabernacle once again, some of you may be already familiar with the Tabernacle, but for the sake of those who are not and/or those who simply need a bit of a refresher we should be happy to explain.

“The Tabernacle which God commanded the people of Israel to construct in the Wilderness of Sin, and in connection with which all their religious services and ceremonies were instituted, was, the Apostle Paul  assures us, a shadow of good things to come. (Heb 8:5; 10:1; Col. 2:17) In other words in its various features, viz. its layout, its furnishings and etc. as well as in the typical ceremonies that were performed in it all of these together depicted the Divine Plan, but more importantly the way to joint heir-ship with our Lord and to a heavenly inheritance.

This being true, our understanding of the plan and work of salvation now in progress, as well as their (i.e. Natural Israel’s) future development, cannot fail to be greatly enlightened by a careful study of those “shadows” which the Israelite’s, for our edification, were caused to repeat year by year continually until the Gospel age introduced their anti-types–the realities 1 Pet 1:11; Heb 10:1-3. Above are two views of the Tabernacle, the first being one of the many common depictions found on the internet, a depiction which incorporates numerous errors which we will not go into at this time, and the second illustration a more recent and more accurate rendering.

The Tabernacle was a house constructed of a series of boards of shittim (acacia) wood, “overlaid” or plated with gold, set on end into sockets of silver, and firmly fastened together by bars of the same wood, also covered with gold. It consisted of two chambers the first upon entering was designated the “Holy” and the second beyond a veil which divided the two chambers was designated the “Most Holy” together these two compartments constituted the Tabernacle proper. This structure as a whole was covered first by a large white linen cloth, interwoven with figures of cherubim, in blue, purple and scarlet,  followed by three additional coverings one of goats hair, another dyed red of rams skins, and the last of  seal skins.

“The Tabernacle was surrounded by a yard, or “Court,” toward the rear of which it stood. This court, 50 cubits (or 75 ft.) and 100 cubits (150 ft.) was formed by a fence of linen curtains…this enclosure was all holy ground,  and was therefore called the “Holy Place“–also the “Court of the Tabernacle” (Most Bible Students simply refer to it as the “courtyard). Its opening, like the door of the Tabernacle, was towards the east, and was called the “Gate” or “Entrance Curtain”; this “Gate” was of white linen, interwoven with blue, purple and scarlet.”

Excerpts taken from “Tabernacle Shadows of the Better Sacrifices, Pages 11-14

“[The Camp, Courtyard, and Tabernacle] distinctly separated and differentiated into three general divisions represent three distinct classes blessed by the atonement; and the two parts of the Tabernacle (The Holy and Most Holy) represent two conditions of one of these classes.

The Camp represented the condition of the world of mankind in sin, needing atonement and desiring it and its blessings; however indistinctly it analyzes its cravings and its groaning’s. These were typified by the “Camp,” the nation of Israel, and were separated from all holy things by the curtain of white linen, which represents to those within a wall of faith, but to those without a wall of unbelief which hindered their view of and access to the holy things within. There was only one gateway to enter the “Holy Place” or “Court”; the type thus testifying that there is but one way of access to God—one “gate”—Jesus. “I am the way . . . No man cometh unto the Father but by me.” (John 14:6) “I am the door.” (John 10:9)

In the typical tabernacle picture the camp consisted of the various tribes of Israel encamped about the tabernacle, the professed people of God, outside of this laid the Gentile nations. This condition of things continued even to our Lord’s Day, with all the Jewish people who professed to be in harmony with the Lord constituting the camp while the Gentiles remained without. Today things have changed; today the camp does not consist of the Jewish people but rather the Gentiles, the Lord having cast off his natural people because of their disbelief opened the door to the Gentiles. This situation of matters is of course only temporary, and so we read,

Blindness in part is happened unto Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved” saved from its blinded condition and alienation from God, and placed in a position to attain eternal life under the conditions of the Millennial age.

However as was with respects to the Jews so too with regards to the Gentiles today, the camp consisting predominately of nominal professors, the professed people of God, i.e. the professing Christian Church, “those who proclaim they are Jews (the true “Israel of God) but who are not…” (Rev 3:9; Gal 6:16)

“The “campcondition at the present time, we could not think would represent the world in the broad sense, but rather the worldly church. It would represent all those who with more or less desire wish to be in accord with God and who profess his name (believers in general), but through ignorance or superstition or love of the world are not in the proper attitude of heart to receive the deep things of God, the spiritual things at the time in which this spiritual work, the work of Atonement, is being carried on. We do not understand that these were ever begotten of the Spirit. They are merely moral or outward Christians, (i.e. “Nominal Christians”, Christians in name only, “having a form of godliness but denying the power thereof” 2 Tim 3:5) alas the Christian world, Christendom.” (R4607:2)

The Court, represented the condition of Justification, entered through faith in Christ, the `gate.’

Into this `Court’ only Levites (typical of justified believers) were allowed to come. . . . These had access to the `Brazen Altar’ and to the `Laver,’ and did service in the `Court,’ but had no right as merely Levites (believers) to go into the Tabernacle; no, nor even to look into it. (Num. 4:19, 20)

This shows us that even though someone may be a believer, a professed follower of Christ nevertheless they may still not be able to see (to comprehend) spiritual things, this because as of yet they have not been begotten of the Holy Spirit to a new nature, the spirit nature, and as such they are still natural men lacking spiritual insight. As it is written, “The natural man receives not the things of the Spirit . . . neither can he know them, because they are spiritually discerned.” (1 Cor. 2:12–14)

In the `Courtall things were of copper, to indicate that the class admitted there were justified men. The Court did not represent the condition of the spiritual class during the Gospel age, though the priests in sacrificing and washing, used it also.” (T18, 19)

The `Courtyard,’ the justified human condition, is entered by faith only; but while we must retain the faith that justifies, we must do more, if we would experience a change of nature and become `new creatures,’ `partakers of the heavenly calling,’ to be `partakers of the divine nature.’ Entering the `Holy,’ therefore implies our full consecration to the Lord’s service, our begetting of the spirit and our start in the race for the prize of the divine nature—the terms of which are faithfulness to our vow, crucifying the justified flesh, presenting our human wills and bodies living sacrifices to God; no longer to seek human pleasure, honor, praise, etc., but to be dead to these and alive to the heavenly impulses. Yet, into this condition also, we still come through Christ Jesus our Lord, who not only opened for us the `Gate’ of justification through faith in his blood, but who also opened the `Door’ (the first vail) into the Tabernacle, `a new way of life,’ as spirit beings, through and beyond the second vail, by the sacrifice of our justified flesh.

“The two apartments of the Tabernacle, the `Holy’ and the `Most Holy,’ represent two phases or stages of the new life to which we are begotten by the Holy Spirit.

The Tabernacle `building,’ with its two parts, represented the two conditions of all who undergo a change of nature from human to spiritual.

The first apartment, the` Holy,’ represented the condition of all those who (as Levites— justified believers) have consecrated their human nature to death, that they might become partakers of the divine nature (2 Pet. 1:4), having been begotten of the Spirit.

Its second apartment, the `Holy of Holies’, (or “Most Holy”) beyond the `Vail’—death—represented the condition of the faithful over-comers, who will attain to the divine nature. These, after having completed their consecration in death, will be fully changed, born from the dead by the First Resurrection, to the divine nature and organism. No human being, be he ever so full of faith, be he washed from every sin, and in God’s sight justified freely from all things and reckoned perfect, can have any place or privilege in the spiritual things represented in the interiors of the Tabernacle and Temple. He cannot even look into spiritual things, in the sense of appreciating them. But during the Gospel age, such are `called’ to consecrate and sacrifice their human nature in God’s service, and to inherit instead the spiritual nature—as members of the Body of Christ.

“The fact that all things in the Tabernacle were made of gold, representative of the divine nature, implies that it represented the condition of such only as are called to the divine nature. Only those of the Levites who were consecrated to the work of Sacrificing (the Priests) had access to the Tabernacle; so only those of the household of faith who are consecrated to sacrifice, even unto death, enter the divine conditions represented in the Tabernacle.” (T19, 20)

“The Court and the Tabernacle may properly be viewed from two different standpoints, the one representing the final accomplishment of those things typified and the other representing tentative accomplishment of those things and the progress toward their full attainment. For instance, not everyone who makes the consecration to death and passes beyond the first vail of consecration, into the holy or spirit-begotten condition will be a priest, and yet only the priests were allowed in the Tabernacle. Those who come into this Tabernacle now by consecration and fail to become priests will fail to keep their standing in this place. They purpose to live up to their consecration, but come short: hence they fail to maintain their standing as priests, but fall back and become Levites.

“Likewise some come into the Court and assay to be antitypical Levites (believers) who do not attain to all the privileges of Levites because they do not conform their lives fully to do all that is required of Levites. Such are reckoned as coming into the Court condition for a time, but failing to go on and make a consecration, lose their standing, the prospective standing of Levites. As it is only a tentative standing, originally, they must come up to certain requirements to make it sure, to make their selection as Levites firm, positive, lasting.” (R4656:2)

“The `Holy’, represents the present condition of those begotten of God through the word of truth. (Jas 1:18) These as heavenly minded `new creatures,’ though still `in the flesh,’ have their real (inner) life and walk with God within the first vail of consecration, and beyond the intellectual sight of the world and the unconsecrated believers. These enjoy the inner light of the `golden candlestick,’ (representative of the enlightenment of the Holy Spirit) while others are in `outer darkness’; these eat of the special spiritual food, (the “deep things” of the Word of God as enlightened by the Holy Spirit) represented in the unleavened `bread of presence,’ and offer incense (their prayers and daily sacrifices) at the golden altar, acceptable through Christ Jesus.

“The `Most Holy’ represents the perfected condition of those new creatures who, faithful unto death, gain the great prize of our high calling through a share in the first resurrection. (Rev. 20:6) Then, beyond both vails—the fleshly mind and the fleshly body—they will possess glorious spiritual bodies as well as spiritual minds. They will be like their Leader and Forerunner beyond the vail, who, having entered as our Redeemer, hath consecrated for us this new and living way, or new way of life. (Heb. 10:20; 1 John 3:2)

“The spiritual-minded creature in the `Holy’ by faith looks forward through the rent `Vail’ into the `Most Holy,’ catching glimpses of the glory, honor and immortality beyond the flesh; which hope is an anchor to the soul, sure and steadfast, entering into that which is beyond the Vail. (Heb. 6:19; 10:20)

We see, then, that justification by faith, our first step toward holiness, brings us into a condition of `peace with God through our Lord Jesus Christ.’ (Rom. 5:1) When our sins are forgiven, or reckoned covered with Christ’s righteousness, we are a step nearer to God, but still human—in the `courtyard condition.If we would attain the prize of the high calling which is OF GOD in Christ Jesus, and enter through the `Holy’ into the `Most Holy,’ we must follow IN THE FOOTSTEPS OF JESUS our leader and Head—`the High Priest of our profession’—i.e., the High Priest of our order of priesthood—the `royal priesthood.’ (Heb. 3:1; 1 Pet. 2:9)

1)By faith in Christ’s ransom-sacrifice, represented in the Brazen Altar, we enter the `Gate’ to the `Courtyard’—the vail of unbelief and sin is passed (This is the “First Step). This step is one which our Lord Jesus never took, because not being of the Adamic stock, but holy, harmless, separate from sinners, he never was outside the court condition.

2)Renouncing our justified human wills, and all our human aspirations and hopes, we pass the first vail, or vail of human-mindedness, counting the human will as dead; henceforth consulting not it, but the will of God only. We now find ourselves as `new creatures’ in the `Holy’ in the first of the `Heavenlies’ or Holies (Eph. 2:6—Diaglott), and begin to be enlightened by (or through the Holy Spirit) the `Golden Candlestick’ (God’s Word) respecting spiritual things—`the deep things of God’—and to be refreshed and strengthened daily with the truth, as represented in the `showbread,’ lawful for only the Priests to eat. (Matt. 12:4) And thus enlightened and strengthened, we should daily offer up sacrifices at the `Golden Altar’, acceptable to God through Jesus Christ—a sweet perfume to our Father. (1 Pet. 2:5)” T20–22

“When having been justified freely by faith in the ransom, they hear the call, `Present your bodies a living sacrifice, holy, (ransomed, justified and therefore) acceptable unto God, which is your reasonable service’ (Rom. 12:1); and when in obedience to that call, they fully consecrate their justified humanity to God, a living sacrifice, side by side with that of Jesus, it is accepted of God; and in that very act the spiritual life is begun . . . From the moment of consecration these are reckoned of God as `new creatures.’ ” (A196)

“Thus all the saints, all the consecrated, are in a `heavenly’ or `holycondition now—`seated (at rest and communion) with Christ in (the first of these) heavenly places,’ but not yet entered into the `holiest of all.’ No, another vail must first be passed. As the passing of the preceding vail represented the death of the HUMAN will, so the passing of the second vail represented the death of the HUMAN body; both are requisite to complete our `sacrifice’ . . . Both fleshly mind and fleshly body must be left behind before we can enter into the `holiest of all’—perfected as partakers of the divine nature and its spirit conditions: for flesh and blood cannot inherit the Kingdom of God. (1 Cor. 15:50, compare John 3:5, 8, 13)” T22

“In seeking for the lessons of the Tabernacle types we should remember that they represent both progress and completion.” (R4579)

 For a more thorough study of this subject see “Tabernacle Shadows of the Better Sacrifices”. You may likewise wish to see our illustrated studies on the Tabernacle found here, http://sickleoftruth.com/index.html

In our next post we will attempt to show how the Great Pyramid shows the same picture as that of the Tabernacle.

 

 

 

The Great Pyramid, Part 39

The Great Pyramid, Part 39

The Symbolism of the King and the Queen’s Chambers more fully considered.

“With a view to the proper understanding of this subject, let us first consider what are meant by “Mortality” and “Immortality.”

Mortality signifies a state or condition of liability to death; a condition in which death is a possibility, not in which death is a certainty.

Immortality signifies a state or condition not liable to death; not merely freedom from death, but a condition in which death is impossible.

Adam was mortal, that is, in a condition in which death was a possibility. He had life in full and perfect measure, yet not inherent life (not immortality as some erroneously teach). His was a life sustained by “every tree of the garden” with the exception of the one forbidden tree; and so long as he continued in obedience to and in harmony with his Maker, his life was secure, sustaining elements were not denied. Thus seen, Adam had life, and death was entirely avoidable; yet he was in such a condition that death was possible, he was mortal.

Immortality is ascribed only to the Divine nature. Originally it was possessed by Jehovah alone; subsequently it was given to our Lord Jesus in his highly exalted condition; finally it will be imparted to the Church, the body of Christ, when glorified with him—1 Tim. 6:16; John 5:26; 2 Pet. 1:4; 1 Cor. 15:53, 54.

In The Chart of the Ages above three important planes are represented:

(1) The lowest, the plane of human depravity, condemnation and death, Plane (R);

(2) Above this, the plane of human perfection, Plane (N); and

(3) The highest plane, the plane of the Divine nature, immortality, Plane (K).

These same three conditions are symbolized in the Great Pyramid (Plate XXV), by the same method of superimposed planes:

(1) The Descending Passage represents the plane of Adamic condemnation to death;

(2) The Horizontal Passage and Queen’s Chamber (more particularly the level of the Queen’s Chamber floor) represents the plane of human perfection, the condition in which everlasting life is a possibility, but not a certainty; and

(3) The King’s Chamber, the plane of the Divine nature, immortality, the condition in which death is impossible.

In his work Tabernacle Shadows, C. T. Russell points out that gold in the tabernacle symbolizes things Divine; and copper, things human. In the third volume of Scripture Studies, he makes it clear that granite and limestone in the Great Pyramid teach the same; as for instance, the Granite Plug in the First Ascending Passage symbolizes the Divine Law. An examination of Plate XI will show that the only other positions in the Great Pyramid where granite (represented in the Plate by crossed line shading) is used for constructive purposes are the Ante-Chamber, the King’s Chamber, and the five spaces above the King’s Chamber named by Col. Howard Vyse the “Chambers of Construction“—Par. 110 to-115. This would indicate that these chambers symbolize spiritual and divine things or beings, and that all other parts of the interior of the Great Pyramid, with the exception of the Granite Plug, symbolize human things or beings.

Immortality, or the Divine nature, the highest of all spirit natures, is symbolized by the King’s Chamber, which is built entirely of granite. The Queen’s Chamber, on the other hand, being built entirely of limestone, symbolizes the human nature; but inasmuch as it is seven-sided (including the floor and double- inclined roof) it symbolizes that perfection of human nature which will be obtained by all the obedient among men at the end of the “Times of Restitution,” when the will of God will be done on earth as it is done in heaven.

Another clue to the interpretation that the plane of the Queen’s Chamber signifies the plane of human perfection, the condition in which everlasting life is a possibility, is that the level of its floor is above the summit of the Well. We have seen that the Well symbolizes not only in a particular sense the death and resurrection of Christ, but also in a general sense Hades, the death state. Accordingly, the level of the Queen’s Chamber indicates that plane of being which is superior to death conditions; but the fact that this plane is only just at the summit of the Well, would indicate that in this condition there is, nevertheless, always the possibility of death, which, however, would ensue only in the event of disobedience.

Again, an important proof that the level of the Queen’s Chamber represents eternal life on the human plane is that access to it is gained either by the First Ascending Passage, or by the Well, both of which symbolize means of access to earthly life-rights.

(1) The First Ascending Passage symbolizes the Law Covenant, which did not offer spiritual life and blessings nor a heavenly inheritance, but eternal life on the human plane with earthly blessings (Gal. 3:12; Lev. 18:5; Deut. 11:1—; 28: 1—); but just as the First Ascending Passage is completely blocked by the Granite Plug, so the Law Covenant as a way to life was blocked by the Divine Law. As all were thus proved guilty before God, it was necessary that the Son of God should be born as a perfect human being under the Law, and, after proving his right to eternal life on the human plane, surrender this right for ever for the benefit of the human race, as we read: “The man Christ Jesus gave himself a ransom for all “;

My flesh I will give for the life of the world1 Tim. 2:5, 6; John 6:51. It is in harmony with this that, as already shown (Par. 127), the date of the birth of the “man Christ Jesus,” as a perfect human being born under the Law and able to keep it, is indicated in the Great Pyramid at the upper end of the First Ascending Passage, and on the same level as the floor of the Queen’s Chamber.

(2) Thus we see that access to the plane of human perfection is impossible for any of the fallen race by their own works through the Law Covenant, and that the only way to life is through the ransom- sacrifice of Christ. This is symbolized in the Great Pyramid by the only means of access from the Descending Passage to the level of the Queen’s Chamber, namely, by the Well, which, from this point of view, symbolizes the ransom-sacrifice of Christ, the only “way of escape” from the condemnation of death—John 3:18. The final outcome of the ransom will be the restitution to the whole human race of all that was lost by Adam—1 Tim. 2:4-6. But only the obedient will receive eternal life, for “every soul which will not hear [obey] that prophet, shall be destroyed from among the people“—Acts 3:19-23.

Access to the King’s Chamber is possible only by the Grand Gallery AND the Ante-Chamber (A two-step process). This corroborates the teaching of the Scriptures that access to the heavenly inheritance on the Divine plane is limited to this Gospel Age, and is possible only through justification AND sanctification.

The Grand Gallery symbolizes the faith-justification of this Age, the condition of those (believers in general) who, through faith in the ransom-sacrifice of Christ, have passed from the plane of condemnation, and have had imputed to them the earthly life-rights surrendered by Jesus on their behalf.

The Ante-Chamber symbolizes the sanctification of the Gospel Age, the condition of those (believers who have taken “the second step” of a full consecration, Rom 12:1) who, having been justified to human life-rights, have responded to the loving invitation of God, and have made a covenant with, him by sacrificePsa. 50:5. These are reckoned by God as no longer in the flesh but in the Spirit, and are prepared through sufferings for the heavenly inheritance.

There is very great difference between the Kingdom promised to the followers of Christ, and the kingdom prepared from the foundation of the world for the obedient of the rest of mankind (1 Cor 15:50; Matt 25:34); for just as “the heavens are higher than the earth” (Isa. 55:9), so the King’s Chamber, which symbolizes the heavenly inheritance and is situated upon the 50th course of the Pyramid masonry, is high above the level of the Queen’s Chamber which is situated on the 25th course, and symbolizes the earthly inheritance.

There is another method by which the Great Pyramid, under Divine arrangement, symbolizes the essential difference between immortality and mortality. See Scripture Studies, Vol. III, pp. 370-373: “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, though they will not possess that quality termed immortality, which is essentially an element of the Divine nature only, nevertheless such will be supplied with life ever-lasting 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 [Plate XX], 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 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. As you recall from our previous study of the Queens Chamber 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 [Plate XVII]. 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.”

Thus does the Queen’s Chamber with its ventilating air channels now open to the winds of heaven, suggest the thought of the “breath of life” being breathed into man’s nostrils, and man becoming a “living soul“—Gen. 2:7.

Come from the four winds O breath, and breathe upon these slain that they may live… and the breath came into them, and they lived, and stood up upon their feet, an exceeding great armyEzek. 37:9, 10.” (Great Pyramid Passages, Pages 85-91 par. 131-143)

Continued with next post.

 

The Great Pyramid, Part 38

The Great Pyramid, Part 38

The Horizontal Passage to the Queen’s Chamber

The Horizontal Passage to the Queen’s Chamber is divided into two parts, the first portion six-sevenths of the total length with a low roof scarcely four feet above the floor, and the terminal portion, one-seventh of the total length, roomier owing to the drop in the floor at this part, by about twenty-one inches. C. T. Russell suggests that the full length of the Horizontal Passage, from the north wall of the Grand Gallery to the north wall of the Queen’s Chamber, represents the total period of seven thousand years from the fall of man to the end of theTimes of Restitution.” From its proximity to the Queen’s Chamber, and the fact that there is more head-room at this portion, the terminal one- seventh of the passage represents theMillennium,” the last of the seven thousand-year periods from the date of the fall. The first six-sevenths of the passage represents the first six thousand years of the world’s history.

The first portion, as already stated, is only about four feet from floor to ceiling. It well represents the world groaning under the yoke of sin and death, stumbling in the darkness, and going, they know not where. We have seen that the Descending Passage shows much the same thing, but there is a difference between the symbolism’s of the two passages. The Descending Passage, by its downward inclination and its termination at the Pit, is symbolical of the downward course ofthis present evil world” (not the people, but the institutions, i.e. systems of government, religious institutions and etc.) toward the destruction which was due to begin, and did begin, in the year 1914 A.D. (the beginning of *The Great Time of Trouble).

The Horizontal Passage, on the contrary, by its horizontal course, its position at the level of the summit of the Well, and its termination at the seven-sided Queen’s Chamber, symbolizes the course of the world toward Human Perfection. It shows that there is a hope beyond “The Great Time of Trouble,” not for the institutions but for the people; for “the creature [the world in general] was made subject to vanity [frailty], not willingly, but by reason of him who hath subjected the same in hope“—Rom. 8: 20.

It is because of the Ransom-Sacrifice of Christ, that the world’s salvation will be attained; and as the Lamb was slain from the foundation of the world, that is, as God’s purpose in

Christ was planned from the beginning, it is appropriate that the Well, which symbolizes the death and resurrection of Christ, should be at the commencement of the Horizontal Passage, just as it is appropriate that the Queen’s Chamber should be at its termination. God, seeing the end from the beginning, foretold that through Christ the whole creation, now groaning and travailing in pain, would be delivered from the bondage of corruption into the glorious liberty of the children of God — Rev. 13 : 8; Rom. 8:21, 22

 TheGreat Time of Troubleat the close of the six thousand years from Adam’s fall, is represented in the Horizontal Passage by the sudden drop in the floor at the point six-sevenths of the total length of the passage. A traveler, groping and stumbling along the dark Horizontal Passage with head and shoulders bent and aching, if he were ignorant of this drop ahead of him (a very astute point), he would be met with a very disagreeable experience when he came to it. He would be bruised, and humbled. But after a little, when he rose to his feet, he would find to his joy that there is now no longer any necessity to stoop. The end-portion of the passage is approximately five feet eight inches in height, that is to say, it is the average height of man.

This pictures well the present condition of the world. Bowed down by the yoke of sin and death, the nations are groping in the dark, quite unaware of the fact that a time of humiliation awaits them a few years hence (an event even yet at the doors, the signs becoming all the more apparent every day). They will be taken by surprise, and will fall, and all their earthly hopes and aspirations will be wrecked. ( * )

Then the Psalmist’s prophecy will be fulfilled: “Come; behold the works of the Lord, what desolation’s he hath made in the earth; he breaks the bow, and cutest the spear in sunder; he burns the chariot in the fire. Be still, and know that I am God: I will be exalted among the heathen [nations], I will be exalted in the earth“—Psa. 46:8-10. When the people are raised again, they will find to their joy that they will no longer be compelled to walk with bowed heads. The burden of Adamic condemnation will have fallen from their shoulders, for “in those days it will no more be said, The fathers have eaten a sour grape [of sin] and the children’s teeth are set on edge, but every one [who dies] shall die for his own iniquity; every one that eats the sour grape [sins] his teeth shall be set on edge“—Jer. 31:29, 30. From this point onward, all the humble, obedient ones will progress with comfort toward the Queen’s Chamber, the post-millennial condition of eternal bliss Plate XXX.

Nevertheless, should any one during the Millennium think too highly of himself, he will strike his head against the hard roof; for Christ’s rule will be an iron one, and none will be allowed to think more highly of himself than he ought to think. On the other hand, if any one should think too lowly of himself, he will be encouraged to a more sober appreciation of his abilities, because that will be the time when “whosoever exalted himself shall be abased; and he that humblest himself shall be exalted,” for “God resisted the proud, but giveth grace unto the humble“—Luke 14:11; Jas. 4:6.

( * ) “These words are in the first edition of this volume, and were written in 1909. The time pointed forward to, when the nations would be taken by surprise because of the suddenness of the coming of the Trouble, this was the year 1914-1915 (as mentioned throughout the first edition). This prediction, based upon the clear prophetic testimony of the Scriptures, and abundantly corroborated by the Great Pyramid’s symbolism’s and measurements, was signally fulfilled at the date foretold, namely, 1914 A.D., when the Great War (WWI) was precipitated upon the unsuspecting nations. Formerly strong autocratic Kingdoms are now reduced beyond recovery, and others are weakened and will ultimately lie prostrate as well; for the Scriptures which pointed to the date (1914 A.D.) when the overthrow of “Christendom” would begin, also foretells that the destruction will be complete; for “Thy God reigns,” the Kingdom of Christ is begun—Isa. 52:7.”

*Be it noted the “The Great Time of Trouble” had its beginnings in 1914 A.D., but it is a time or period of trouble not just a single day nor a single event. This period of trouble has steadily progressed all these many years and like birth pangs upon a woman in labor so these troubles (pangs) continue to progress both in frequency and in intensity leading eventually to the birth or climax of the great time of trouble, in this case the Seventh Plague, Armageddon. In the depiction above the drop in the floor indicates the beginning of the Great Time of Trouble, however as stated this is a period of time which will eventually accumulate in Armageddon, the reason the whole period is not shown is because it is a relatively short period of time in comparisons with the full length of the finial or last seventh, the Millennial Age, 1000 years.

(Great Pyramid Passages, Pages 103-106 par. 171-176)

In our next post we will take a closer look at the symbolism’s of the King and the Queens Chambers and how they relate.

 

The Great Pyramid, Part 37

The Great Pyramid, Part 37

THE QUEENS CHAMBER continued

The air-channels of the Queen’s Chamber are very interesting. Their existence was not known till so recently as 1872 A.D., exactly six thousand years after the creation of Adam, according to The True Bible chronology. Scratched on the walls above them we read the words: “Opened, 1872.” In “Our Inheritance in the Great Pyramid”, Professor C. Piazzi Smyth relates how Mr. Waynman Dixon, perceiving a crack in the south wall of the chamber, which allowed him at one place to push in a wire “to a most unconscionable length,” set his man, Bill Grundy, to apply his chisel, with the result that before long the tool went right through into a cavity beyond. Further excavating proved the cavity to be the inner end of a neatly squared air channel! Proceeding to the opposite wall, Mr. Dixon discovered a second channel similar to the first. The builders had actually constructed two air-channels for the Queen’s Chamber, but had not carried them through into the chamber itself! They had left the last five inches uncut! That this was their set purpose is demonstrated by the fact that the orifices are not plugged, for there is no jointing, but, to quote Professor C. Piazzi Smyth, “the thin plate is a ‘left,’ and a very skillfully, as well as symmetrically left, part of the grand block composing that portion of the wall on either side.” This is well seen in the photograph which we took of the orifice of the north air-channel—Plate CLXXXV. Half of it is still covered by this five-inch thickness of once concealing stone.

What purpose could the ancient architect have had in view to induce him to expend so much time and trouble in constructing two long air-channels, in such a way that they would be useless as conductors of air until someone would seek, find, and remove the barrier? For we must remember that the first parts of the channels to be laid down in the process of building the Pyramid, would be those portions which are incomplete to the extent of the five inches of uncut stone; and that all the hundreds of feet of carefully executed channeling which ascend from the Queen’s Chamber at a steep angle, must have been added, stone by stone as the Pyramid rose course by course. As even, a casual examination of the various features of this great stone building convinces one that its erector was not by any means a fool, and that he had reason in everything he did, the problem of these air-conductors of the Queen’s Chamber has puzzled the minds of many, even as numerous other features in the Great Pyramid have done. Whatever may be the scientific reason, if any, for these uncompleted channels, the symbolical meaning which appeals to us as correct is that suggested by C. T. Russell See Par. 141-143 (We will take a look at this in our subsequent post).

While the width of the Queen’s Chamber is nearly the same as the width of the King’s Chamber, it is in reality a little less; nor was it intended by the inspired architect that its width should be, theoretically, the same as the other chamber; for the Queen’s Chamber has its own scientific, and therefore theoretical, dimensions. It is not an easy chamber to measure, owing to the saline incrustation on its surfaces, and also to the fact that its floor is not finished off like that of the King’s Chamber. Nevertheless, Professor Petrie points out that, “all around the chamber, and the lower part of the passage leading to it, is a footing of fine stone, at the rough floor level; this projects one to four inches from the base of the walls, … It is to this footing or ledge that we must refer the starting point ” for the measures of vertical height of the chamber.

As the measures of Professor C. Piazzi Smyth are confirmatory of those of Professor Flinders Petrie, we shall here merely refer to the figures of the latter, comparing them with the correct quantities as required by theory. These practical measures are very close to those demanded by theory; and we must remember that neither of the two measurers had any conception as to their true application in the scientific features. Converting Professor Petrie’s measures, which are almost the same as Professor Smyth’s, into their corresponding value in Pyramid inches, we get for his length of the Queen’s Chamber, between the east and west walls, 226.2435+ Pyramid inches.  Theory requires this length to be 226.1735+ Pyramid inches, or about .07, or a 14th part of an inch, less than the practical measure.

Professor Petrie’s figure for the width between the north and south walls is 205.6441+ Pyramid inches.  Theory makes this width only about, less than, a 30th part of an inch under Professor Petrie’s measure or 205.6123 + Pyramid inches.

While as for the vertical height of the north and south walls, the practical measure and the theoretical measure are almost identical, namely, 184.2855+ Pyramid inches. for the first, and  184.2851+ Pyramid inches. for the theory, a difference of only a 25-hundredth part of an inch.

Then as to the vertical height in the center of the chamber, between, the floor and the ridge of the roof, Professor Petrie’s measure is .1637+ of a Pyramid inch less than the amount that theory would require, that is, 244.8549, instead of the theoretical 245.0186+ Pyramid inches.  This small difference of about a 6th of an inch less in Professor Petrie’s measure we ascribe, not to any error in his measuring, but, rather, to a slight settlement in the roof of the chamber, referred to by Professor Petrie himself.

It is proposed to enter fully into the details of the scientific features of the Great Pyramid in the 3rd volume of Great Pyramid Passages; I will therefore draw your attention to the two outstanding ones connected with the Queen’s Chamber meantime:

(1) The length and width of this chamber are so proportioned, that the width, plus a 10th part of the width, is equal to the length. Or, to express the proportion differently: For every 10 inches and part of 10 inches in the width, there is a corresponding 11 inches and part of 11 inches in the length. This is a true “Pyramid” method of computation, employing the basic number 10.

(2) The precise area of the floor of the Queen’s Chamber is so proportioned, under Divine inspiration we are persuaded, that when calculated in square Pyramid inches, and in no other units than these earth-commensurable ones, there is found to be as many such square inches as there are days in exactly 400 solar tropical years, when this total of days is divided by the ratio pie. Or, to state this feature another way: If we regard the total number of square Pyramid inches in the area of the Queen’s Chamber floor as the diameter of a circle, the length of the circumference of this circle is, in linear inches, equal to the days in 400 solar tropical years, which is equal to 4 times the perimeter in inches of the Pyramid’s square base at the mean Socket-level.

The appropriateness of the number 400 in connection with the Great Pyramid’s dimensions, I shall comment upon in the further volume. I only mention these and the other scientific features in this volume to convince you and all truth seekers that the system of design which is apparent in all the dimensions of this monument, could not be the result of unaided human thought; but that behind it all must have been the inspiration of the Lord, as in the case of Moses when he designed the tabernacle, and of David when he designed the Temple—See Par. 389.

The greater part of the walls of the Queen’s Chamber is covered with salt incrustation, which makes it difficult to examine them to any great extent. But here and there are clear spaces, and on parts of the west wall especially we were able to examine the joints between the stones. These joints are marvelous in their closeness, and are barely discernible. Some visitors are at first inclined to believe that what are pointed out to them as joints, are really the ruled scratch of a knife. And yet, though so fine, these joints, both vertical and horizontal, contain cement! Speaking of this, Professor C. Piazzi Smyth says: “The joints are so close, that the edges of the two surfaces of stone, and the filling of cement between, are comprised often to within the thickness of a hair.” (Great Pyramid Passages, Pages 376-388 par. 585-587, 594-605)

“When our Lord came into this world he was not born in degradation and sin, for we read that, “In him was no sin.” He was “holy, harmless, undefiled and separate from sinners.” The “Man Christ Jesus” was born on the plane of human perfection, which in the Great Pyramid is represented by the Queen’s Chamber level, for this limestone chamber symbolizes perfect human life. It is the level of the floor of the Queen’s Chamber which represents the plane of human perfection.

When the line of the floor of the Queen’s Chamber is produced northward, it intersects the floor of the First Ascending Passage 33½ inches from its upper end. That is to say, this produced floor-line of the Queen’s Chamber intersects the floor-line of the First Ascending Passage at that exact point, which is 33 inches short of the upper terminal of the inclined floor, where the Grand Gallery begins; and these 33 inches represent the thirty-three and one-half years of our Lord’s life on earth. (The inches used in these time-measurements are not British inches, but Pyramid inches; and the length of the Pyramid inch is based upon the dimensions of the earth, exactly five hundred millions of them being the length of the polar axis of the earth.)

Thus we see how the Biblical statements that Jesus was “made of a woman,” and “made under the law” (See Gal. 4:4), are corroborated by this feature of the Great Pyramid;—for, as we say, the level of the floor of the Queen’s Chamber represents the plane of human perfection on which Jesus was born, or “made,” and the First Ascending Passage represents the Law to which Jesus was subject from his birth, and which he “nailed” to his cross at thirty-three and one-half years of age.” (Pyramid Discourse 1929, Page xii)

In our next post we will examine the symbolic significance of the Horizontal Passage as well as the Kings and the Queens Chambers a bit more fully.

 

The Great Pyramid, Part 36

The Great Pyramid, Part 36

THE QUEENS CHAMBER

“As indicated in a former letter, the masonry of the Horizontal Passage is very symmetrical. For a length of 64 feet from the beginning of the roof at the Grand Gallery end, each wall is built in two equal courses. In each of these courses there are 15 stones of uniform size, namely, 41¼ inches in length, and half the height of the passage in breadth Plate XI. The vertical joints in the upper course are in line with those in the lower; and those on the east are in direct opposition to those on the west wall. These 15 stones are within the passage, south of the Grand Gallery floor “cut-off.” But wall-stones of the same size extend further northward, almost to the north wall of the Grand Gallery, as Plate CLXXI shows. On the west side the special arrangement of the stones, because of the Well-mouth, breaks the uniformity to a greater degree than on the east side, where, it will be noticed in the lower section of the diagram mentioned, the vertical wall (or Ramp) joints are equally-spaced right from the north wall of the Grand Gallery. In a sense, therefore, instead of there being 15 uniform stones, there can be said to be 20.

It is by this architectural arrangement that the Horizontal Passage is, as it were, continued right from the termination of the First Ascending Passage south-ward to the Queen’s Chamber, even though the Grand Gallery also commences to ascend from the termination of the First Ascending Passage. There is, of course, symbolical significance in this arrangement See Par. 181

 

Following these uniform sets of stones, are two long stones in each course, averaging about six feet in length, after which each wall is built in one course only, apparently as far at least as the drop in the floor of the passage; but beyond this, on to the Queen’s Chamber, the very thick and hard incrustation of salt which entirely covers the walls of this passage, made it impossible for us to locate the joints with any certainty. This salt incrustation is peculiar to the Horizontal Passage and Queen’s Chamber, although a little of it may also be seen on the walls of the First Ascending Passage, and Grand Gallery. [In 1912, during my second visit to the Great Pyramid, I noticed that in the topmost Chamber of Construction above the King’s Chamber, this salt (chloride of sodium) exudes from the surfaces of the large inclined roof-stones, which are of fine limestone, in long flower-like stems. W. R. Wilde first described this curious formation of the salt in 1837 when he ascended to these upper recesses, soon after they were opened by Col. Howard Vyse.] This incrustation can well be seen in the two photos above the first of the niche in the wall and the other of the ceiling.

 

 

With the camera erected in the passage at the south end, a few feet in from the doorway of the Queen’s Chamber, we secured a photograph of the drop or step in this passage—Plate CLXXXIV. To show the difference in the height of the passage north and south of this step, between twenty and twenty-one inches, we stationed Judah near the step with a two-foot rule in his hand. It will be noticed that his head just touches the roof. The extreme irregularity of the floor-surface is due to a thick layer of dust, which covers an excavation made by Col. Howard Vyse in search of a supposed secret passage or chamber under the step. We took another photograph of the Horizontal Passage with the camera erected in the Queen’s Chamber, showing the doorway in the north wall of the chamber—Plate CLXXXVI. To show the height of the doorway, John stands near it on the west side, and Judah occupies the same position as in tie former photograph. The third black and white photo above is another look at the drop in the passage; here a small stone has been added as a step as the original drop is quite large about a foot and a half.

 

Whenever we visited the Queen’s Chamber, we found it very fatiguing to walk along the low part of the passage from the Grand Gallery. The reason is that we required to bend so low, lower even than when walking up the Descending and First Ascending Passages, because although these two passages are of practically the same right-angled height from floor to roof as is the Horizontal Passage, i.e., a little under four feet, yet while walking upward in them we had the advantage of the greater vertical height, which is about five inches more than the right-angled height. (Before John arrived in Egypt I photographed Judah walking up the Descending Passage Plate CLXXXVII. Contrast this with Plate LXV where John is shown walking down the passage, a mode of progression more difficult, even, than walking in the low Horizontal Passage.) We always experienced a feeling of relief when we reached the lower part of the floor to the south of the step, where we could straighten ourselves. In this part of the passage which measures about one-seventh of its total length, we found that one of average height like myself can walk upright, his head just short of touching the roof ; but John, who is a little over the average, had still to bow his head submissively until he reached the full freedom of the Queen’s Chamber. For the symbolical significance of this see Pars. 171-176 (We will take a look at this later).

The photo above is a beautiful picture very good detail.

 

In the Queen’s Chamber we photographed the east wall, showing the full height of the “Niche,” that most unaccountable recess which measures about 184 British inches in height, by 41 inches deep, with a width at the bottom and top of 62 and 20 inches respectively. John is sitting at the entrance of a long horizontal excavation which is now largely filled with debris; while I am shown walking toward the door, the top of which, it will be noticed, is in line with the top of my head. The whole of the doorway, and more of the inclined roof, are shown in K. Vaughan’s drawing; the Niche, also, is more clearly defined—Plate XXX above. We have supplied a more recent color photo in place of the Edgar brothers original as it is much clearer than the original black and white, thus enabling us to make out the details a bit easier. The original photo resembled the drawing; we present the drawing so as to empathize the amount of debris which was still in the chamber at the time. As you can see it has all been cleaned up and a grating has been placed over the opening in the niche. The photo below shows this more clearly.

Professor C. Piazzi Smyth believed that the measurement of the eccentricity of the Niche southward from the center of the east wall, is intended as another key to the length of the Pyramid Cubit; and his measurements to support this theory are verified by those of Professor Flinders Petrie.

The long horizontal excavation driven eastward from the back of the Niche (behind the grating) is another of those fruitless attempts to discover additional chambers and passages in the Great Pyramid. Some have expressed the opinion that the Granite Plug in the First Ascending Passage conceals the lower end of a small vertical shaft, and would have the Plug removed in order to test the truth of the theory. They base their theory on the fact that the small vertical Well-like shaft in the Trial Passages (See Par. 520) descends to the junction of the two inclined passages, and argue, therefore, that a similar shaft should be found at the junction of the Descending Passage with the First Ascending Passage in the Great Pyramid. We venture to dissuade all from entertaining the thought of removing the Plug blocks, as we believe we have good grounds for the opinion that the Granite Plug was intended for a very different purpose than that of concealing a passage, and that it was firmly fixed in its present position to stay!

 

In any case, the theory will not hold, for an examination of the sectional drawing of the Trial Passages (Plate CLVIII) shows that the lower opening of the vertical shaft is situated at the point of intersection of the roofs of the inclined passages, and not at that part of the ascending passage which corresponds to the position occupied by the Granite Plug in the First Ascending Passage of the Great Pyramid.

We do not share the opinion held by some that there are chambers and passages in the Great Pyramid other than those with which we are already familiar. The present passage and chamber system of this wonderful Stone Witness so completely and beautifully meets all the symbolical requirements of our heavenly Father’s great plan of the Ages, that it would be difficult to imagine how any of the features of that plan could be further or better symbolized by the addition of a single passage or chamber.

 

This includes the most recent studies in which it is purposed that there are two further voids, possible chambers located in the pyramid, one the smaller located just above the Descending Passages supposedly located a bit below and behind the two large angular stones found at the entrance, and the other a much larger one located above the Grand Gallery. The odds are more likely that what they are seeing is echoes reverberating off the stone. This may be caused by a number of things including the settlement of the stones over the last 4000 years. Recall likewise that there was an earthquake in 908 A.D. that was strong enough to crack the large granite ceiling stones above the Kings Chamber, this same quake may have crumbled some of the softer limestones in the pyramid and over time a cavity may have formed in certain places. In fact “experts say that builders often incorporated cavities in the pyramids to relieve stress from the overlying stone and avoid collapse.” A cavity (i.e. a hollow or vacancy) in the stone however is not considered a chamber in the truest sense of the word even as the relief or construction chambers found above the Kings Chamber are not considered chambers in the accepted sense of that word.

The idea that there are hidden chambers laden with hidden treasure has long since driven men mad to seek to find just where, the sheer number of excavations points found in the Great Pyramid is a testament of this. Yes it true not all seek for gold and silver, some seek another type of treasure namely fame, notoriety and the honor of men at the prospect of locating another hidden chamber regardless of what it may or may not contain. Poor souls they cannot see the forest for the trees, the Great Pyramid’s true treasure is not hidden in some secret chamber nor does it consist of gold or silver, but rather the true treasure hidden in the pyramid is in its symbolic significance, in its portrayal of the Divine Plan of the Ages, this treasure is hidden in its mathematical measurements and computations. But alas as the Lord has stated, “Eyes they have but see not, ears but comprehend not”, and so they are left groping in the dark seeking for what is right in front of them.

We will continue with our look at the Queens Chamber in our next post.

 

 

The Great Pyramid, Part 35

The Great Pyramid, Part 35

THE KINGS CHAMBER Continued

“We (The Edgar brother’s) photographed the mouth of the south air-channel of the King’s Chamber as it appears on the south wall—Plate CXLII. The surface of the wall immediately above and to the east side of the mouth is much broken away, and the opening is therefore much larger than it was originally.

 

The second color photo above shows just how extensive the damage has been done to the south wall around the southern air-channel; most of this damage was the direct results of so-called archeologist i.e. looters and treasure hunters not all of which were seeking treasure, but rather fame and notoriety. This mentality has contributed more to the destruction of Egyptian antiquities than any other source including that of vandals.

This air-channel runs horizontally southward for a few feet, and then takes a bend upward, and after a second short length still another upward bend, from which point it progresses in a straight line, and at a constant angle, to the southern face of the Pyramid. The floor of the horizontal portion is level, but the roof is arched, both in its breadth from east to west, and in its length from north to south, — a most peculiar feature, and evidently, from every appearance, the original design of the builders. The side walls, where they join the floor, though straight in their length, do not rise at right-angles, but incline outward and upward for about two feet, after which they curve inward in the shape of a dome as already indicated. The result is that, although the floor of the channel is only a few inches wide, there is sufficient space between the walls higher up, and enough height between the floor and the arched roof, to allow one to creep in on hands and knees. I crept in (holding a lighted candle in front of me, which several times was nearly blown-out by the strong current of air which is constantly passing through), and examined the second short, inclined length of the channel. This portion is also of a strange shape. Instead of being oblong in section like the air- channel on the opposite wall of the chamber, or the two channels leading from the Queen’s Chamber, it is oval, and is lined with smooth plaster. Beyond the second bend the channel takes on the usual oblong section. It is puzzling to know why the builders should have made two such departures.

 

We secured a picture of the Coffer, with six of us sitting in it to give an idea of its size Plate CXLI (a). On the right-hand side of this photograph, it will be noticed that a portion of the floor of the chamber is missing. Some of the floor-stones were raised from this, the north-west, corner of the chamber by early looters, who then excavated a large hollow in the soft limestone below the hard granite floor, in the hope of discovering hidden treasure somewhere under the Coffer. This excavation enables one to see that the granite walls of the chamber rest on limestone about five inches below the upper surface of the floor.

 

In some of the pictures of the Kings Chamber you will note a rather large block of stone sitting to the right of the granite coffer; this stone subsequently disappears in later photos (see below). Some have questioned the source of this stone and its original purpose. I believe it is part of the stone work excavated from the floor to the right of the granite coffer; however it’s hard to tell from the photos available whether it is a piece of the granite flooring or a piece of the limestone found below it. It appears to be a part of the lower section comprised of yellow Tura limestone, but I can’t be for sure from the photos. In the old black and white photo below you can see it is still sitting in the hole in the floor from which it was excavated. As far as where it has gone since this time, the odds are as it was not of great importance it was removed as it obstructed the clean look of the chamber, as for the hole in the floor as you can see it has been covered by a grating. The more important question is where did the granite slabs from the floor go? Perhaps these are some of the pieces of granite stones which were found in the lower passages (i.e., the well and the descending passage) and chambers (the grotto and subterranean chamber). It appears from the more recent color photo below that the grating has been removed and the floor repaired with new granite stones.

 

We photographed the door-way of the small passage by which we had entered the King’s Chamber (below). The opening of the north air-channel can be seen on the left-hand side; it will be noticed that its upper edge is in line with the top edge of the doorway.

On the walls behind the Coffer, and also above the door- way, a great many disfiguring names are visible (as can readily be seen in one of the black and white photos above). Names are scrawled everywhere in the Pyramid. Generally they are carved in the stone; but in the King’s Chamber the granite is too hard to make this easily possible, and consequently most of the names are painted on its walls. The King’s Chamber is rightly regarded as the most important apartment in the Great Pyramid. Its dimensions were first published by Professor John Greaves with wonderful accuracy. Professor C. Piazzi Smyth measured this chamber still more fully; and Professor Flinders Petrie’s later operations confirm the previous measures. From these practical measuring’s we are enabled to state with confidence that the theoretically correct dimensions of the King’s Chamber are sustained, and prove absolute and intentional design on the part of the inspired architect. The precise size of this chamber, also, governs directly and indirectly all the dimensions of the remainder of the building, as we hope to show later.

The leading theory requires that the width of the King’s Chamber should be 206.0658 + Pyramid inches., for this number of inches when multiplied by the square-root of the mathematical ratio “pie” (that is √ pie—See Par. 18), yields a number equal to the days in the solar tropical year, namely, 365.2422 nearly See also Par. 21. The square-root of pie, the number which, when multiplied by itself equals 3.1415926535 + (which is the value of pie), is:  1.7724538509 + the length of the King’s Chamber is exactly double its width. The length of the floor-diagonal is, therefore, 460.7772 + Pyramid inches; and exactly half of this is equal to the height of the chamber from floor to ceiling. As the granite walls of the chamber dip down below the level of the floor, there is, in a sense, a second height, of the granite walls alone, namely, 235.2432 + Pyramid inches (See further in NOTE I, page 313.)

The Coffer has been much chipped and otherwise roughly handled, and yet it is wonderful how well preserved it is after so many centuries of ill-usage. It has always commanded the attention of the thoughtful; for while it has the appearance of a sarcophagus; it is acknowledged by all competent authorities, even by those who adhere to the *tombic theory of the Pyramid, that there is no record of a mummy having been found in it. But if it is not a sarcophagus, what, then, was it made for? Mr. John Taylor came forward with the bold theory that the Coffer was intended by the Pyramid’s designer to serve as a standard of capacity measure for all nations. Following John Taylor, Professor C. Piazzi Smyth’s theory was that the Coffer, as a world-wide, or universal, standard of measure, had an inside cubical capacity of a round 71,250 cubic Pyramid inches.  His own careful measures of this stone chest, and the subsequent measures of Professor Flinders Petrie, practically confirms this theory of a capacity-measure of 71,250 cubic Pyramid inches ; and recent discoveries of a mathematical nature still further establish the claim.

Professor Smyth’s belief was that the Coffer had been made in the form of a sarcophagus partly as a blind as to its true purpose, and partly for a symbolical reason. Certain it is that the dimensions of its various parts are all proportioned to one another in a very symmetrical way; and these dimensions, also, bear proportional relationship with other sections of the Pyramid, showing that it was designed as part of the wonderful system which is found to bind together all the dimensions of the entire building. And because of this symmetry we agree with Professor Smyth when he says that the Coffer is not only “a symbolical sarcophagus,” but also “one adapted likewise to something further and more expressly connected with capacity measure.” (NOTE I on page 313 explains a little more about the Coffer.)

*“Reason alone would guide us not to think of the King’s Chamber in the Great Pyramid as a tomb, even if we did not know of its symbolic and scientific purpose; for this noble apartment is provided with well-constructed air-channels,—and a dead king does not require air ! The Queen’s Chamber is also provided with ventilating conduits; but, as explained in Par. 142, these were hidden for a symbolical purpose. The Subterranean Chamber is not so provided; yet even this chamber could not have been used as a sepulcher, partly because of the smallness in bore of the passage which leads to it, but principally because of its extremely chaotic floor. The subterranean chambers in all the other pyramids, on the contrary, were expressly made for the reception of the dead; and not one of them has air-channels, as may well be supposed.” (Great Pyramid Passages, Page 218, par.342)

On striking the smooth sides of the Coffer with the hand, it gives out a clear bell-like sound. This is due to the fact that it is hollowed out of one large block of granite, which, as Professor Flinders Petrie points out, shows unmistakable signs of having been sawn into its rectangular shape. The method, by which this granite block was hollowed out, according to Professor Petrie, was by means of large jeweled tubular drills.

Evidences of the extensive use of saws and drills on all kinds of stones, some of which are harder even than granite, are everywhere apparent in Egypt. How the ancient Egyptians were able to use them has puzzled the minds of Egyptologists for many years. Their knowledge of mechanics teaches them that immense power must have been employed; yet they fail to find any trace of an adequate appliance by which this power could have been generated. Professor Petrie says: “The great pressure needed to force the drills and saws so rapidly through the hard stones is very surprising; probably a load of at least a ton or two was placed on the four-inch drills cutting in granite [He elsewhere speaks of drills of no less than eighteen inches in diameter!] … These rapid spiral grooves [to be clearly seen on the inside of drilled holes] cannot be ascribed to anything but the descent of the drill into the granite under enormous pressure.”

After describing the method by which the builders of the Second Pyramid introduced and placed in position the large granite portcullis which closes that pyramid’s lower entrance passage (See Plate XLIII), Professor Petrie adds the following comment: “The skill required to turn over and lift such a block, in such a confined space, is far more striking than the moving of much larger masses in the open air, where any number of men could work on them. By measuring the bulk, it appears that this portcullis was nearly two tons in weight, and would require 40 to 60 men to lift it; the space, however, would not allow of more than a tenth of that number working at it; and this proves that some very efficient method was used for wielding such masses, quite apart from mere abundance of manual force.”

We suggest that it is probably their almost universal belief in the theory of Evolution, which makes the learned Egyptologists wonder at the undoubted evidences of mechanical knowledge and skill possessed by ancient nations. But to those who, like ourselves, have faith in the Scriptural account of the fall of man from original perfection (Par. 147), the many examples of the skill of 4000 years ago are only confirmatory of our belief. The present great accession of scientific knowledge on all subjects which is held as proof of the theory of Evolution, is to us rather a sign that we are now in the beginning of the times of restitution, concerning which the Scriptures speak so much (Acts 3:21), the times when all things will be restored to original perfection.

Although we do not say that the ancients knew all that modern research has brought to light, yet many things which they knew were lost in the subsequent degeneration of the race, and have not yet been restored to us of this day. The Great Pyramid itself is convincing proof, for instance, of the lost art of building accurately with great masses of stone. The opinion is frequently expressed and generally agreed to by those who can speak with authority that no modern builder could undertake to build the Great Pyramid as it was constructed over 4000 years ago. They would not know how to make such fine joints between the large blocks of stone, or how to fill them with cement.

Speaking about the joints and the use of cement by the Egyptians, Professor Flinders Petrie says: “The use of cement by the Egyptians is remarkable; and their skill in cementing joints is hard to understand. How, in the casing of the Great Pyramid, they could fill with cement a vertical joint about 5 feet by 7 feet in area, and only averaging one-fiftieth part of an inch thick is a mystery [See Par. 86]; more especially as the joint could not be thinned by rubbing, owing to its being a vertical joint, and the block weighing about 16 tons. Yet this was the usual work over 13 acres of surface, with tens of thousands of casing-stones, none less than a ton in weight.”

“To merely place such stones in exact contact at the sides would be careful work, but to do so with cement in the joints seems almost impossible.” Colonel Howard Vyse, in drawing attention to this wonderful cement, writes: “Such is the tenacity of the cement with which they (the casing-stones) are held together, that a fragment of one that has been destroyed remained firmly fixed in its original alignment, notwithstanding the lapse of time, and the violence to which it had been exposed.” Even today with all man’s knowledge he has yet to have been able to copy nor to duplicate this particular ancient cement compound.

It is confirmatory to find so noted an Egyptologist and Evolutionist (Professor Flinders Petrie) adding the weight of his testimony not only to the opinion that the Great Pyramid was at one time entirely encased with beautiful, smooth, and exquisitely jointed limestone, but also to the fact that in its excellency of workmanship, it far surpasses all the pyramids and temples throughout Egypt. As the Great Pyramid is the oldest of the Egyptian monuments, this is against the evolution hypothesis, and in favor of the Scriptural teaching of the Fall.—Morton Edgar. (Great Pyramid Passages, Pages 304-312, par 497-504)

One further point: It is believed by many that at one time the granite coffer may have had a lid as there are three small holes bored into one of its sides (one of these is shown in the first photo above), the second diagram shows how this lid may have been situated upon the coffer. Note the similarity in the sarcophagus pictured below as found in the second pyramid, Khafre’s Pyramid.

As to what happened to the lid in the Kings Chamber, the leading theory is that Al Mamoun finding no treasure in the Pyramid was not about to leave the Pyramid empty handed without some token for all his work and efforts, and so seeing as he could not remove the entire granite coffer itself as its great weight and size would have prevented it from traversing the Ascending Passage he settled simply for the lid itself, conspicuously missing from the coffer. Of course this is but a theory, perhaps there never was a lid, only time will tell.

In our next post we will take a look at the Queens Chamber saving the symbolic significance of the two chambers until last.

 

 

The Great Pyramid, Part 34

The Great Pyramid, Part 34

THE KINGS CHAMBER

Having now examined the Ante-chamber we pass beneath the second low passage which leads us to the Kings Chamber carefully watching both our heads and our feet to insure we don’t stumble over the ¾ rise in the floor of the Kings Chamber.

The King’s Chamber, constructed entirely of immense beautifully squared and leveled blocks of dark polished granite, is the chief apartment in the Great Pyramid, the oneto which, and for which, and toward which, the whole Great Pyramid was originally built.”

The Granite Coffer sits near the west wall of the chamber, and is the only movable article of furniture in the building. Though named the sarcophagus by those who hold to the tombic theory of the Great Pyramid, it exhibits none of the hieroglyphics or other markings which are usually found on the sarcophagi in Egypt, nor is there any record of a mummy ever having been discovered in it. Below looking to our right (or north) we see the second low passage from which we have just entered the Kings Chamber.

The King’s Chamber is situated on the 50th course of the Pyramid masonry at a height of about 150 feet from the ground, and its size (See Plates XX and XXI below) is, approximately, 34 feet from east to west, 17 feet from north to south, and 19 feet in height.

The four walls are built of exactly one hundred stones varying in size, and the ceiling is formed of nine enormous granite beams, stretching from north to south, and extending five feet beyond each side wall. These granite beams are of greater depth than breadth, joist fashion, and constitute the largest stones in the whole Pyramid, *One of them has a breadth (or width) of five feet, a depth (height) of about seven feet, and a length of twenty-seven feet, and weighs about seventy tons. (How did the builders manage to get it into its position?)

*There is no known (visible) stone in the Great Pyramid larger or heavier than this. The weight of Aberdeen red granite, which is similar to the granite of the King’s Chamber, is 165 lbs. to the cubic foot. The cubical content of the roof-stone here mentioned is 945 cubic feet. Its weight is, therefore, rather less than 70 tons (British tons)—a very heavy stone.

Above the King’s Chamber there are five shallow spaces called Chambers of Construction, into the lowest of which, known as “Davison’s Chamber” after its discoverer, access is gained by a small passage entering from the top south-east corner of the Grand Gallery (Shown in Plate XX above). This small passage is rough, but is apparently original. It is about 24 feet in length, and only 32 inches in height by 26½ inches in width. The opening to this peculiar little passage is formed by the removal of one entire stone, from the topmost course of masonry, at the extreme southern end, of the east wall of the Grand Gallery. We did not get an opportunity to explore these upper chambers; and a visit to them is attended with danger. We were informed that there is only one guide (who lives at the Sakkara. Pyramids, about seven miles further up the Nile) who will venture to ascend to the mouth of the small passage, in order to hold a rope for the venturesome visitor who desires to extend his investigations to these upper regions. This guide mounts the giddy height by means of notches cut in the walls at the south-east angle of the Grand Gallery. When we remember the limited area of the upper surface of the Step, the vast sloping depth of the Grand Gallery below, and the great height of the roof where the mouth of the small passage is situated, we can well understand that this guide will require, as the French say, to “take his courage in both hands.” Our Arab attendant essayed to ascend for us, but after climbing a third of the height, said he was afraid and came down again.

“During my subsequent visit to the Great Pyramid in 1912, in connection with the preparation of the manuscript for Vol. II of Great Pyramid Passages, I instructed my Arab attendant, Judah Faid, to get a long and substantial ladder made; and this was erected on top of the Step at the head of the Grand Gallery, its upper end resting on the east wall just below the small doorway of the passage. In addition to this I had several smaller ladders made by means of which I climbed from the lowest (Davison’s) Chamber of Construction to the one above, and so successively from one low chamber to another till I reached the fifth and highest. From the floor of one chamber to the floor of the next above it is, on an average, about ten feet. When I again visited the Great Pyramid a third time, in the early part of 1914, these ladders were all still where I had left them—the small ones in the Chambers of Construction, and the large one down in the Subterranean Chamber to which I had had it removed for safety. I was thus enabled to re-visit these usually inaccessible recesses of the Pyramid.”— (Morton Edgar.)

It was on the 8th of July in the year 1765 A.D., that Davison, accompanied by a few friends (who did not, however, go with him all the way), discovered and examined the lowermost Chamber of Construction. He ascended to the mouth of the small passage by a ladder: and had great difficulty in making his way along the confined passage because of the large amount of dirt and bat’s manure with which it was choked. He perceived that the floor of the chamber is composed of the reverse of the granite beams which form the ceiling of the King’s Chamber, and that the entire widths of their upper surfaces are exposed, thus making this low space about four feet longer than the chamber below, although the width from north to south is the same.

This comprised all that was known of the parts above the King’s Chamber until 1837, when, on the 14th of February of that year, Col. Howard Vyse instructed his workmen to commence an excavation from the inner end of the small passage in a vertical direction, in order to penetrate above the roof-beams of Davison’s Chamber. He states that his reason for pursuing this operation was his belief that a sepulchral apartment lay above Davison’s Chamber, the latter being, as he thought, merely an entresol or low division between the two main apartments below and above. The work of excavating proved laborious and most dangerous, because of its being overhead work, and carried on in so confined a space. It was not until after six weeks of constant boring and blasting, that the workmen managed to make a small hole into the cavity above.

On receiving this information, the Colonel, in great expectation, examined the chamber by the aid of a lighted candle on the end of a rod pushed through the small opening; but, he wrote, “I had the mortification of finding that it was a chamber of construction, like that below it.” He still entertained a hope, however, of discovering a sepulchral apartment somewhere above the King’s Chamber, and his men continued to work upwards, breaking into each Chamber of Construction in succession, until, after three and a half months’ labor, when they had forced a vertical shaft up to a total height of forty feet above the small passage, the fifth cavity was entered. This, owing to its inclined pointed roof, Col. Howard Vyse believed to be the highest and final chamber. According to his measurements, the apex of the gabled roof of this chamber is seventy feet above the floor of the King’s Chamber—See Plate XXI (above).

On the surrounding masonry of all these Chambers of Construction, excepting the lowest, Col. Howard Vyse discovered many red-painted marks and hieroglyphs. He had careful copies of these taken and sent to the British Museum, where they were examined and pronounced to be merely quarry-marks and instructions for the masons, painted on at the quarries. These are the marks referred to by Professor Flinders Petrie, as mentioned in Par. 74. The diagram above depicts some of the hieroglyphs and quarry-marks which were found in the chamber just below Campbell’s Chamber, the fourth highest chamber, dubbed Lady Arbuthnot’s Chamber.

From the foregoing, it will be gathered that the “Chambers of Construction” are not chambers in the usually accepted sense of that word, but merely hollows or vacancies consequent upon the peculiar construction of the masonry above the King’s Chamber, and hence the name “Chambers of Construction.” The series of five layers of great granite beams which are built one above the other at short distances apart, and the additional pairs of great inclined limestone blocks which form the gabled roof of the topmost hollow (with also, probably, other inclined blocks resting upon these again), were evidently intended by the ancient builders to form together a support for the enormous weight of the superincumbent mass of masonry (the ancient top-stone lay more than 300 feet above the King’s Chamber), which would be solid enough to preserve for thousands of years the chaste simplicity of the noble chamber which they protect.

Nor were the precautions against destruction too great, for even with it all there is a slight settlement or inclination of the whole of the King’s Chamber towards the south-west corner, caused by an earthquake, most probably that reported to have occurred in the year 908 A.D.—Par. 84. The shock of this earthquake must have been very severe, for every one of the beams which form the immediate roof of the King’s Chamber, great and strong though they be, are broken across near the south wall, so that as Professor Flinders Petrie has said, the whole of the immensely heavy granite ceiling is upheld solely by sticking and thrusting! Moreover, in every one of the spaces above, the massive roof-beams are either cracked across, or are torn more or less out of the wall principally on the south side! Nevertheless, the wonderful and unique method of construction devised over four thousand years ago by the ancient architect, has so well succeeded in preserving the symmetry and squareness of the great chamber, that none of the effects of the mighty convulsion of nature are apparent to the eyes of the observer standing in it. These effects reveal themselves only upon close scrutiny, with careful measuring and leveling. The King’s Chamber, therefore, with its five horizontal ceilings of granite, four of which are directly built upon granite (the fifth or topmost being built upon limestone—See Plate XX), is the Great Pyramid’s practical sign, or symbol, of Stability. Egypt’s well known symbol of “Stability” has four horizontal ridges.

All the chambers in the Great Pyramid run longer from east to west, than from north to south, and the entrance doorway of each opens on the extreme east of the north wall, the Grotto, even, being no exception to this uniform rule. As all the passages run in the same vertical plane, a sectional drawing of the Pyramid from east to west would show the various chambers situated vertically one above the other—See Plate XXII above, which shows the Chamber System of the Great Pyramid, looking north.

In none of the passages and chambers of the Great Pyramid have we found any of the sculpture-work and carved hieroglyphics which are so common in many of the smaller pyramids, and in all of the temples, obelisks, sphinxes, etc., erected throughout Egypt (as exemplified in the first photo above). There are, indeed, the red marks in the Chambers of Construction (as shown in the second photo above); but these have been pronounced on good authority to be quarry-marks, and are found on the walls of spaces which are strictly speaking not chambers, and were originally built up with solid masonry. In all the other chambers and passages, on the contrary, intended to be visited, the masonry was finished off plain, and polished (though now much serrated and injured by the effects of time and vandalism); and in them neither quarry-marks nor hieroglyphics of any kind have ever been discovered, though many investigators have sought long and diligently for them. It is not by hieroglyphics nor by sculpture-work, but by symbol, measure, and angle that the Great Pyramid of Giza in the land of Egypt yields its secrets, and testifies to the Divine plan of the Ages. (Great Pyramid Passages, Pages 73-78, par. 108-117)

We will continue with our next post.

 

The Great Pyramid, Part 33

The Great Pyramid, Part 33

The Grand Galley

In the last section we saw that the Grand Gallery, in its relation to the Ante-Chamber as the School of Christ, symbolizes the condition of the justified who are called or invited to present their bodies a living sacrifice, holy, acceptable unto GodRom. 12: 1. Those who do so are urged to forget those things which are behind, and reaching forth unto those things that are before, press toward the mark for the prize of the  High Calling  of God in Christ Jesus—Phil. 3: 13, 14. In the present section, the Grand Gallery will be considered as symbolizing the High or Heavenly Calling in itself — Heb. 3: 1.

The two modes of access, the one for the Jew, the other for the Gentile, to the privilege of the High Calling, have already been considered in Pars. 179-182. (Viz. those Jews who accepted Christ as the end of the Law entered by way of the First Ascending passage representing the Law Dispensation, and those Gentiles who accept Christ enter by way of the “Well”, representing the ransom sacrifice of Christ.)

This High Calling began, so far as Jesus was concerned, at his birth, because he was born into this world for the purpose of accepting the call to sacrifice when the due time should come, which was at his baptism; but it was not until his death and resurrection that the “new and living way” was opened up to the world of mankind, first to the Jews and afterwards to the Gentiles. Good men, like John the Baptist (of whom there was no greater), who died prior to the time when Jesus Christ rose from the dead and appeared in the presence of God for us, his followers (Heb. 9 : 24), had no part in this High Calling to be joint – sacrificer and ultimately joint-heirs with the Master—Matt. 11: 11. The first of the Jews to accept this call and to receive the Holy Spirit in token of their acceptance by God, where the 120 disciples when they were assembled in the upper room at Pentecost, the exact date foreshadowed by the Law—Lev. 23: 4-17; Acts 1: 13, 14; 2: 1-18. The first Gentile to accept, and be accepted, was Cornelius, to whom the Apostle Peter was specially sent by God—Acts 10.

The lofty height of the Grand Gallery very well represents the perfect liberty and high aspirations of the followers of Christ. Those who go up this way do not require to walk with their heads bowed as they did when coming up the First Ascending Passage, representative of the Jews bowed down and condemned by the exacting requirements of the Law, or when going down the Descending Passage, representative of the remainder of the human race bowed down under the Adamic condemnation to death. Those who are privileged to go up the Grand Gallery can do so with their heads erect: for “Christ is the end of the law for righteousness to everyone that believeth,” and “there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit “—Rom. 8: 1.

The Jews who struggled up the First Ascending Passage, and the world who labor down the Descending Passage are weary and faint because of their galling yoke and heavy burden; “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint “—Isa. 40: 31.

Nevertheless, although this way is lofty, it is a narrow way, fornarrow is the way which leads unto life “—Matt. 7: 14. It is rather less than seven feet wide above the Ramps, and the walking part between the Ramps is narrower still. It is only three and a half feet wide just room for two to walk abreast, “My Lord and I.” However anxious the Lord’s brethren may be for some dear one to share this pathway with them, while they may assist him to see his privilege, none of them can lead him up. They must urge him to take Jesus’ hand; and all who respond will find Jesus able to save to the uttermost. They will hear Jehovah’s tender words: “Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness “—Isa. 41: 10.

The way is dark; “but unto the upright there arises light in the darkness.” Those who walk this way have a “lamp,” the Word of God, by the light of which they are enabled to see the pathway, and this lamp is shining more and more brightly—Psa. 112: 4 ; 119: 105; Prov. 4 : 18. The way is also slippery; but the wayfarers have the Lord as their yoke-fellow; if they should slip, he will help them. Moreover, they have the Ramps beside them all the way, representing the grace of God, his “great and precious promises” to support them when they are weary, to cling to when they slip.

When I said, `My foot slips,’ thy mercy, O Lord, held me up “—Psa. 93: 18.

Should anyone willfully  begin to retrace his steps, he will find that the way of the backslider is hard, just as in the Great Pyramid the descent of the Grand Gallery is even harder than the ascent. Persistence in this downward course must eventuate in the Second DeathHeb. 6: 4-6; 10: 29; 2 Pet. 2: 20-22.

NOTE: The true collaboration between and the Great Pyramid Passages and the Divine Plan as found in the Word of the Lord should be taken from the perspective of how the chambers and passages appeared during the time of the Edgar brothers and their predecessors viz., Professors Flinders Petrie and Piazzi Smyth, Colonel Howard Vyse, and etc., all of these gentlemen saw the pyramid as it first appeared prior to most of the modern restorations which have taken place since then, thus their notes and most especially their early drawings and photos of the various chambers and passages are invaluable.  These early photos depict how the pyramid is supposed to be view when attempting to collaborate it with the Divine Plan. For example the subterranean chamber (or pit) should not be seen as it is today all cleaned up and well-lit, but rather it should be envisioned as it was when all the rubble was still skewed all about the floor thus giving it the appearance of an unfinished work, a chamber with no noticeable floor or bottom, i.e. a bottomless pit. The same in respects to the Grand Gallery don’t look at it from the perspective of its modern condition all restored and well-lit with all sorts of modern aids, ramps and steps to aid the visitor, but rather try to envision it as the Edgar’s first saw it as in the photo above. Only then will you truly see how the pyramid chambers and passages coincide with the Divine Plan.

The Step at the head of the Grand Gallery represents the last great trial to be overcome in each individual Christian’s course; but just as visitors to the Pyramid can surmount this Step and gain entrance to the King’s Chamber by taking advantage of the help afforded them by their guide and by the Ramps, so all who are true Christians will prove over-comers if their strength is not in themselves, but in the Lord, and if they rely on the grace of God, “the exceedingly great and precious promises: that by these they might be partakers of the Divine nature2 Pet. 1: 4.

When we examine the two side-walls of the Grand Gallery, we see that they are each composed of eight courses of masonry above the Ramps, and that each course projects about three inches beyond the one below it. There are thus seven over-lapping’s, and the width of the passage becomes gradually less between each pair of opposite courses till the roof is reached; here the width is identical with the floor-space between the Ramps. Wordsworth E. Jones suggested that they might represent the various stages in the upward growth in Christian character as detailed in 2 Pet. 1: 5-7: “And besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness love.”

From this point of view, the floor of the Grand Gallery may be taken as representing the foundation of our faith. The Apostle assures us that “other foundation can no man lay than that is laid, which is Jesus Christ“—1 Cor. 3: 11. Jesus himself said: “I am the way “—John 14. 6. It is on him that the “exceedingly great and precious promises” are based, just as it is on the floor of the Grand Gallery that the Ramps are based. The lowest course of each side wall, representing the faith of the Christian, rests on the floor through the medium of the Ramp, and similarly, the faith of the Christian rests on the foundation of Jesus Christ through the medium of the Lord’s great and precious promises.

But the Christian may have all faith so that he could move mountains, and yet, if he did not add to it the various graces of the spirit, the greatest and highest of which is love, his faith would profit him nothing. We must add to our faith the various over-lapping’s of 1), virtue, fortitude, the courage of our convictions; 2), knowledge ; 3), temperance,—self-control ; 4), patience; 5), godliness,—reverence for God with desire to do his commands, duty love ; 6), brotherly kindness,—love for all who are brethren in Christ Jesus ; 7), love in its all-comprehensive sense,—love for God, for the brethren, for mankind in general, for enemies.

These are all built upon, and are additions to each other in the order named, and all are necessary, if we would be joint-heirs with our Lord and Savior Jesus Christ. “If these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacks these things is blind and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure ; for if ye do these things, ye shall never fall ; for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ2 Pet. 1 : 5-11.

The fact that the space between the side walls is narrower and narrower at each overlapping, till the roof is reached where the width is the same as that between the Ramps, would seem to indicate that the various additions to the upward growth in grace enumerated by the Apostle Peter, present more and more difficulty to the individual Christian who is faithful to his covenant of sacrifice. The way becomes narrower and narrower, till at length it becomes as narrow as the way the Master trod. This will be reached only when we develop love in its all-comprehensive sense, in addition to and inclusive of the other graces of the spirit. It is only those who cultivate this love, the sum of all the graces, who will be raised to joint-heirship with Christ, inasmuch as these alone will have proved their fitness to be associated with Christ in judging and blessing the world in righteousness—I Cor. 13 : 1-13 ; 6 : 2 ; Rev. 3 : 21; Psa. 96:9-13.”

The fact that the “shallow groove” or “rut” appears in the lower level of the forth overlap may imply that many brethren fall into a “rut” here having great difficulty developing patience, not only toward their fellow man, but likewise toward the brethren themselves.

(Great Pyramid Passages, Pages 107-122 par. 177-183, 185-209)

In our next post we will begin our examination of the Kings Chamber.

The great Pyramid, Part 32

The great Pyramid, Part 32

The Grand Gallery and the Ante-Chamber to the Kings Chamber, continued

After the visitor to the Great Pyramid enters the Ante- Chamber and stands erect, he finds himself at first in a little compartment measuring 21 inches from front to back, by 42 inches from side to side. His further progress is barred by the “Granite Leaf,” nearly 15 3/4 inches thick, which has its under surface in line with the roof of the entrance passage. The traveler will, therefore, require again to bow very low in order to pass under this block of granite before he can get the full freedom of the Ante-Chamber.

The stooping necessary to pass through the entrance passage, which is constructed entirely of limestone, represents the voluntary death of the human or earthly will, self-renunciation, but this alone is not sufficient. Some on giving up their own will accept the will of the Pope, for instance. To these the Pope’s will becomes infallible, and they consent to believe and do whatever he commands (for others it is the will or degrees of a particular sect, denomination to which they belong). This is not true consecration to God. Those who accept the high calling of God in Christ Jesus must not only deny themselves, but they must also bow to the will of the Lord.  As granite in the Great Pyramid represents things Divine, so the Granite Leaf represents the Divine Will, to which those who would enter the School of Christ must bow submissively. Before they do this, although they are standing under a granite roof (Plate XXXI) representing Divine protection, they are, nevertheless, still standing on limestone. This symbolizes the fact that they are still regarded by God as human beings, not yet begotten to the spirit nature. But as soon as they come to the decision to bow down to the will of God symbolized by the Granite Leaf, thus evidencing their willingness to ” lose their lives” for Christ’s sake, Christ imputes to them a sufficiency of his merit to render their sacrifice holy and acceptable to God. Their justification then becomes complete; and their sacrifice being now a living one, because entirely free from the Adamic condemnation, it is at once accepted by the Lord. As the Apostle states, “there is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit“—Rom. 8: 1.

The difficulty here with the majority of professing Christians is that they know nothing of this second and most important step which they must render first if they are to ever enter the narrow path which leads to joint heir-ship with Christ Jesus our Lord. For the most part the majority are completely ignorant of this necessary step, believing as they have been taught by the blind guides of Christendom that all that is necessary for spirit begettal and a heavenly inheritance is simply a mere profession of faith. Such have put too much faith in their ministers, the blind guides and as such have missed the way. Not the way to salvation, mind you, that was secured through the ransom sacrifice of Christ and is simply dependent upon faith and obedience.

No! It is the “new and living way” to which we refer, a way which leads to something more than just salvation, but to a change of nature, spirit begetting, to cross bearing, to suffering, to sacrifice and then upon a faithful completion of this course to glory, honor, and immortality.

But alas as we have alluded to the blind guides have misled the majority of believers. Even as it is written,

Woe to you lawyers! (Doctors of the Law as they were then called, but now known as the Doctors of Divinity both nevertheless designated by the Lord as the “blind guides” of the blind) For you have taken away (through your traditions and speculations) the key of knowledge (the key to the privileges and opportunities of the Gospel age as they pertain to the church and her special calling, the “Heavenly Calling”, a call to sacrifice now and by and by to glory later, much of which is taught through the Tabernacle types which you neglect to teach) you did not enter in yourselves (enter into “His rest” through faith and consecration, and thus never entered the “Holy”, the spirit begotten condition, Why? Because you were blinded by your own ignorance and disbelief preferring the teachings and traditions of men over that of the Word of the Lord.), and those who were to enter in (whom you presumed to be leading in the proper path, who stood outside the Tabernacle proper) you have hindered (misled through false teachings and misrepresentations),” Luke 11:52 and so they too have never entered in.

That is to say through your own ignorance you have deceived them into thinking they have done everything require of them, yet there remained one more crucial step. You thoroughly convinced them that a mere confession of faith in Christ was all that it took, not only to be saved, but to be begotten of the spirit or “born again” as you like to call it, and that all such believers were assured of a heavenly inheritance. The blame for this deceit however belongs to both the blind guides and the blind who follow them as the vast majority of professed Christians have long since placed far too much faith in the “wisdom of men” in their ministers, Pastors, teachers and etc., rather than in the Word of the Lord itself.

There is no scriptural evidence to support the theory that a mere profession of faith grants anyone spirit begettal.

In the Tabernacle type only those who had entered into the courtyard, who had recognized the brazen altar as typifying Christ sacrifice, and subsequently washed at the laver (typifying the washing of the word) and from there gone forth to present themselves at the entrance to the Tabernacle (typifying the surrendering of the will, consecration), only these having passed the “First Vail” and entered the “Holy” were begotten of the spirit. The vast majority of professed Christians have yet to have experienced a change of natures and are still of the earth, earthly “natural men” lingering in the courtyard, in the tentatively justified condition.

It is important to notice that when Paul besought the Romans to present their bodies a living sacrifice, and pointed out to them that it was their reasonable service to do so (Rom. 12: 1), he did not address those who were enemies of God through evil works, but those who had turned to have faith in God, and were, therefore, his “brethren” of the household of faith. The man who lacks faith cannot present his body a living sacrifice, holy and acceptable to God. Not having been freed from condemnation his death would not be sacrificial, or holy, but would be forfeited at the hands of justice; nor would his body be his own to present. The death of such avails nothing, for “God hath no pleasure in the death of the wicked“; but the sacrificial death of those declared “blessed and holy” because of their faith in Jesus avails much, for “precious in the sight of the Lord is the death of his saints “—Ezek. 33:11; Psa. 116:15.

The visitor to the Ante-Chamber who bows down under the Granite Leaf (likewise typified by passing beneath the “first vail” of the Tabernacle), steps for the first time on to granite; symbolizing that those who submit themselves to the will of God, have now risen from the plane of human justification to the plane of spirit-begetting. Henceforth God reckons them dead as human beings (Col. 3:3),—not dead in Adam, but dead in Christ,—and alive as spirit beings. They are “accepted in the Beloved” as members of his body. They are immersed into Christ, because they are immersed into his death (Eph. 1:6; Rom. 6:3); and becoming partakers of his sufferings and death they will ultimately, if found faithful, become partakers of his glorious resurrection, the first or chief resurrection Phil. 3:10, 11; Rev. 20:6.

The first stone of this granite floor is about a quarter of an inch higher than the limestone; and if a vertical line be drawn downward from its first or north edge, it will be found to pass beyond (south of) the Queen’s Chamber which symbolizes the perfect human condition.

Once an entrance has been gained into the Ante-Chamber proper, it is found that the level of its floor falls immediately to the level of the limestone Step outside, showing that although those who are spirit-begotten have now the spiritual mind, the mind of Christ (1 Cor. 2:16), they have as yet undergone no change of nature as regards their bodies. They have received the Holy Spirit of promise as an earnest or pledge of their future spiritual inheritance (Eph. 1:13, 14), the Divine nature, but their bodies are still human. Nevertheless, as they are standing on granite, this shows that they are reckoned by God as partakers of the Divine nature, because they have presented their bodies a living sacrifice, and are striving to fulfill their vow of consecration. Above them is the granite roof, signifying that they are, even more than before, under Divine protection. “He that dwells in the secret place of the most high, shall abide under the shadow of the Almighty “—Psa. 91:1.

Before they can enter the “Sanctuary” or King’s Chamber, which is a figure or type of heaven itself (Heb. 9:24), they must bow down once more and pass through another low entrance- passage. The stooping necessary to do this symbolizes death, for those who will become joint – heirs with Jesus Christ must rise from the plane of spirit-begetting to the plane of spirit-birth, that is, they must be changed to the spiritual condition in the actual as distinguished from the reckoned sense before they can enter the heavenly glory, for “flesh and blood cannot inherit the Kingdom of God“—1 Cor. 15:50 (That is the spiritual phase of the kingdom). That the plane of spirit-birth is higher than the plane of spirit-begetting is indicated in the Great Pyramid by the fact that the granite floor of the King’s Chamber is on a higher level than the upper surface of the first granite stone in the floor of the Ante-Chamber.

The emergence from the low entrance-passage into the King’s Chamber symbolizes the ‘resurrection of those who have been faithful followers of Christ. This is the first or chief resurrection concerning which John the Revelator states: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years “—Rev. 20: 6. Paul, speaking of the same class, said: “The dead in Christ shall rise first” (1 Thess. 4: 16), and again, “It is a faithful saying: For if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him2 Tim. 2:11, 12.

This gracious offer of joint-heirship with Jesus is free to those who have ears to hear the glad tidings before the time when the door of opportunity will close, and all who accept and are faithful unto death will receive the crown of life, and will find that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in them, for they will be raised in the likeness of Christ’s glorious spiritual body and will reign with him—Rev 2 : 10; Rom 8 : 18; Phil 3 : 21; 1 John 3 : 2.

It is thus evident that the Grand Gallery symbolizes the plane of faith-justification; the first granite stone in the Ante- Chamber the plane of spirit-begetting ; and the granite floor of the King’s Chamber (or Sanctuary) the plane of spirit-birth, the Divine nature.

Continued with next post.

 

The Great Pyramid, Part 31

The Great Pyramid, Part 31

The Grand Gallery and the Ante-Chamber to the Kings Chamber

“From the viewpoint now to be considered we see that the Grand Gallery, the Ante-Chamber, and the King’s Chamber correspond respectively with the Court, the Holy, and the Most Holy of the Tabernacle in the wilderness—See  Tabernacle Shadows,  by C. T. Russell. And when these three compartments in the Great Pyramid are compared with the Chart of the Ages (Plate V), they are found to correspond respectively with the plane of justification, the plane of spirit-begetting, and the plane of spirit-birth, or Divine Glory.

As already mentioned (Pars. 139, 140), these three compartments and three planes symbolize the three successive steps or conditions of those drawn of the Lord: —

(1) The Grand Gallery represents the condition of the justified by faith, those who are reckoned by God as perfect human beings because of their faith, and are called with the high or heavenly calling to sacrifice (Rom. 12:1), that they may become joint-heirs with Christ in his glory.

(2) The Ante-Chamber represents the condition of those who, having accepted this gracious invitation to present their justified human nature in sacrifice, arebegotten againto a new nature, receiving theholy spirit of promiseas an earnest of their future spiritual inheritance, thespirit of adoptionwhereby they now cryAbba, Father “—Eph 1:13, 14 Rom 8:15; Gal 4:6; Heb 12:9. These are the spirit-begotten, and are now in theSchool of Christwhere they receive trials and testings necessary to develop them asnew creatures in Christ Jesus.” In this School, grace and peace are multiplied unto them through the knowledge of God, and of Jesus their Lord, 2 Pet. 1:2.

(3) The King’s Chamber represents the condition of the spirit-born, those who have completed their sacrifice in death, and have in the resurrection received spirit bodies of the Divine nature in keeping with their new minds2 Cor. 5:1. Thus the King’s Chamber symbolizes heaven itself, the throne of the Lord.

Those Jews and Gentiles, who are justified by faith, are at peace with God through the Lord Jesus Christ, the purpose being that they may be called to joint-heirship with Christ. In the Great Pyramid they are represented as standing in the Grand Gallery, which, in this picture, symbolizes the conditions of faith-justification.

Just as the First Ascending Passage leads up to the Grand Gallery, so this symbolizes the fact that the privilege of faith-justification was first offered to those who were under the Law Covenant (the Jews); for, as the Apostle Paul says, the Law was theirschoolmaster to bring them unto Christ, that they might be justified by faith“—Gal. 3: 24. For this purpose, that the Jews might be justified by faith, Christ came “to his own“; and to as many as received him as the Father’s appointed way to life, “to them gave he the privilege to become the sons of GodJohn 1: 11, 12. “Christ is the end of the law for righteousness to every one [under the law] that believeth “—Rom. 10: 4. Because of their faith they were no longer compelled to remain under the bondage of the Law-schoolmaster (Gal. 3: 25, 26), even as those who pass from the low confined First Ascending Passage into the greater liberty of the Grand Gallery, are no longer obliged to walk bowed down, but can straighten their backs and raise their heads in full assurance of faith in the great height of the roof.

But those who received Christ by faith were few in number; the vast majority because of unbelief never realized that Christ had taken the Law out of the way, nailing it to his cross (Col. 2: 14); and of them it was written: “Let their eyes be darkened, that they may not see, and bow down their back always “—Rom. 11: 10. As they rejected the glorious liberty of Grace so well symbolized by the Grand Gallery, they were allowed to remain in their bowed condition under the Law symbolized by the First Ascending Passage. But, praise the Lord, “God hath concluded them all in unbelief, that he might have mercy upon all“; for the death and resurrection of the Christ, head and body, symbolized by the breaking-away of the Well-mouth and lower part of the Grand Gallery floor, opened the way by which, when God shall ” take away their sins,” they may ultimately progress to the Queen’s- Chamber condition of human perfection—Rom. 11:27-32.

As merely a “remnant” of the Jewish nation received Jesus as the Messiah, and the rest “judged themselves unworthy of everlasting life,” God turned to the other nations, the Gentiles, to “take out of them a people for his name “—Acts 13: 46 ; 15 : 14. But the Gentiles were not born under the Law symbolized by the First Ascending Passage, but were born down on the plane of Adamic condemnation to death symbolized by the Descending Passage, and, therefore, far away from the Grand-Gallery privileges of the high calling to son-ship. Nevertheless, although Jesus came to his own people, the Jewish nation, being born under the Law, that he might redeem them that were under the Law that they might receive the adoption of sons (Gal 4 : 4, 5), his ransom- sacrifice was all-sufficient to reach right down to those who were “aliens from the commonwealth of Israel,” even as the Well, the Great Pyramid’s symbol of the ransom-sacrifice, descends all the way down to the lower parts of the Descending Passage Plate XL Thus, those ” who sometimes were far off ” from Israel’s covenants of promise, and enemies of God through wicked works, were “made nigh by the blood of Christ ” (Eph. 2 : 12, 13) ; and during his Gospel Age they have passed, symbolically, from the Descending Passage up to the Grand Gallery by means of the Well, that is they have passed through faith in the ransom-sacrifice of Christ from the plane of condemnation to the plane of justification, that they may have the glorious privilege, also by faith, of partaking in the high or heavenly calling of God in Christ Jesus.

But as with the Jewish nation, so also with the other nations, only the few, a “little flock” in all, have exercised saving faith. On their downward course the other nations have passed the Well, the ransom-sacrifice of Christ, without seeing it; or if they did, they have had no faith in it as a way to life. To the majority of the Jews it was a cause of stumbling, just as the upper mouth of the Well may be a cause of stumbling to one who emerges from the First Ascending Passage; and to the majority of the Gentiles it appears to be foolishness, just as the lower end of the Well appears to be merely a side-track from the lower part of the Descending Passage—1 Cor. 1: 23. They little know the drawing power of God, which he exerts on behalf of those, who have faith in this way to life and immortality—John 6 : 44

The great height of the roof, the steep slippery floor, and the help afforded during the ascent by the Ramps,—the stone benches which run the whole length of the Grand Gallery at the base of the side-walls,—symbolize well the upward progress of those who have faith sufficient to advance along the pathway of the just. Yet their path is not an easy one. Owing to the weak-ness of the flesh, they find it difficult and fatiguing to advance. It is not by their own strength, however, but by the strength of the Lord, that they are enabled to conquer the difficulties of the way, and this strength they can have only as a result of faith. Again and again they find themselves prone to slip, but the grace of God, symbolized by the Ramps, enables them to make upward progress in righteousness in spite of the many difficulties, and the more progress they make, the nearer they come to God, just as the Grand Gallery leads one upward and nearer to the King’s Chamber, symbolical of the Holy of Holies, heaven itself.”

Of those visitors to the Great Pyramid who reach the Grand Gallery, the few who make the laborious ascent as far as the great Step at the top, and so come to a position where they can see the low entrance to the Ante-Chamber, find that their labor is not at an end. If they desire to make further progress they will require to surmount the Step, and then, after a short pause on its level upper surface, bow down and creep through the low passage, only three and a half feet high, into the Ante-Chamber. The surmounting of the Step is difficult owing to its height of 36 inches, and to the fact that the feet are resting on the inclined and slippery floor of the Gallery; but by placing a foot on one of the Ramps, the difficulty can be overcome.

In this we have a picture of the condition of those who have advanced through faith to the end of this portion of their journey. Perseverance in following the path of faith-justification (or tentative justification) by the help of the grace of God has led them to the point where they can see the further step of sanctification, just as perseverance in climbing the Grand Gallery by the help of the Ramp leads the traveler to the point where he can see the low entrance into the Ante-Chamber. The Step symbolizes the natural dislike of the human mind to entertain earnestly and sincerely the thought of self-denial and self-sacrifice, forno man ever yet hated his own fleshEph. 5:29. With the help of the grace of God, however, some are enabled by an effort to surmount this difficulty. When they do so, they find that more than half the battle of decision has been won. They are now, for a shorter or longer period, on the halting-place symbolized by the level upper surface of the Step, and can examine more closely the narrow way which lies open before them into the condition of sanctification, and thence to joint-heirship with Christ.

If they will look back and consider the wonderful love of God in sending his Son into the world to die for them while they were yet sinners, they will reason that if, when they were enemies, they were reconciled to God by the death of his Son, much more, being reconciled, they will be saved by his life; and not only so, but they will also rejoice in God through the Lord Jesus Christ— Rom. 5: 8-11. Further, if they consider how much they have already been enabled to accomplish along the pathway of faith- justification, not in their own strength, but in the strength of the Lord, they will not hesitate long in coming to a decision. Doubts evidence lack of faith, and tend to obscure the judgment. The sooner we get rid of them, the more pleasing we shall be to the Lord, for “without faith it is impossible to please him,” and “he that wavers is like a wave of the sea, driven with the wind and tossed; for let not that man think that he will receive anything of the Lord “—Heb. 11: 6; Jas. 1: 6, 7. Sooner or later, if they do not decide for the Lord, they will lose this grace of God which they have received (2 Cor. 6: 1), and find themselves again in the Descending-Passage condition of the world sharing in its condemnation; for just as the sole purpose of the Grand Gallery is to lead to the Ante-Chamber and King’s Chamber, so the sole purpose of faith-justification (tentative justification) in the Gospel Age is to lead us to the sanctified condition and joint-heirship with Christ symbolized by these two compartments of the Great Pyramid. As Jesus said: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it, but whosoever will lose his life for my sake the same shall save it “–Luke 9: 23, 24.

How important it is to realize that it is only the meek whom the Lord will guide in judgment and will teach his way (Psa. 25: 9), and who will, therefore, see that it is their reasonable service to bow down (to fully consecrate themselves), and enter the Ante-Chamber condition of sanctification. These will realize, furthermore, that it is not only their reasonable service to present their bodies a living sacrifice (Rom 12:1), but that a wonderful privilege is being offered to them to share first in the sufferings, and afterwards in the glory, of the Lord; for without sacrifice unto death, none need hope to attain the heavenly inheritance with ChristRev. 2: 10; 2 Tim. 2: 11, 12. When they see this their faith in God and their appreciation of his love for them will lead them to reciprocate, and they will deny themselves, and bowing down to his will, will “make a covenant with him by sacrifice “—Psa. 50 : 5. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.” “Because he [Jesus] laid down his life for us, we ought also to love one another.” “Because he [Jesus] laid down his life for us, we ought to lay down our lives for the brethren “—1 John 4: 10, 11; 3:16, R.V.

Continued with next post.