Ramses may have been a great pharaoh, but that doesn’t do him any good because he didn’t worship You and he disobeyed You more than King Solomon did.
If people would listen to You they wouldn’t get in trouble, like Solomon did. Solomon worshipped You and cared about the people in his kingdom:
“And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.
Give therefore thy servant an understanding heart to judge they people, that I may discern between good and bad: for who is able to judge this thy so great a people?” (1 Kgs 3:7, 9).
But men are weak when it comes to beautiful women so Solomon messed up:
“Neither shall he multiply wives to himself that his heart turn not away…” (Deut 17:17).
“Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband” (1 Cor 7:2).
But Ramses did worse, because not only did he not worship You, but he married two of his daughters.
“None of you shall approach to any that is near of kin to him, to uncover [their] nakedness: I [am] the LORD” (Lev 18:6).
“It is reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife” (1 Cor 5:1).
Ramses II was also good in warfare, he knew good strategies to defeat his enemies, but he didn’t know the future.
I have talked abouttechnologyin the past, that it can be useful, but can also be evil. I recently came across a new one that should come out in 2020 that makes me think of the Mark of the Beast.
But first I want to talk about…
The Lord’s Glory Fills the Temple
1 Afterward he brought me to the gate, even the gate that looketh toward the east:
2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory.
“Behold, the glory’ – the high point of chapters 40-48. The temple had been prepared for this moment, and all that follows flows from this appearance.
“Like a noise of many waters” – Ezekiel experienced an audition as well as a vision. For the comparison see 1:24; Rev 1:15, 14:2, 19:6.
3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.
4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.
5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
“So the spirit took me up” – with God being nearer, the function of the guiding angel was taken over by the Spirit of God. Ezekiel was transported into the inner court but not into the temple.
“Filled the house” – as at the consecration of Solomon’s temple.
6 And I heard him speaking unto me out of the house; and the man stood by me.
7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcasses of their kings in their high places.
“I will dwell in the midst of the children of Israel forever” – renewing the promise of 37:26-28.
“Whoredom” – the word can stand either for the sacred prostitution in the Canaanite religion (Baalism) or for spiritual apostasy from true worship of the Lord.
“Carcasses” – the reference is either to idols or to monuments or graves of past kings. Fourteen kings of Judah were buried in Jerusalem, possibly near the temple area.
8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.
“Their threshold by my thresholds” – Solomon’s temple was surrounded by many of his own private structures. The distinction between God’s holy temple and the rest of the world is a central idea in the book of Ezekiel.
“I have consumed them” – as elsewhere in Ezekiel, the unstable practices of the people and their kings brought about their destruction.
9 Now let them put away their whoredom, and the carcasses of their kings, far from me, and I will dwell in the midst of them forever.
10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern.
11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
13 And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar.
14 And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit.
15 So the altar shall be four cubits; and from the altar and upward shall be four horns.
16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.
17 And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east.
18 And he said unto me, Son of man, thus saith the Lord GOD; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon.
19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering.
20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary.
22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock.
23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish.
24 And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.
25 Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish.
26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
27 And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.
“Peace offerings” – after the seven-day consecration by burnt offerings and sin offerings, the altar was ready for the celebration of the more festive peace offerings where the people partook of some of the meat (see Lev 3).
Pharaoh Ramses II
Pharaoh Ramesses II (1303-1213 B.C.) was named for his grandfather, Ramses I. He was the third king of the 19th dynasty of ancient Egypt, and is often cited as the most powerful of the Pharaohs, or simply “Ramses the Great.”
Even before assuming full power he was regarded as co-ruler with his father, Pharaoh Seti I. At the age of 14, he took the throne and married his first wife almost immediately.
In the fourth year of his rule, his armies invaded Syria and went to war against the Hittites, culminating in the bloody Battle of Kadesh. Despite Egypt’s eventual retreat, Ramses often spoke of his own heroism on the battlefield, including implausible tales of being cornered alone, yet single-handedly defeating numerous enemy soldiers.
Several years after Kadesh, he again led Egypt in war against the hated Hittites, but after more than a decade of bloody war he consented to a peace treaty, which led to a long period of general peace and prosperity for both peoples.
His other accomplishments include putting down several uprisings among his own people, and the construction of some of Egypt’s most famous monuments and architecture, including many large statues of himself. He also oversaw the construction of the Ramesseum, a temple built solely to honor him.
The hieroglyphics of Ancient Egypt capture and list the various accomplishments during his lifetime and gives us a snapshot of his life journey and undertakings throughout his life. Due to archaeological findings even more is learned about this great king.
Many writings have been found that tell of his politics, how he controlled kingdom, and how he managed to outsmart many of his enemies. It is these writings that have also given insight into the many great monuments that he left behind and were constructed under his reign.
He reigned for more than 66 years, and had about 200 wives, 100 sons, and 60 daughters. Two of his daughters were eventually “promoted” to become his wives. His favorite and chief wife was Nefertari. And after peace had been accomplished with the Hittites, Ramses took the eldest daughter of the Hittite king as another wife.
Today, we know that he outlived at least 12 of his sons and probably countless wives and probably even grandchildren.
Ramses II has traditionally been identified as the Pharaoh who ruled during the Jewish exodus from Egypt, as reported in Biblical and Hebrew scriptures. If so, then Moses would have been adopted into Ramses’ family as a child.
Ancient Egyptian Gods
The Egyptians worshipped many gods and goddesses, but it seems that there were two main ones: Ra and Osiris.
A lot of powerful people lived in the necropolis and it appears that a lot of money was spent wastefully. King Solomon had an incredible and expensive empire, but he had built You a temple and anyone that truly loves You would always buy the best for You.
But these pharaohs, just like the Pope and a lot of preachers and evangelists today, I think Solomon would call that vanity.
The words of the Preacher, the son of David, king in Jerusalem.
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
What profit hath a man of all his labor which he taketh under the sun?
One generation passeth away, and another generation cometh: but the earth abideth forever.
The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.
All things are full of labor; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.
Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us.
There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.
I the Preacher was king over Israel in Jerusalem.
And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.
That which is crooked cannot be made straight: and that which is wanting cannot be numbered.
I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow (Ecc 1).
In my opinion, anything you spend money on that isn’t useful or is bought to please others is a waste. I guess that would be the same as being vain.
Anyway, I want to get a closer look at…
The Priests’ Chambers
1 Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north.
2 Before the length of an hundred cubits was the north door and the breadth was fifty cubits.
3 Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories.
4 And before the chambers was a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north.
5 Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and then the middlemost of the building.
6 For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground.
7 And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits.
8 For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were a hundred cubits.
9 And from under these chambers was the entry on the east side, as one goeth into them from the utter court.
10 The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building.
11 And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors.
12 And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them.
13 Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy.
14 When the priests enter therein, then shall they not go out of the holy place into the utter court, but there they shall lay their garments wherein they minister; for they are holy; and shall put on other garments, and shall approach to those things which are for the people.
15 Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about.
16 He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about.
17 He measured the north side, five hundred reeds, with the measuring reed round about.
18 He measured the south side, five hundred reeds, with the measuring reed.
19 He turned about to the west side, and measured five hundred reeds with the measuring reed.
20 He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place.
The necropolis lies on the western bank of the Nile at Luxor. Its monuments include a series of mortuary temples built by the pharaohs of the New Kingdom, royal tombs in the Valley of the Kings and the Valley of the Queens, and hundreds of tombs of noblemen that extend from the Dra Abu el Naga in the north to the Asasif in the south.
Although it is known as the “city of the dead,” the necropolis was once a populated and busy community. Beside each mortuary temple there were dwellings for the different orders of priests, stalls for sacrificial animals, guard-houses and store-houses, each with its superintendent.
Surrounding, or in front of each temple there were lakes, groves and beautifully laid out gardens; some of the plants were imported from Syria and Punt.
The pharaohs themselves took up temporary residence on the necropolis to watch the progress being made on their mortuary temples, and supervise their construction and decoration.
Excavations at Kurna, the Ramesseum and Medinet Habu have revealed large palaces with numerous chambers. The largest and best preserved of these complexes lies to the south of Medinet Habu, where Ramses III watched his name being carved, literally, in history.
Also on the necropolis, at Deir el Medina, was a village of workers who carried out the secret task of digging and decorating the royal tombs in the Valley of the Kings.
Excavations over the last half century have revealed that this walled city contained some eighty families. Their professions ranged from quarrying and mortar- mixing, to draughting, painting and designing. There were scribes and foremen, and a director of works who headed the community.
Each family had a simple, sparsely furnished house, and they constructed the tombs nearby. From the tombs at Deir el Medina, and from some 40,000 pieces of inscribed pottery (ostraka) found at the site, archaeologists have been able to trace the activities of this community for generation upon generation, throughout a span of nearly three centuries.
Their very personalities have been revealed: pride in their professional activities, joy at family celebrations, and even their grievances.
I had heard of King Tut before, but not Thebes. I wonder why we don’t hear about it, or at least I never had before? They have a lot of famous pharaohs and things there.
Something else caught my eye, what is the…
The Temple and It’s Walls
1 Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.
2 And the breadth of the door was ten cubits; and the sides of the door were five cubits on the one side, and five cubits on the other side: and he measured the length thereof, forty cubits: and the breadth, twenty cubits.
3 Then went he inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits.
4 So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place.
5 After he measured the wall of the house, six cubits; and the breadth of every side chamber, four cubits, round about the house on every side.
6 And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house.
7 And there was an enlarging, and a winding about still upward to the side chambers: for the winding about of the house went still upward round about the house: therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the midst.
8 I saw also the height of the house round about: the foundations of the side chambers were a full reed of six great cubits.
9 The thickness of the wall, which was for the side chamber without, was five cubits: and that which was left was the place of the side chambers that were within.
10 And between the chambers was the wideness of twenty cubits round about the house on every side.
11 And the doors of the side chambers were toward the place that was left, one door toward the north, and another door toward the south: and the breadth of the place that was left was five cubits round about.
12 Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.
13 So he measured the house, an hundred cubits long; and the separate place, and the building, with the walls thereof, an hundred cubits long;
14 Also the breadth of the face of the house, and of the separate place toward the east, an hundred cubits.
15 And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, an hundred cubits, with the inner temple, and the porches of the court;
16 The door posts, and the narrow windows, and the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows were covered;
17 To that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure.
18 And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces;
19 So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about.
20 From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple.
21 The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.
22 The altar of wood was three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the LORD.
23 And the temple and the sanctuary had two doors.
24 And the doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other door.
25 And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without.
26 And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks.
For much of Egyptian history, Thebes was the leading city of southern Egypt. Located on the eastern bank of the Nile some 450 miles south of Cairo, Thebes was the center of worship for the god Amon, “king of the gods.”
The city reached its zenith between 1500 and 1000 B.C., when it functioned as the center of a vast empire and ranked as one of the wealthiest and most famous cities in the ancient world.
Ancient Thebes, located at modern Luxor and Karnak, comprises the largest collection of antiquities in the world, covering an area of 16 to 18 square miles.
The magnificent temple of Amon, located on the eastern bank of the Nile at Karnak, is the largest temple ever constructed and, until modern times, held the distinction of being the largest columned building in the world. Its magnificent columns, 34 feet in circumference, soar to a height of 69 feet.
Pharaohs recorded their achievements on the temple walls. One of these inscriptions, the Bubastite Portal, constitutes Pharaoh Sheshonk’s (Biblical Shishak’s) record of his campaign against Judah and Israel in 925 B.C. and can be compared with 1 Kgs 14:25-26 and 2 Chr 12:2-9.
On the western side of the Nile is the royal necropolis, including numerous mortuary temples and tombs of the kings and queens of the New Kingdom (Eighteenth to Twentieth Dynasties, c. 1570-1070 B.C.). Here may be found, for example, the beautiful mortuary temple of Queen Hatshepsut (c.1479-1457 B.C.) and the famous tomb of Tutankhamen (King Tut – c. 1336-1327).
Another important mortuary temple is that of Rameses III (c. 1184— 1153 B.C.). This pharaoh recorded on its walls his 1176 B.C. victory over the Sea Peoples, among whom were the Philistines, who settled on the southwestern coast of the region now known as Palestine.
Although the New Kingdom pharaohs were the major builders of Thebes and Karnak, other pharaohs also sought to contribute to their glory. The Twenty-sixth (Nubian) Dynasty sought to revive classical Egyptian culture and further enhanced the splendor of the temple of Amon at Karnak in the late 18th century B.C.
Nahum 3:8-10 vividly describes the Assyrian attack on Thebes that took place around 663 B.C., and the prophets Jeremiah and Ezekiel both wrote words of condemnation against the city, a center of paganism, Jeremiah.
In about 600 B.C., declared that God would punish Amon of Thebes, the pharaoh and the gods of Egypt: They would be given into the hand of Nebuchadnezzar, king of Babylon (Jer 46:25—26; cf. Eze 30:10-19).
A fragmentary clay tablet attests to an attack upon Egypt by Nebuchadnezzar in approximately 569 B.C. The Persians also sacked the city under Cambyses (c. 525 B.C.) and Artaxerxes III (c. 342).
During the Ptolemy period, Thebes was the focal point for Egyptian resistance to Ptolemaic (Greek) rule and three separate rebellions were supported. By the Roman period the glory of Thebes had come to an end.
Deciding on walking with Jesus or being a Freemason would be like deciding if you want to stand in the middle of the highway while an 18 wheeler is headed straight at you. Should you move or not? Dub? The Freemason would stand there like an idiot.
Well God, it appears that nobody, other than You, knows when the Freemasons first began, I’m going to go with Nimrod and the Tower of Babel (Gen 11) because it was all about a one world order and that’s what the Masons and the devil wants.
I’ve read about these two Masons that are trying to find out when it began and they think it started in ancient Egypt then to the Hebrew Kings and then to the Knights Templar. And it is believed that the origin can be traced back to a murder in ancient Thebes.
So first I would like to check out…
The New Temple Arrangements
1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.
“Five and twentieth year…beginning…tenth” – April 28, 573 B.C.
“Of our captivity” – all the dates in the book of Ezekiel are reckoned from the 597 exile, but only here and in 33:21 is the exile specifically mentioned.
“The beginning of the year” – Hebrew Rosh Hashanah, the well-known Jewish New Year festival. It has long occurred in the fall (in either September of October), but since throughout the book of Ezekiel uses a different and older religious calendar, the spring date as given above is correct.
2 In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south.
3 And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.
“Appearance of brass” – indicates the man was other than human.
“Line of flax” – used for longer measurements such as those in 47:3.
“Measuring reed” – used for shorter measurements – about 10 feet and 4 inches long.
4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel.
5 And behold a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.
“Wall on the outside of the house round about” – separating the sacred from the secular.
“Six cubits” – in using the long cubit (seven handbreadth or about 21 inches), which was older than the shorter cubit (six handbreadth or about 18 inches), Ezekiel was returning to more ancient standards for the new community.
6 Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad.
“Gate which looketh toward the east” – the gate of the outer court. The three gates (east, north, south) of the outer court were similar to the three in the inner court, having sex alcoves for the guards (three on each side) and a portico.
Comparable gate plans have been discovered at Megido, Geser and Hazor, all dating from the time of Solomon. The guards kept out anyone who might profane the temple area.
7 And every little chamber was one reed long, and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed.
8 He measured also the porch of the gate within, one reed.
9 Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward.
10 And the little chambers of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side.
11 And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits.
12 The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side.
13 He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door.
14 He made also posts of threescore cubits, even unto the post of the court round about the gate.
15 And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits.
16 And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees.
17 Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement.
“Thirty chambers” – the exact location of these rooms is not given. They were probably intended for the peoples use.
18 And the pavement by the side of the gates over against the length of the gates was the lower pavement.
19 Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward.
“Hundred cubits” – over 170 feet separated the outer wall from the inner wall and was the width of the outer court.
20 And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof.
21 And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits.
22 And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them.
23 And the gate of the inner court was over against the gate toward the north, and toward the east; and he measured from gate to gate an hundred cubits.
24 After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures.
25 And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits.
26 And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof.
27 And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south an hundred cubits.
28 And he brought me to the inner court by the south gate: and he measured the south gate according to these measures;
29 And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.
30 And the arches roundabout were five and twenty cubits long, and five cubits broad.
31 And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps.
32 And he brought me into the inner court toward the east: and he measured the gate according to these measures.
33 And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad.
34 And the arches thereof were toward the outward court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.
35 And he brought me to the north gate, and measured it according to these measures;
36 The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits.
37 And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps.
38 And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering.
39 And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.
“Trespass offering” – discussed in Lev 4-7.
40 And at the side without, as one goeth up to the entry of the north gate, were two tables; and on the other side, which was at the porch of the gate, were two tables.
41 Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices.
42 And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice.
43 And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering.
44 And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north.
45 And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house.
46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him.
47 So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house.
48 And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side.
49 The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.
“Pillars” – called Jachin and Boaz in Solomon’s temple (see Kgs 7:21).
The Freemasons do a lot to help people, but they have an alternative motive. Not only are their actions not for the benefit for those they help, but it is not for Jesus Christ.
“Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward” (Matt 6:2).
I press toward the mark for the prize of the high calling of God in Christ Jesus.
“Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phil 3:14, 17-19).
In a volume of this nature, Freemasonry presents an anomaly, therefore:
Does it qualify as a religion?
Or is it a large fraternal organization that exists for the mutual benefit of all of its members and society as a whole? Is it as secretive as many claim?
Or is its greatest secret the fact that there really are no secrets?
If a person is a Mason, does this present a contradiction with being a Christian?
It is difficult to recount a distinctive history of Freemasonry. Some Masons believe that the origination dates back to Genesis and the time of Adam and Eve. Because Adam sewed fig leaves, these were the first aprons that would later be used in formal Masonic ceremonies.
Others date the origin of the Masonic Lodge to the time of Solomon, who employed the stone masons in the construction of the temple in Jerusalem.
A third rendition links Masons to the construction of the Tower of Babel.
Others claim that the Masons are the descendants of the Knights Templar.
The ancient mystery religions are also thought to have influenced the beginnings of the Lodge.
Credible historians trace the real beginnings of Freemasonry back to the Goose and Gridiron Tavern in London, England, in 1717. It immediately met with opposition from the Roman Catholic Church because of what was perceived to be the secretive nature of the organization.
During the formative years of the development of the Masonry, James Anderson wrote his Constitutions, which revised a 14th century stone man’s Christian guidebook entitled Gothic Constitutions.
This primary document was instrumental in shaping the infant organization. In 1717, Anderson, along with George Payne and John Theophilus Desaguliers, united their efforts to form the Grand Lodges.
Lodges started to spring up all over Europe and America. Almost from the outset attempts were made to bring all of the lodges under one Supreme Grand Lodge, but it never succeeded. Although lodges work together, each one is governed by its own constitution and by-laws.
It was in the United States that the lodges experienced their greatest success. The London lodge granted a charter to the first official lodge in America in July, 1733, in Boston. A Jew by the name of Moses Michael Hays introduced the first Scottish Rite Freemasonry into the United States in the 1760s.
The 1800s saw the establishment of several thousand lodges throughout North America. It became a powerful and significant institution in American society.
Freemasonry also met with some persecution. During the 1820sa a man by the name of William Morgan began passing out secret Masonic literature. He disappeared in 1826, fueling the fires of suspicion that the Masons were responsible for his death.
The Masons were denounced for being a malevolent society filled with secretes and rituals known only to Masons. This lent itself to vast conspiracy theories, which are held to this day.
This strong so-called anti-Masonic period lasted from 1826 to 1840. Those who seemed to be most attracted to Masonic membership and affiliation were immigrants who were largely only nominally religious, unaffiliated, or anticlerical.
Freemasonry soon spread to other parts of the Americas, including Canada and South America. Canada’s first Masonic lodge was built in Cape Breton in 1745. Brazil, Mexico, the West Indies, and numerous other countries all became homes to Freemasonry.
The Lodge has attracted people from all walks of life. Many prominent people have been Masons, such as:
George Washington, George Bush,
Bill Clinton, Barack Obama and other U.S. presidents
Eighteen vice Presidents Five Chief Justices of the U.S. Supreme Court
Astronauts Edwin Aldrin, Virgil Grissom, and Gordon Cooper Actors John Wayne and Clark Gable
Comedian Red Skelton; Composer John Philip Sousa and
General Douglas MacArthur.
Rites and Orders
Freemasonry is comprised of several orders and rites.
All Master Masons undergo initiation in the Blue Lodge. They go through the three degrees of Entered Apprentice, Fellow Craft, and Master Mason. Candidates for membership must be recommended by a present member.
Fellow members then come together at a meeting and cast votes. If the candidate is blackballed, a foul is announced and a second vote is taken. If a candidate is blackballed a second time, he is rejected. Otherwise, they begin to earn the Entered Apprentice degree.
After participating in the required rituals for the degrees, the candidate must take an oath. The words of the oath are as follows:
I promise and swear that I will not write, print, stamp, stain, hew, cut, carve, indent, paint, or engrave it [Masonic secrets] on anything movable or immovable … binding myself under no less penalty than to have my throat cut across, my tongue torn out by the roots, and my body buried in the rough sands of the sea at the lower water mark … where the tide ebbs and flows twice in twenty-four hours; so help me God, and keep me steadfast in the due performance of the same.
York and Scottish Rites
After completing the degrees in the Blue Lodge, Masons may choose to move on and earn additional degrees in one of two rites: the York and Scottish Rites.
Other Masonic Orders
There are numerous other allied orders within Freemasonry in the British tradition. These are:
Ancient Arabic Order of the Nobles of the Mystic Shrine (popularly known as Shriners).
Founded: 1872 in New York
Facts: Thirteen Masons met and discussed the idea of forming a fraternity for the purpose of socializing, apart from getting together for the normal ritual gatherings.
The Order of the Eastern Star
Facts: Membership is open to women who are related to Masons. Additional requirements include belief in a Supreme Being, being free from addiction to alcohol (sounds like AA), and upstanding moral character (that means they can’t hold a political office).
Daughters of the Eastern Star
Founded: 1925, New York
Facts: for the daughters of fathers who are Masons or mothers who are members of the Eastern Star. They must be between the ages of 14 and 20. The organization is found only in New York.
The Order of the White Shrine of Jerusalem
Founded: 1894, Chicago and headquartered in Romulus, Michigan.
Facts: Presiding officer is called the Supreme Worthy High Priestess. The Order of the Eastern Star doesn’t’ recognize the legitimacy of this organization.
Questions have arisen as to whether this oath has ever literally been carried out. Anti-Masons claim that this is precisely what happened to Captain Morgan in 1826, though there is no proof that this ever took place.
Order of DeMolay
Founded: 1919 by Mr. Frank Land and nine high school students from Kansas City, Missouri.
Facts: This order takes its name from Jacques DeMolay, 14th century leader of the Knights Templar, who was burned at the stake. It’s comprised of white males, ages 14 through 21. DeMolay is not directly affiliated with any lodge. Its stress lies in emphasizing patriotism, citizenship, good morality, cleanliness, and faith in God.
International Order of Job’s Daughters
Founded: 1920 by Ethel T. W. Mick in Omaha, Nebraska
Facts: this orders is a sister order sponsored by the Masonic Lodge and Eastern Star. Its purpose is to help girls between the ages of eleven and twenty to develop both morally and spiritually.
Rituals are based on the book of Job in the Bible. The text cited is
And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren (Job 42:15).
Secret rituals are enacted and members swear not to divulge those secrets. Membership is limited to white females. There are exceptions to this today, but a majority of the organizations still adhere to this traditional practice. IOJD is an international order, and it operates on national, regional, and local levels.
International Order of Rainbow Girls
Founded: 1922 by Rev. Mark Sexson, chaplain of the Grand Lodge of Oklahoma.
Facts: to prepare young white girls between the ages of twelve and twenty for membership in the Eastern Star. Faith, hope, and charity (love) serve as the basic theme of the Rainbow ritual. The covenant that God made never to destroy the earth again by flood and sealed with the sign of the rainbow is the defining biblical text of the organization.
“I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud.
And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh (Gen 9:13-15).
The Order of Amaranth
Founded: 1873 in New York. Yet, historians trace its origins to 1653.
Facts: Christina, Queen of Sweden, desired to organize a group of 15 knights and 15 ladies. She adopted the name “amaranth” as the flower that symbolizes eternal life.
Lesser Masonically Related Orders
Other Orders include Daughters of Makonna, Daughters of the Nile, Knights of the Red Cross, Ladies Oriental Shrine of North America, National Sojourners, Order of the Builder, Social Order of the Beauceant of the World, Tall Cedars of Lebanon of the USA, and True Kindred.
Masonic College Fraternities
There are many fraternities that have no direct connection to the Masonic Lodge. These various organizations, however, have adopted the Lodge’s rituals and practices, including its mystery, secrecy, oaths of loyalty, grips, signs, traditions, emblems, badges, and the like.
There are several specifically Masonic-affiliated organizations, such as Acacia, The Square and Compass, Sigma Mu Sigma, The Order of the Golden Key, and Tan Kappa Epsilon.
Facts: This order was formed as an alternative lodge for blacks since they have traditionally been barred from membership in the organizations. In the late 1700s Prince Hall, a black man from the West Indies, migrated to America. He pastored a congregation in Cambridge, Massachusetts.
Hall became a Mason in the British Army Lodge in 1775. He petitioned for membership in the Lodge of Massachusetts but was denied because of his race. He then petitioned the Grand Lodge of England and was granted a charter in March of 1784.
Racism in Freemasonry was a peculiarly American phenomenon. The Prince Hall Lodge, along with other independent lodges, is called “clandestine,” meaning that they are not recognized as legitimate by the various white Lodges.
Some lodges have abandoned racism, but not all. It must be remembered that all lodges are independent. The actions of one do not affect the polity of the others in any way.
Beliefs and Doctrines
An important issue with respect to lodges is the question whether or not it is a religion. There are Masonic authors who claim that it is, but there are others who insist it is not. For example, one of the major authorities in Freemasonry, Albert Mackey, writes:
Freemasonry is … an eminently religious organization.
But Allan D. Large argues that the Lodge is not a religion but merely a fraternal organization.
Religion, as the term is commonly used, implies several things: a plan of salvation or path by which one reaches the afterlife; a theology which attempts to describe the nature of God; and the description of the ways or practices by which a man or a woman may seek to communicate with God.
Masonry does none of those things. We offer no plan of salvation Instead we tell him that he must find the answers to these great questions in his own faith, in his church or synagogue or other house of worship.
The classical Masonic authors generally argued that Freemasonry was and is a religion. More recent writers try tomake the case that it is not.
Webster’s Third New International Dictionary says as one of the definitions given for the term religion:
“A personal awareness or conviction of the existence of a supreme being or of supernatural powers or influences controlling one’s own, humanity’s, or all nature’s destiny.”
Freemasonry in British and American lodges:
Excludes atheists from membership. This suggests a fundamentally religious predisposition in the organization.
The rituals of many of the lodges include prayers, pledges, and hymns.
The various accoutrements of religion are present, such as altars, pulpits, readings, etc. Scottish Rite Freemasonry refers to its meeting places as “temples.”
Masonry has prescribed funeral rituals. During a funeral, the assurance is given to those Masons attending that the departed has now gone to “the Supreme Lodge Above.”
Part of the ritual of becoming a Mason involves being delivered from the pollution of the profane world and receiving “new birth.”
In the words of one Masonic author:
If the Lodge is not a religion, what would it have to do, that it is not now doing, in order to be rightly defined a religion?
Masons have responded that the Boy Scouts require a belief in God and use the word “reverent” in one of their pledges, yet no one attempts to argue that they are a religion. But there is really little to compare here.
The Boy Scouts do little more than include the name “God” in their oaths and motto. They don’t have any accouterments of religion in their meetings, nor do they attempt to define sin or salvation or to prescribe funeral rituals.
Christianity and Freemasonry
The following theological issues are the reasons for the incompatibility of tradition orthodox Christian doctrine and the Freemasonry.
In American and British Freemasonry a member may not be an atheist, but at the same time, he may invoke the name of any god(s). Usually, God is invoked as “the All-Seeing Eye” or the “Great Architect.”
According to the Bible, all people are forbidden to worship any other God:
Thou shalt have no other gods before me (Ex 20:3).
True Christianity (e.g., not Catholic, Mormons, etc.) teaches that Jesus Christ along with the Father and the Holy Spirit is alone to be worshiped:
That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hat sent him.
Verily, verily, I say unto you, He that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life (Jn 5:23-24).
“Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth…
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:10-12).
In short, Masonry has a form of deism in its conceptualization of God. For Christianity, the focus of faith and life is Jesus Christ.
When someone joins Freemasonry, he is asked to undergo an initiatory ritual that describes him as “in darkness, helpless, and ignorant.” He is said to be covered with the pollutions of a profane world.
He is to seek a “new birth” and to withdraw “the veil with conceals divine Truth their [uninitiated] sight.”
The Bible says that through faith in Christ, we have already escaped the defilements of the world:
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.
Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever ( I Pet 1:22-23).
And with that faith we go through the new birth, which is the only way to heaven:
“…Verily, verily I say unto thee, except a man be born again, he cannot see the kingdom of God” (Jn 3:3).
Freemasonry claims to uphold the “Fatherhood of God and the brotherhood of man.” For Christianity, spiritual unity and solidarity are based solely in Christ.
“Neither pray I for these alone, but for them also which shall believe on me throughout their word;
That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (Jn 17:20-21).
The specific name of Jesus Christ is omitted form prayers by Masons. But for Christians, Jesus’ name is the basis of prayer (Acts 4:10-12), and one may never deny the name of Jesus.
“Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels” (Mk 8:38).
For Masons, the Bible is a guidebook for the promotion of good values and morals, though other sacred texts carry equal weight for those from various other religions who become Masons.
For Christianity, the Bible is the only revealed and inspired Word of God:
“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim 3:16).
Human Nature and Sin
According to Masons, human beings can improve their moral condition and behavior through acts of charity, moral living, voluntary performance of civic duties, and so on (the Catholics preach a similar lie).
The ladder is a symbol of progress … its three principal rungs representing Faith, Hope, and Charity, present us with the means of advancing from earth to heaven, from death to life – from mortality to immortality.
Christianity teaches that human nature is not heading for perfection. Human nature is sinful:
For all have sinned and come short of the glory of God (Rom 3:23).
“If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 Jn 1:8)
And we are in need of salvation, then moral improvement.
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn 3:16).
“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference;
For all have sinned and come short of the glory of God.
Being justified freely by his grace through the redemption that is in Christ Jesus” (Rom 3:21-24).
Oaths and symbols are a vital part of Freemasonry and its various ceremonies and rites. They reason that because the oaths are symbolic, a Christian should be able to join and say the oaths without violating his conscience or Scripture.
For Christianity, it is not taking an oath that is offensive. Oaths are a part of life, such as when a Christian takes the oath of office or when a witness holds up his or her right hand and swears to tell the truth.
“Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:
Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
But let your communication be, yea, yea; nay, nay: for whatsoever is more than these cometh of evil” (Matt 5:33-37).
It is not the oath in itself; rather, it is the content of the oath. Christians may not make oaths that wish the harm of other people. One author writes:
The dreadful oaths of Masonry are immoral from the Christian point of view not only because of the macabre punishments invoked (“your throat cut across, your tongue tom out by the root,” etc.) in the name of God, but also because it is sinful to swear in UNCERTAIN matters.
For the oaths are required BEFORE the candidate discovers the “secrets.” … Either the oaths are taken seriously, but then they are blasphemous (cursing and swearing by God’s name). Or else they are not taken seriously, but then they are also blasphemous (literally taking the name of the Lord in vain)
This reflects the general dilemma of Freemasonry: Either the oath is taken seriously, but then it is a sin against the First Commandment (Idolatry). Or else it is not taken seriously, but then it is a sin against the Second Commandment (Blasphemy, taking the name of the Lord in vain).
One commandment specifically states that the name of God may not be misused
“Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain” (Ex. 20:7).
“And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD” (Lev 19:12).
As to cursing, the Bible states that Christians cannot and should not curse:
“Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (Eph 4:29).
“But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth (Col 3:8).
Also remember that Jesus condemned divided loyalties, you are with Him or you’re not:
“No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matt 6:24).
“Ye cannot drink the cup of the Lord and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (1 Cor10:21).
There are numerous reasons why Masonry attracts candidates for membership. It affords a sense of identity or belonging; opportunities for advancement in rank, titles, office, and achievement in general; and a chance to meet other people fraternally.
Masonry affords individuals certain advantages, such as job promotions and business interactions. Freemasonry is also well known for its promotion of and commitment to charitable causes, fascination with secret oaths.
Yet, most of all, realize that the Freemasons defy Jesus Christ.
It’s obvious that you cannot be a Christian and a Freemason. Who in their right mind would prefer to be a Freemason when everyone knows that life on earth is temporary and we get to choose the next life, it’s heaven or hell.
“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life [which the Freemasons promote] is not of the Father but is of the world.
And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever” (1 Jn 2:15-17).
…the city of Thebes. I don’t care about the murder really, I’m interested in the city itself.
I’m not a history buff or a theologist and therefore for me to agree or disagree with the following article would be invalid. I will say that the article makes sense to me. Yet, I do know You and things that You do or say may or may not coincide with our feeble minds.
Yet, what Revelation warns us about, whichDaniel told us (starting in chapter 6) and Jesus told us in Matthew 24, is going to happen. Therefore, I say what Joshua said:
“And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD”(Josh 24:15).
I just cannot imagine how people are unable to accept You, but they can believe in these bogus cults so I want to look at another one of Ancient Man’s Cults, Sects, and Religions:
Prophecy Against Gog Continued
1 Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:
2 And I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel:
3 And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand.
“Bow” – the Lord will disarm Israel’s enemies before they can shoot an arrow.
4 Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured.
5 Thou shalt fall upon the open field: for I have spoken it, saith the Lord GOD.
6 And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the LORD.
7 So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.
8 Behold, it is come, and it is done, saith the Lord GOD; this is the day whereof I have spoken.
9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the hand staves, and the spears, and they shall burn them with fire seven years:
“Seven” – a symbolic number signifying the finality of this great battle against God’s people, as well as indicating the size of the invading armies. As you will notice, the three symbolic or primary numbers of the Bible are 3, 7, and 40.
10 So that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord GOD.
11 And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The valley of Hamon-gog.
12 And seven months shall the house of Israel be burying of them, that they may cleanse the land.
13 Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord GOD.
14 And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search.
“Sever out men of continual employment” – after the seven-month burial period observed by all the people, special squads will be hired full time to ensure total cleansing of the land – by marking for burial any human bones that may have been missed.
15 And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamon-gog.
16 And also the name of the city shall be Hamonah. Thus shall they cleanse the land.
17 And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood.
“Speak unto every feathered fowl…gather…to my sacrifice” – various interpretations are:
1. Since the enemies are all dead and buried, this section is perhaps to be understood as poetic imagery.
2. However, if the passage reverts back to v. 4, a more literal interpretation is possible – the dead bodies weren’t all buried at once.
3.Verses 17-20 involve a restating of vv. 9-16, employing a different figure. The metaphor of sacrifice suggests a consecration to the Lord in judgment, as with Jericho.
18 Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.
“Ye shall eat the flesh of the mighty” – a gory description of what birds of prey commonly do (see Rev 19:17-21). The bodies of the victims are compared to animals commonly used for sacrifices.
“Bashan” – rich pastureland east of the sea of Galilee, known for its sleek cattle and its oak rees.
19 And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you.
“Eat fat…drink blood” – further indication that this is the Lord’s sacrificial feast, in that fat and blood were normally reserved for God (see 44:15; Lev 3:17).
20 Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.
“My table” – sacrificial altar (see 40:38-43 and 41:22 for description of the tables in the new temple.
21 And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them.
“My glory” – God’s visible presence in the world. Here that visibility is due to divine intervention in history.
22 So the house of Israel shall know that I am the LORD their God from that day and forward.
39:22-23 – “The house of Israel shall know…the heathen shall know” – as God had made Himself known to Israel and the nations through His saving acts in Israel’s behalf, so now Israel and the nations wil see Him again at work as He judges His people for their sin.
23 And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword.
24 According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them.
25 Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name;
26 After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid.
“After that they have borne their shame” – the remembrance of shame previously called for is here erased.
27 When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations;
“I…am sanctified in them” – God will reveal Himself anew in a restored holy people.
28 Then shall they know that I am the LORD their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there.
29 Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD.
Gog and Magog
“Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images” (Ex 23:24).
God will not tolerate those who oppose Him. He is God, the creator of all things and He simply does not have to.
“We having the same spirit of faith according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor 4:13).
Our decision is: Do we want to walk with Him or oppose Him?
What are Gog and Magog?
Historically speaking, Magog was a grandson of Noah (Gen 10:2). The descendants of Magog settled to the far north of Israel, likely in Europe and northern Asia (Eze 38:2).
Magog seems to be used to refer to “northern barbarians” in general, but likely also has a connection to Magog the person. The people of Magog are described as skilled warriors (Eze38:15; 39:3-9).
Gog and Magog are referred to in Eze 38-39 and in Rev 20:7-8. While these two instances carry the same names, a close study of Scripture clearly demonstrates they do not refer to the same people and events.
In Ezekiel’s prophecy, Gog will be the leader of a great army that attacks the land of Israel. Gog is described as “of the land of Magog, the prince of Rosh, Meshech, and Tubal” (Eze 38:2-3).
“He went on to explain that Russia was the Magog described in Ezekiel’s prophecy and was thus doomed to destruction.”
“In the thirty-eighth chapter of Ezekiel it says God will take the children of Israel from among the heathen [where] they’d been scattered and will gather them again in the promised land,”
Reagan told Mills. “Ezekiel says that . . . the nation that will lead all the other powers into darkness against Israel will come out of the north.Ezekiel’s battle of Gog and Magog occurs in the tribulation period, more specifically in the first 3½ years. The strongest evidence for this view is that the attack will come when Israel is at peace (Eze 38:8, 11).
The description from Ezekiel is that of a nation that has security and has laid down its defenses. Israel is definitely not at peace now, and it is inconceivable that the nation would lay down its defenses apart from some major event.
When Israel’s covenant with the Beast/Antichrist is in effect at the beginning of Daniel’s 70th Week (also known as the 7-year tribulation, Dan 9:27), Israel will be at peace. Possibly the battle will occur just before the midpoint of the seven-year period.
According to Ezekiel, Gog will be defeated by God Himself on the mountains of Israel. The slaughter will be so great it will take seven months to bury all of the dead (Eze 39:11-12).
Gog and Magog are mentioned again in Rev 20:7-8. The duplicated use of the names Gog and Magog in Rev 20:8-9 is to show that these people demonstrate the same rebellion against God and antagonism toward God as those in Eze 38-39.
It is similar to someone today calling a person “the devil” because he or she is sinful and evil. We know that person is not really Satan, but because that person shares similar characteristics, he or she might be referred to as “the devil.”
The book of Revelation uses Ezekiel’s prophecy about Magog to portray a final end-times attack on the nation of Israel (Rev 20:8-9). The result of this battle is that all are destroyed, and Satan will find his final place in the lake of fire (Rev 20:10).
It is important to recognize that the Gog and Magog of Eze 38-39 is quite different from the one in Rev 20:7-8. Below are some of the more obvious reasons why these refer to different people and battles.
1. In the battle of Eze 38-39, the armies come primarily from the north and involve only a few nations of the earth (Eze 38:6, 15; 39:2). The battle in Rev 20:7-9 will involve all nations, so armies will come from all directions, not just from the north.
2. There is no mention of Satan in the context of Eze 38-39. In Rev 20:7 the context clearly places the battle at the end of the millennium with Satan as the primary character.
3. Eze 39:11-12 states that the dead will be buried for seven months. There would be no need to bury the dead if the battle in Eze 38-39 is the one described in Rev 20:8-9, for immediately following Rev 20:8-9 is the Great White Throne judgment (20:11-15) and then the current or present heaven and earth are destroyed, replaced by a new heaven and earth (Rev 21:1).
There obviously will be a need to bury the dead if the battle takes place in the early part of the tribulation, for the land of Israel will be occupied for another 1,000 years, the length of the millennial kingdom (Rev 20:4-6).
4. The battle in Ez 38-39 is used by God to bring Israel back to Him (Eze 39:21-29). In Rev 20, Israel has been faithful to God for 1,000 years (the millennial kingdom). Those in Rev 20:7-10 who are rebellious are destroyed without any more opportunity for repentance.