Last week’s notes.



                                                Open Door Lesson

                                    A Time Line within a Time Line

                 The Six Books of the Kings of Israel

            (I & II Samuel; I & II Kings; I & II Chronicles)


                                                            July 24, 2022





Ø      Abiathar - the following from


Along with Zadok, Abiathar served as one of the chief priests

during David’s reign as king. He was the sole surviving son of

Ahimelech, of the line of Eli.


The the High Priest, held the holiest position in Judaism. His role

extended through history, from Aaron in ancient times until the 

destruction of the Second Temple. His job was to oversee the

Temple service and act as spiritual leader to the Jewish people.

His most prominent responsibility was entering the Holy of Holies 

on Yom Kippur—when the most sacred time, person, and place

converged.  (Taken from


Those who are familiar with the child Samuel and his residence

with Eli, the High Priest, remember that long before, God had

warned Eli that this would happen (II Samuel 2:27-36 - (circa. 1165

B. C.) compare ibid. ch. 4:10-22 - around 24 years later - ) 

The start of the fulfillment


“The gifts and callings of God are without repentance.”

“Known unto God are all His works from the beginning.”

“The Lord is longsuffering to usward, not willing that any

should perish but that all should come to repentance.”




                               Open Door Sunday School Class

                             A Time Line within a Time Line V

                          The Six Books of the Kings of Israel

               (I & II Samuel; I & II Kings; I & II Chronicles)

                                                 July 31, 2022




Besides these, a few days after that feast, on the one and twentieth day

of the month Artemisius, [Jyar,] a certain prodigious and incredible

phenomenon appeared: I suppose the account of it would seem to be a

fable; were it not related by those that saw it; and were not the events

that followed it of so considerable a nature as to deserve such signals.

For, before sun setting, chariots and troops of soldiers in their armor

were seen running about among the clouds, and surrounding of cities.

Moreover, at that feast which we call Pentecost; as the priests were

going by night into the inner [court of the] temple,10 as their

custom was, to perform their sacred ministrations, they said, that

in the first place they felt a quaking, and heard a great noise:

and after that they heard a sound, as of a multitude, saying,

“Let us remove hence.” But what is still more terrible; there

was one Jesus, the son of Ananus, a plebeian, and an husbandman,

who, four years before the war began; and at a time when the city

was in very great peace and prosperity; came to that feast whereon

it is our custom for every one to make tabernacles to God in the temple, 

(17) began on a sudden to cry aloud, “A voice from the east; a voice

from the west; a voice from the four winds; a voice against

Jerusalem, and the holy house; a voice against the bridegrooms,

and the brides; and a voice against this whole people.” This was

his cry, as he went about by day and by night, in all the lanes

of the city. However certain of the most eminent among the populace

had great indignation at this dire cry of his; and took up the man,

and gave him a great number of severe stripes. Yet did not he either

say any thing for himself, or any thing peculiar to those that chastised

him: but still went on with the same words which he cried before.

Hereupon our rulers, supposing, as the case proved to be, that this

was a sort of divine fury in the man; brought him to the Roman

procurator. Where he was whipped till his bones were laid bare.

Yet he did not make any supplication for himself, nor shed any

tears: but turning his voice to the most lamentable tone possible,

at every stroke of the whip his answer was, “Woe, woe to Jerusalem.”

And when Albinus, (for he was then our procurator;) asked him,

“Who he was? and whence he came? and why he uttered such words?”

he made no manner of reply to what he said: but still did not leave

off his melancholy ditty: till Albinus took him to be a mad-man,

and dismissed him. Now, during all the time that passed before the

war began, this man did not go near any of the citizens; nor was seen

by them while he said so. But he every day uttered these lamentable

words, as if it were his premeditated vow: “Woe, woe to Jerusalem.”

Nor did he give ill words to any of those that beat him every day,

nor good words to those that gave him food: but this was his reply

to all men; and indeed no other than a melancholy presage of what

was to come. This cry of his was the loudest at the festivals; and he

continued this ditty for seven years, and five months; without

growing hoarse, or being tired therewith. Until the very time that

he saw his presage in earnest fulfilled in our siege; when it ceased.

For as he was going round upon the wall, he cried out with his

utmost force, “Woe, woe to the city again, and to the people, and

to the holy house.” And just as he added at the last, “Woe, woe

to myself also,” there came a stone out of one of the engines,

and smote him, and killed him immediately. And as he was

uttering the very same presages he gave up the ghost.


Taken from Jewish Antiquities by Flavius Josephus -

Book 6, chapter 5, point 3.




I will now attempt to draw attention to God leaving the temple in

Jerusalem, not to come back until Christ enters through the

eastern gate as mentioned in v. 2 – (CY – 2009)


There was a precedent set at the time of the Flood when God said

my Spirit shall not always strive with man”  - Genesis 6:3


No one can be saved without the leading of the Holy Spirit drawing

a man to God – Jesus said “No man can come to me, except the

Father which hath sent me draw him” – John 6:44


When Israel turned her back on Jehovah she “mocked the messengers

of God, and despised His words, and misused His prophets, until the

wrath of the Lord arose against His people, till there was NO REMEDY” –

II Chronicles 36:16


Therefore Jehovah withdrew from His  people and this withdrawal has

lasted for around 2500 years.   This withdrawal, in stages, is depicted by

Ezekiel in the following passages:


  • We find God in His temple – chps. 1:28, 3:23, 8:4


  • We see God having removed to the threshold or door of the temple –

            chps. 9:3, 10:4



Comment on 9:3 – “Was gone up” - better, went up. The prophet saw the

process as well as the result. The “glory of the Lord” which he had seen

(ch. 8:4) by the northern gate rose from its cherub throne (we note the

use of the singular to express the unity of the fourfold form), as if to direct the

action of his ministers, to the threshold of the “house.” This may be

connected also with the thought that the normal abiding place of the

presence of the Lord had been “between the cherubim” (Psalm 80:1) of

the mercy seat.


Comment on 10:3-4 – “Now the cherubim stood” - The position of the

cherubim is defined, with a vivid distinctness of detail. They had been standing

on the right, i.e. the southern side of the sanctuary. What follows is probably a

reproduction of the change of positions described in ch. 9:3, and the verbs

should be taken, therefore, as pluperfects. The cloud of glory, as in 1 Kings 8:10-11

and Isaiah 6:1-2, the Shechinah, that was the token of the Divine presence,

filled the court, but the glory itself had moved to the threshold at the first

stage of His departure.


  • Jehovah departs from the temple through the door of the east gate –

            ch. 10:18-19


Comment on 10:18-19 – “Then the glory of the Lord” - The chariot throne

was, as it were, ready for its Kingly Rider. The “glory”-cloud, or Shechinah.

takes its place over them, and the departure begins. From that hour the temple

was, in Ezekiel’s thoughts, to be, till the time of restoration contemplated in ch.

40-48., what Shiloh had been, a God-deserted place. We are reminded of

the voice which Josephus tells us was heard before the final destruction of

the second temple, exclaiming, “Let us depart hence,” as the priests were

making ready for the Pentecostal feast (‘Bell. Jud.,’ 6:5. 3).


v. 19. The departure has the east gate of the Lord’s house for its

starting point. By that gate, in the later vision of the restored temple, the

glory of the Lord was to return (Ezekiel 43:4).



  • Jehovah leaves the city of Jerusalem and stood upon the mountain on

            the east side of the city – ch. 11:23



Comment on vs. 22-23 - Another stage of the departure of the Divine glory closes

the vision. He had rested over the middle of the city. He now halts over the

mountain on the east side of the city, i.e. on the Mount of Olives (2 Samuel 15:30;

Zechariah 14:4). Currey mentions, but without a reference, a Jewish tradition that

the Shechinah, or glory cloud, remained there for three years, calling the

people to repentance. What is here recorded may have suggested the thought of

Zechariah 14:4. We may remember that it was from this spot that Christ “beheld

the city, and wept over it” (Luke 19:41); that from it He, the true Shechinah,

ascended into heaven. Here, perhaps, the dominant thought was that He

remained for a time to direct the work of judgment. And so the vision was

over, and the prophet was borne back in vision to Chaldea, and made known to the

exiles of Tel-Abib the wonderful and terrible things tidal he had seen.