THE DESTINY OF
AND
THE TWILIGHT OF CHRISTIANITY:
IN QUEST OF THE MEANING AND SIGNIFICANCE
OF THE HEBREW
AND GREEK SCRIPTURES
THREE-VOLUME EDITION, VOLUME 1
OLD TESTAMENT, CHAPTERS 1 THROUGH 8
John Saggio
(Go to Table of Contents, Chapter 1)www.TwilightofReligion.com
Worldcomeofage@TwilightofReligion.com
Apache Junction, Arizona
©2008 John Saggio
DEDICATION
To all those
Who love the pursuit of truth
and
Courageously follow the path of truth
Wherever it may lead . . .
And to
My father, Joseph D. Saggio
My mother, Helen Giamario Saggio
And
My entire family
Whose benevolent familial webb
Provided and still provides
Strength and love
Contributing to
A life well worth living . . .
To the Saggio’s and Giamario’s
the Licata’s
the Lazzaro’s
the Chalupa’s
the Healion’s
the Maccarone’s
the Alifi’s
the Aune’s
the Biczo’s
All of Whom
Have made living
A joyful and satisfying
Concatenation
Of meaningful relationships
FOREWORD
When Albert Einstein demonstrated scientifically the law of relativity, he had elucidated a big chunk of physics. And so it is with John Saggio’s findings concerning the interpretation of the Hebrew and Greek scriptures.
This book is the sum of fifty
years of research. The discoveries encountered will turn an ordinary Bible
student into a Bible scholar in less time than any other book. This book is
truly an amazing treasure because the reader will understand once for all the
very essence of the Hebrew and Greek Scriptures which have been misunderstood
for the last 2,000 years. This misunderstanding is not because the Messianic
Ecclesia (the primitive New Testament church) was wrong concerning the imminent
arrival of the Parousia of Christ, but because the only authentic
This book will fill the
truth-seeker’s heart with astonishment because it solves many important
problems. So, prepare yourself for a viewing of the true story of
However, the truths revealed herein are as old as the Bible itself, but these lost truths were hidden from the sight of those Christian pseudo shepherds who have acted and continue to act like the Pharisees and scribes of the time of Jesus. Again, the rediscovered truths revealed in this book are extremely important when seeking to understand the covenantal scope of the Hebrew and Greek Scriptures. By ignoring these extremely important facts, the truth-searcher will continue to wander here and there in a world of mysteries controlled by religious minds; thus many honest questions will remain unanswered.
John Saggio’s forensics will
transform the reader’s perception dramatically and permanently. At the present
time, no other book in the world explains the Hebrew and Greek Scriptures like
this one does, and no truth-
seeker can remain insensitive to its content.
Finally, the reader will come to understand why it makes sense that these truths remained hidden from Christianity for the last 2,000 years, because NOW that the world has come of age, the time is right for a correct understanding of what really happened historically, politically, and religiously to the sons of Israel in the time of Jesus and the truths that God wants this world to learn from Israel’s experience.
After reading this book, hopefully you will understand why Mr. Saggio has concluded that one of the great purposes of the Hebrew and Greek Scriptures is to identify the beginning and end of all religions in the eyes of God, religions that began with Adam and Eve’s perception of good and evil and ended with the crucifying of Jesus, the Christ of God.
This book is of capital importance to those seeking truth. So, prepare yourself for a great feast, one which will satisfy your intellectual taste buds and nourish your inquisitive mind.
Ronald Kouri,
August 27, 2008
PREFACE
Purpose
This book presents an ongoing quest for the meaning and significance of the Hebrew and Greek Scriptures (which in this literary quest are assumed to be the Word of God and historically accurate). The study proposes that the promises in the Torah and the Prophets and the promises of Jesus and the writers of the Greek Scriptures, including the author of the Book of Revelation, have all been fulfilled, concluding in 70 A.D. Interweaved in the study are the facts that Jesus the Christ has literally been raised from the dead and has achieved for all men without exception a justification of immortal life.
Because
the entire canon of Scripture has been fulfilled, it is concluded that
Christianity is not the
In
this ongoing quest for the meaning and significance of the Hebrew and Greek
Scriptures is an explanation of Bonhoeffer’s exploration represented by the
expressions “a world come of age,” “religionlessness,” “non-religious
interpretation,” and “religionless Christianity.” This quest also provides a
final appreciative response to Nietzsche’s insights into Christianity as a
religion, as well as a correction of his misconceptions of the Hebrew and Greek
Scriptures of the Jews given to humanity by Yahweh through the ancient nation
of
This book proposes the fulfillment of all biblical prophecy by 70 a.d. It concludes that Christianity is a religion to be distinguished from the Messianic Ecclesia of the Greek Scriptures. This study redefines, on the basis of an Oriental understanding of the Hebrew and Greek Scriptures, the traditional Occidental conception of original sin and biblically redefines the traditional Christian conceptions of grace, election, justification by faith, salvation, and redemption. This analysis of the Hebrew and Greek Scriptures from the point of view of Oriental ancient Israel also necessitates the rejection of the concept of a literal hell (the word eternal, in the Hebrew olam and in the Greek eon, should be translated age, eon, or eonian), as well as the acceptance of the salvation (justification of immortal life) of all men and women without exception. Extraordinarily relevant is the conclusion that Christianity and all religions are obsolete in a world come of age. This radically biblical quest defines the concept of a world come of age and provides a basis for this world come of age in the fulfillment of the Hebrew and Greek Scriptures by the literally only-generated Son of God, Jesus Christ, having been both literally raised from the dead and ascended into the celestial realm.
This study is unique and radically biblical in its treatment of the following subjects:
1. The analogy of
2. The significance of the Lo-Ammi condition of the Northern Kingdom of Israel/Ephraim (chapter 8).
3. The only comprehensive, first century Jewish approach to the Gospel of John (chapter 9, especially the gospel’s opening passage).
4. The only presentation of a first century Jewish interpretation of the Sermon on the Mount (chapter 11, the Emancipation Proclamation of Jesus).
5. The only thoroughly first century Jewish understanding of the parables of Jesus (chapter 12).
6. The only unbiased first century Jewish exposition of Matthew, chapters 24 through 25, the Eschatological Proclamation of Jesus (chapter 13).
7. The only radically biblical illumination of a first century Jewish approach to the apostleship of Paul and his Letter to the Romans (chapters 23 through 25).
8. The only consistent first century Jewish analysis of the Book of Revelation (chapter 17).
9. The only eschatological exposition of the Letters of James, Jude, Peter, John, and Hebrews (chapter 27).
This
literary journey (chapters 1 through 13) follows the covenantal progression of
the Sinatic/Mosaic Covenant (Old Covenant) through to its conclusion at the
crucifixion and ascension of Christ. The journey continues its covenantal
progression (chapters 14 through 28) by following the covenantal progression of
the Golgothic/Messianic Covenant (New Covenant) to its conclusion in 70 A.D.
with the destruction of
Use of the Concordant Literal Translations
The home website for the Concordant Literal Translation is www.concordant.org/. The complete text for the New Testament books can be located at www.concordant.org/version/html. The following is quoted from pages 7-8 of the 1978 Concordant Literal New Testament publication to explain the particular reasons for the use of concordant literal translations in this literary journey:
God’s Word is mankind’s most precious possession. What are all the treasures in the world compared with it? Do they even begin to approach the riches which are brought to us by the knowledge of His mind, the appreciation of His love? Indeed, it is God Himself Who is revealed in the Sacred Scrolls. They alone are the channel of His light, and His life, and His love. Is it not the object of all creation and all revelation to lead us to a knowledge of the Deity? And is it not one of the finest and most fruitful works in the world to bring God’s great gift nearer to earth’s peoples in its original purity, preciousness, and power, and to seek methods of making their access to this boon as easy and practicable as possible? Every human undertaking, and every translation of the Scriptures, falls short of perfection. Our finite understanding, our faulty opinions as to the meaning of words in the ancient languages of inspiration cannot be fully evaded. To reduce this baneful influence to a minimum should be our earnest endeavor.
No mortal can fully comprehend or even sound the depths of God’s marvelous message to mankind. We never reach the point where we cannot find new light and fresh treasures in divine revelation. Since men carry over the truth into another language only so far as they grasp it themselves, no translation can be fully satisfactory. The compiler of the Concordant Literal New Testament, the late A. E. Knoch, was painfully aware of his shortcomings in this regard. He therefore sought to emphasize the necessity of shielding himself against his personal views, his inherited tendencies and traditional errors. This led to the development of the concordant method of translation.
Concordant means “agreeing, correspondent, harmonious, consonant” (Webster’s Third International Dictionary). It was the purpose of the compiler to make a translation that agreed as closely as possible to the original language of the Scriptures, and yet also one that was presented in readable English. The concordant method of translation clearly recognizes the importance of the vocabulary of Scripture keeping distinct the well-chosen words used by God in His revelation of truth. Though absolute consistency cannot be achieved in the making of a readable English translation, the Concordant Literal New Testament, by being “harmonious” with the Original, keeps to a minimum the confusion resulting from translating different Greek words with the same English word.
An example of distinguishing scriptural words in translation is the way in which the word love has been used in English versions. Often the verb love has been used in English versions. Often the verb love stands for two different Greek verbs, phileō and agapaō. Concordantly, however, phileō is rendered be fond (with the idiomatic variants—kiss and friend), and agapaō is rendered love (with the alternate—beloved).
With the exception of occasional idiomatic usages, in this Version each English word does exclusive duty for a single Greek word. By this means the significance and application of a single word can be determined from the inspired contexts.
This Version is also literal in the sense that it follows the word order and sentence structure of the early Greek manuscripts more than do most other translations. And it is also idiomatic in that when needed it alters the Greek syntax (sentence structure) in order to achieve acceptable English. For strict literalness and consistency the English sublinear of the Concordant Greek Text may be consulted.
Following is a list of Concordant Literal Translations published from 1978 through 1994 that were quoted from in this literary journey:
Concordant Literal New Testament .
The Book of
“Genesis,” IN A BEGINNING. 1957/1978.
The Book of “Exodus,” THESE ARE THE NAMES.
The Books of “Leviticus,” AND HE CALLED and “Numbers,” IN THE WILDERNESS.
The Book of “Deuteronomy,” THESE ARE THE WORDS. 1984.
The Book of Psalms.
The Book of Isaiah. 1962/1978. Canyon Country, CA: Concordant Publishing Concern.
The Book of Ezekiel.
The Book of Daniel.
The Twelve “Minor Prophets.” 1979. Canyon Country, CA: Concordant Publishing Concern.
Following is a list of Concordant Literal Translations published from 1998 through 2005 that were quoted from in this literary journey:
The Former
Prophets: Joshua—Judges 1 Samuel—2 Samuel 1 Kings—2Kings. 2001.
1
Chronicles—Job: 1 Chronicles—2 Chronicles Ezra-Nehemiah Esther—Job. 2004.
Proverbs,
Ecclesiastes, and Song of Songs. 1998.
The Latter
Prophets: Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. 2005.
The following are three reasons Scriptures quoted from the Concordant Version (CV) are not indicated as being “modified”:
Acknowledgments
A
word of acknowledgment must be given to those special friends apart from whom
the publication of this volume would have been long in coming. If Ronald Kouri
of
Margaret
Carr of
Robert
G. Gollehon of
Penultimaltely,
I also want to thank my former colleague Richard Bonjour of
Last,
but very important to the design of the dust jacket, the artistic depiction of
the sunset scene was drawn by Joan Herr of
One final acknowledgment is necessary. The conclusions of the biblical quest described in this volume will most likely be controversial, though certainly relevant to all of us living in the 21st century. Consequently, the contributions to the publishing of this volume by all these friends are a tribute to their courage, their love of truth, and their generosity in the offering of valuable time to a friend in need.
John Saggio, September 2008
PART 1A
(Sinatic/Mosaic Covenant Begun)
THE HEBREW SCRIPTURES
THE REVELATIONAL STORY BEGINS
THE FOUNDATIONAL CHAPTERS
Chapters 1 through 8
CHAPTER 1 A Panoramic Introduction
Pursuing Truth The
Faithful Pursuit of Truth
Probing
for Truth
The
Use and Removal of Spectacles
The
Purpose of This Literary Journey
The
Premise of This Literary Journey
A
Beginning--Genesis
Israel's
Perspective
Israel's
Reading of Her Holy Scriptures
Israel's Covenantal Relationship With Yahweh
Israel's Relation to Abraham and the Promised Land
The
Elect Peoples of the Covenants
The
Salvation of the Elect
The
Last Generation of the Elect Peoples
Adam
and Mankind
Jesus
and Mankind
Adam and
Israel
Israel
and the Nations
The House Made for David: Jesus and
Israel
The
Terrestrial and the Celestial
The
Awaited Expectation Received
The
Jerusalem Above and the Jerusalem Below
Paul's
Allegory
The
Two Temples
The
Ecclesia as Temple
Hagar and
Her Children: The Jerusalem Below
The
Two Deaths
Adam
and Jesus
Sarah
and Her Child
The
Jerusalem Above
Metaphoric
Images
The New
Jerusalem
A New Heaven and a New Earth
The Mother of Us All
The Tabernacle of God
Two Communities Contrasted
A
Woman Clothed With the Sun
Another
Sign in the Heaven: The Dragon
The
Curse of the Law
The
Children of Cain
The
Blind and the Seeing
Blind
Israel
The
Pregnancy of Blind Israel
The
Dragon and His Stars
The
Birth of a Son, a Male
Snatched
Away to God
The
Bride
Another
Woman: Babylon the Great
The
Mother of the Prostitutes
A
Wilderness
Deception
Not Rebellion
The
Unveiling of the Sons of God
The
Creation
The
Expectation
Metaphoric
Death and Resurrection
The
Parable of the Tares
The
Tares: Cain
The
Harvest: Conclusion and Consummation
The Culling of the Tares: The Apostasy
The
Furnace of Fire
The
Shining Out of the Just and the Unveiling of the Sons of God
The
Restoration of the Kingdom to Yahweh
Those
Things Impending
The
Writer of Matthew
The
Writer of the Book of Acts
Paul
The
Writer of the Book of Hebrews
James
and Peter
The
Writer of the Book of Revelation
Conclusion
Table of
Contents
Chapter 3 Table of Contents: The View From Mount
Sinai: Part II, Deuteronomy and Genesis 1-11; Part 2, Genesis Revisited: The
Generations of the Heavens and the Earth
Table of
Contents
Chapter
6 In the Wilderness: A Holy Nation:
A Generation Lost and a Generation Found: Leviticus and Numbers
Table of
Contents
Chapter
8 Table of Contents: One Nation
Divided: The Voice of the Foreboding Prophets (Rehoboam--Zedekiah)
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What is Truth? It has been written, “The truth shall set you free.” Truth, though much spoken about, is rarely pursued. Truth pursued is like tracking a wounded lion. To pursue truth is to court danger. To pursue truth is to play with dynamite. For eventually, truth heats up and explodes, shattering the very foundation of belief systems.
Truth is painful. Choosing to pursue truth demands serious deliberation about the cost. The seriously committed pursuer of truth will carefully consider the cost, and, having made the decision to pursue, will put his or her hands to the plough and never turn back (Lk. 9:62; 14:28-31).
Pursuing truth is a life and death adventure. One must be ready to live dangerously. One must be willing to die courageously to one’s most sacred beliefs . . . to one’s most sacred core of knowledge and understanding . . . that which has been effortlessly and/or painlessly received from others as well as that which has been acquired personally through exhausting and/or painful effort.
If truth is to set one free, it must be understood that one will be set free from error, from that which is false. But if the error, that which is false, has been considered sacred, to continue down the pathway of truth will be perceived as fearfully dangerous and threateningly painful. That which is revered as holy is most difficult to give up.
Pursuing truth means desacralizing the sacred so as to free oneself from its debilitating mesmerization, its deceiving enslavement. It demands the acknowledgement of having been wrong. It might even mean the destruction of the very foundation of one’s life. It might mean having to abandon all that one has previously achieved.
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Stephen Crane (Katz 1972, 94) in his poem “The Wayfarer” exposes the hypocrisy of the individual pretending to be a wayfarer seeking truth.
The wayfarer
perceiving the pathway to truth was struck with astonishment.
It was thickly grown with weeds.
“Ha,” he said,
“I see that none has passed here in a long time.”
Later, he saw that each weed
was a singular knife.
“Well,” he mumbled at last,
“Doubtless there are other roads.”
Crane does not describe “a” wayfarer. He describes “the” wayfarer. “The” depicts a specific kind of wayfarer. This particular wayfarer proves to be a deceiver, a liar, a hypocrite. He does not merely see the pathway to truth. He perceives this pathway. Perceiving is not the same as seeing. Perception claims to understand the significance of what one sees. This wayfarer does not just see the pathway to truth. He knows, understands that the path he sees is in fact “the” pathway to truth. He is not deceived, and he is not in doubt.
However, he is astonished. What he perceives is not in question. This is “the” pathway to truth. But something causes him to become “struck with astonishment.” His expectation proves to be an illusion! What he sees is unanticipated. It is startling. He had expected beautiful flowers and grass as smooth as velvet, but discovers thickly grown weeds. At first, this does not discourage this wayfarer. His response to the unanticipated reveals his accurate perception of what he sees. He draws the correct conclusion, “none has passed here in a long time.” This is precisely Crane’s point. There are very few pursuers of truth, very few courageous wayfarers genuinely seeking truth.
The question which now has to be answered concerns this particular wayfarer. Is he a courageous wayfarer genuinely seeking truth? This wayfarer first declares, “Ha.” This emotional outburst reveals the (Page 2)wayfarer’s joy. He is thrilled that he is a member of an elite group. Not many others have “passed here in a long time.” He is special. He feels honored to be among such a select group of wayfarers. Up to this point, his astonishment, his disillusionment has not detracted him from his pursuit. The thickly grown weeds had indicated only that few had passed there in a long time. He would now join this select group by beginning his journey along this pathway to truth.
With the word “later,” Crane proceeds to make clear the answer to the above question. The wayfarer has delayed his journey while he investigates more closely the thickly grown weeds. “Later” signifies the passing of some time. The wayfarer has hesitated in spite of the fact that he knows this is “the” pathway to truth. He now sees “that each weed was a singular knife.” Knives cut . . . cuts bleed . . . bleeding is painful and potentially fatal. This wayfarer’s conclusion is revealing. Instead of clear and confident pronunciation, the wayfarer “mumbled.” By mumbling, the wayfarer indicates his grievance corresponding to the fact that he knows what should be done but is not willing to pay the price for doing so. Therefore, he needs to invent some excuse for not acting in accord with what he knows to be true . . . that is, this is definitely “the” pathway to truth. Thus, “at last” he grudgingly comes to a cowardly compromising conclusion, “Doubtless there are other roads.”
The wayfarer rejects the pathway to truth by rationalizing that “there are other roads.” Doubtless, there ARE other “roads.” But there is only one “pathway.” A pathway is made by a few. Roads are made by many. It is the pathway that leads to truth, nurtured by doubt, authentic and honorable questioning. Too many roads lead to illusions maintained by lies, dishonorable pseudo-certainty, narrow-mindedness.
Crane has the wayfarer use the word “doubtless” rather than surely or certainly in order to emphasize the wayfarer’s fraudulent final decision. “Doubtless” there are other roads. This is true, but certainly there is only one pathway to truth, and this wayfarer does not doubt this. He will settle for illusions maintained by lies (falsehood and error), since he prefers comfort and safety to pain and danger in the pursuit of truth.
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The concern of this present literary journey is the faithful pursuit of truth. How is one to respectfully and guilelessly read the literature of the Hebrew and Greek Scriptures, traditionally referred to as the Old and New Testaments of the Bible? How does one judiciously read these writings so as to impartially understand what the authors intended to communicate to those addressed? The answer to these questions is to be found in the theme of Crane’s poem above. The reader in quest of truth must be prepared to endure the pain, the frustration, and the anxiety that comes with the conscious effort to exclude personal preconceptions in the process of reading the chosen text before him or her. Each sharpened weed must be allowed to make its own authentic cut, even if that cut goes against the reader’s most sacred preconceptions, assumptions, and theological objections. The judicious and guileless reader will proceed along the pathway to truth willingly, though anxiously, prepared to honorably engage whatever may be encountered, even if that engagement threatens his or her most revered foundational beliefs.
(Go to Table of Contents, Chapter 1)This task is never easy and may never be completely possible. The reader must probe to discover his or her own assumptions and preconceptions so that he or she is aware of that which must not be allowed to interfere with, or distort, his or her understanding of the text. Too often the reader is not even aware of his or her assumptions and preconceptions being read into the text or being used as spectacles through which the text is being colored or distorted.
What the reader sees is determined by how he or she perceives. How he or she perceives is determined by the spectacles through which he or she reads the text. The guileless reader must become consciously aware of the effect or contribution of these spectacles (one’s assumptions, preconceptions, and theological beliefs) so as to avoid misreading the text due to the foreign refractions of these spectacles.
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Such awareness will make it possible for the reader to remove these spectacles, allowing a more neutral, judicious, authentic reading which will free the text to paint its own picture, create its own foreground and background, reveal its own assumptions and preconceptions, thereby making visibly clear (Page 3)its own intended vision. But this is a process which must be practiced continually in order for the text to continually challenge the reader’s preconceptions, the reader’s many unconscious spectacles determining the reader’s perceptions and conceptions. Oftentimes the text will manifest what one’s spectacles interpret as flaws in the picture. Such flaws may prove to be signals from the text that the reader’s spectacles are inappropriate. Upon investigation, such flaws may lead to a new vision, a new pair of spectacles resulting in the discarding of the old inappropriate spectacles. Such flaws are the weeds described by Crane, “each weed was a singular knife.” Investigation of such flaws will cause painful cuts, but the truth obtained will be well worth the pain, at least for those seeking truth, those treasuring truth as precious pearls of great price.
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The present literary journey seeks to share with the
reader the results obtained by the writer’s attempt to journey along the pathway
to truth in relation to his reading of the Hebrew and Greek Scriptures. Investigating
the weeds along the way has generated a restoration of the paramount vision of
the holy scriptures making up the literary heritage of the nation created and
generated at Mount Sinai by Yahweh, the God (Elohim) of
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The premise of the present literary journey is twofold: (1) The Hebrew and Greek Scriptures of the Bible were written by Israelites for Israelites. (2) The Promises and Prophecies of these scriptures were fulfilled within the first 70 years of the first century a.d. These holy scriptures have as their main theme the significance and purpose of the creation of the nation Israel and her covenantal life spanning the duration of the Mosaic Eon (age).
In order
for these scriptures to explicate this theme, it was necessary to provide
significant information from the previous eon—from the creation and generation
of the heavens and the earth (that is, the molding of our planet into a fit
habitation for mankind) to the creation and generation of the nation of Israel.
Thus,
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For this
reason the Hebrew Scriptures begin with the Book of Genesis. This first book
provides the pertinent information concerning the early history of mankind and
the nations which necessitated the creation and generation of
Thus, the
interest of the Hebrew and Greek Scriptures is focused on the human race
created on the sixth day of God’s creative preparation of this planet for the habitation
of mankind created in His likeness and His image. The first chapter of Genesis
is not concerned with the creation of the cosmos. Nor is it concerned with the
origination of this satellite of the Sun. Genesis begins its story, not at “the” beginning, but at “a” beginning. This book presupposes the
existence of a planet in a chaotic state unfit for the habitation of mankind. It
presupposes the existence of the sun, the moon, and the stars. The explanation
it provides begins with God (Elohim) as a potter taking hold of this raw lump
of clay and molding it into a vessel fit for the habitation of the human race
He has chosen to create. This explanation was important to
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The Hebrew
and Greek Scriptures assume that mankind began with the creation of a single
man called Adam. The text does not attempt to prove this assumption. It merely
describes as fact the details as to how God (Elohim) created the heavens and
the earth and the man Adam. There is significant reason for this approach. Western
civilization tends to read this literature chronologically. It begins with
Genesis and reads forward. However, for the nation
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Therefore,
This people
had heard the stories about Abraham, Isaac, and Jacob, but, until the
commissioning of Moses, they had not experienced historically the intervention
of this Elohim of Abraham, Isaac, and Jacob. The Elohim of Abraham had been
silent and inactive in relation to the affairs of Abraham’s children. Thus, the
revelation was given to
Genesis and
the entire corpus of the Hebrew and Greek Scriptures must, therefore, be read
from the experiences, perceptions, assumptions, and theological beliefs of
From
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Such a
relation was covenantal. Yahweh and
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This gifted
land was the result of Yahweh’s promise to
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The Hebrew
and Greek Scriptures were written during the course of the Mosaic Eon (from the
generation of Moses through the generation of Jesus) and are primarily
concerned with the people participating in the Sinatic Covenant and the
Abrahamic covenants preceding the Sinatic Covenant. However, what was written
concerning these elect peoples was to have, and did have, a profound affect on
the nations and mankind as a race. In spite of this, these scriptures are not
addressed to the nations and to mankind as a race. They are addressed to one
nation,
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These
scriptures are therefore primarily concerned with the fulfillment of the Law
and the Prophets. This fulfillment concerned only the elect peoples related to
Abraham and
This salvation did not include all humanity. It was based upon Election (God’s choice) and faithfulness (man’s choice). For those not included in the election (for example, Esau), salvation and covenantal faithfulness were not even possible. Esau was never lost since he was never elected. Only a person participating in the election could become lost and, so, be cut off from the promised salvation in Abraham’s seed, Jesus the Messiah.
However, the following must be noted. Simply because a person was not permitted by Yahweh to participate in the election did not mean that person was consigned by God to eternal punishment. The ultimate destiny of mankind is not dependent upon man’s faith or works. It is dependent upon the will and purpose of God. It is dependent upon the faithfulness and works of God on behalf of all humanity, all God’s people created in His likeness and His image.
The Hebrew
and Greek Scriptures have made it clear that God loves all humanity, and that
the life He has already given to the faithful elect, He will give to all
humanity. For even though
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Since these scriptures (Hebrew and Greek) are primarily concerned with the fulfillment of the Law and the Prophets, and since Jesus declared that He came to fulfill the Law and the Prophets, it should not surprise the reader of the Greek Scriptures to find that these scriptures (Hebrew and Greek) were written to the last generation of the elect peoples. The Hebrew and Greek Scriptures were primarily concerned with instruction and encouragement for these peoples as they shared in the sufferings of the Christ (the Messiah), which sufferings would culminate in the fulfillment of the Law and the Prophets during that very generation, even as Jesus had declared to His Apostles,
Verily I say unto you, this generation shall not pass, till all these things be fulfilled. (Matthew 24:34 KJV)
And as Paul
declared to the faithful at
For I am reckoning that the sufferings of the current era do not deserve the glory about to be revealed for us. (Romans 8:18 CV)
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The last generation of the elect peoples and its accomplished destiny cannot be properly evaluated apart from its relation to Adam. This first man was formed from the soil of the ground. God breathed into him the breath (spirit) of life and he became a living soul. The Greek Scriptures refer to this man as the first Adam, the first man. This man is said to be a soulish man, out of earth. He is contrasted with the last (eschatos) Adam, the last man (Jesus) Who became a vivifying spirit, the lordly one out of heaven, spiritual (cf. 1 Cor. 15:45-49 CV, Grk. text).
The first man Adam was provided a complement, a mate. This complement was created by God from a cell taken out of Adam’s body. Adam called his complement “woman” (Gen. 2:23) for she was taken out of man. Later, he called her “Eve,” for she would become the mother of all living (Gen. 3:20). It was through this man and this woman that the race of mankind (the first humanity, soulish humanity) was generated. Adam, through his complement, his mate, his bride, his wife, became the biological forefather and head of the human race.
Adam, through his disobedience, also became the one responsible for introducing death into the human race. Thus, the first humanity, soulish humanity, became soilish humanity, each member of the race participating in biological, soilish death through no fault of any individual except Adam, “for soil you are, and to soil are you returning” (Gen. 3:19 CV). Paul declared this in his letter to the Romans, “Therefore, even as through one man the sin entered into the world, and through this sin the death, and thus this death passed through into all men . . .” (Rom. 5:12 CV).
So the first man, Adam, became the forefather and head of the first humanity, which is soulish and which became condemned to participate in death, thus becoming soilish. Adam was held responsible, not Eve. It was through Adam’s sin that death became stamped on the race. Therefore, it was through Adam’s sperm that death (mortality) was passed on to his children, and, from thereon, through the sperm of all male fathers. The seed (egg) of the woman does not carry within it the gene encoding The Law of Death. It is Adam’s, the male’s sperm that contributes this gene to the seed (egg) of the woman.
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The Hebrew and Greek Scriptures looked to the seed of the Woman for salvation. The seed of the Woman is free from the contamination of the sperm of the man until it is penetrated by that sperm. Isaiah prophesied,
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14 KJV)
Now, Isaiah prophesied this concerning a young woman who would give birth naturally to a male child, and this child would be a sign to King Ahaz. But Matthew, writing in Greek, interpreted this passage as applying to Jesus:
Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a Son, and thou shalt call His name Jesus, for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet saying, Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call his name Immanuel, which being interpreted is, God with us. (Matthew 1:18-23 KJV)
To an Israelite, this made complete sense. It was the way his God revealed what was concealed in the holy scriptures by God’s spirit through God’s prophets. This interpretation of Isaiah 7:14 by the Jewish writers of the Greek Scriptures justified their conclusion that Jesus was born apart from the sin and death Adam brought into the race. A child generated by God’s spirit penetrating the seed (egg) of a woman would be uncontaminated by physical, soulish death. That child would not be soilish, since he was not participating in the death that Adam brought into the human race. Death would not be operating within his biological system. He would be immune to natural death (the death common to all humans), though still being able to die by means of an outside source. He would thus be what the Jewish writer, John, called Jesus, God’s “Only Begotten Son” (Jn. 3:16 KJV modified).
(Page 7)Adam was called God’s son (Lk. 3:38), but he was a created son. Adam was not generated. Every generated son of Adam is contaminated by death and thus can be physically, soulishly, labeled illegitimate, since each is not like his father Adam when Adam was first created. From the hand of God, Adam was not contaminated by death. Death was not operating in him, though he was capable of being killed.
The Jewish writers of the Greek Scriptures understood this distinction. Jesus is presented as the only legitimate son of Adam, and the only generated son of God. Jesus is said to be “son of Adam, . . . son of God” (Lk. 3:38). Jesus was a soulish son of Adam uncontaminated by the death Adam passed into the race. Jesus was the son of the woman Mary, the son of the woman Eve, who was taken out of Adam. He is the only legitimate son of Adam and the only generated son of God. Therefore, He was and is the only legitimate heir of Adam (the Son of the Man, Mk. 2:28 CV) and, as such, the only legitimate Heir of God, King over all humanity, all nations, all life. Jesus was born the last (eschatos) Adam and became at His resurrection and ascension the Second (deuteros) Man (cf. 1 Cor. 15:45-47 CV, Grk. text).
As the Second Man, the Second Adam, Jesus became the forefather, the Head of a new humanity, a new race. The first man was soulish and through disobedience became soilish, contaminated by death. The Last Man was soulish and through His obedience unto death became spiritual, in essence immortal. This Last Man, Jesus, was never soilish. It had been prophesied of Jesus and affirmed by Peter (Acts 2:29- 31) that the body of Jesus would not see corruption. Yahweh’s words addressed to Adam in Genesis 3:19, “for soil you are, and to soil are you returning” (CV), did not apply to Jesus.
The first man, Adam, is the forefather and head of the first humanity characterized by death. The Second Man, Jesus, is the Forefather and Head of the Second Humanity characterized by life (immortality). The first man, Adam, generated a soulish humanity (race) through his complement, his bride, his wife, Eve. The Second Man, Jesus, has been in the process of generating a spiritual humanity (race) through His Complement, His Bride, His Body, His Church (Ecclesia), His Celestial Wife in the Celestial Jerusalem above.
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The preceding analysis of Adam to Jesus is an example of
Biblical analogy designed to communicate Biblical truth. Another paramount
analogy is the comparison of the creation of Adam with the creation of
For ask now about the former days which came before you, from the day Elohim created humanity on the earth, and from one end of the heavens unto the other end of the heavens: Has there occurred anything like this great thing, or has anything been heard like it? Has a people ever heard the voice of the living Elohim speaking from the midst of the fire just as you heard it, and lived? Or has an elohim ever tried to come and take for himself a nation from among another nation by trials, by signs and by miracles, by war, by a steadfast hand and by an outstretched arm and by great fear-inspiring deeds, such as all that Yahweh your Elohim did for you in Egypt before your eyes? (Deuteronomy 4:32-34 CV)
According to this text, Moses declares to
Genesis announces “In a beginning” and proceeds to describe Elohim’s creation of the heavens and the earth, reaching its apex on the sixth day with the creation of a man. Deuteronomy announces “ask now about the former days which came before you” and proceeds to describe Yahweh Elohim’s creation of another heavens and earth, reaching its apex with the creation of a nation. Yahweh declares that this new creation is his greatest achievement since His creation described in Genesis, chapters 1 and 2.
Moses declares,
From the heavens He let you hear His voice, to discipline you, and on the earth He showed you His great fire, and you heard His words from the midst of the fire. (Deuteronomy 4:36 CV)
As Yahweh Elohim formed Adam from the soil of the ground and
breathed into his nostrils the breath of life, so Yahweh Elohim formed
I testify against you today by the heavens and the earth . . . (Deuteronomy 4:26a CV)
(Page 8)Of which heavens and earth does Moses speak? The heavens and
earth of
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Covenantally, this newly created nation was placed (metaphorically) near to Yahweh in the heavens above the nations on the earth.
So Yahweh will make you to be head and not the tail, and you will surely be above, and you shall not be below [many nations] . . . (Deuteronomy 28:13a CV)
And again,
Yahweh your Elohim chose you to belong to Him as a special people above all the peoples who are on the surface of the ground. (Deuteronomy 14:2b CV)
And finally,
Yahweh your Elohim will give you supremacy over all the nations of the earth. (Deuteronomy 28:1b CV)
This would begin to occur under Moses and would be established
with the nation’s conquest of the land under Joshua. It would constitute a
beginning of a new eon, a new world-order during which Yahweh would rule the
kingdoms of the earth (the ancient world) as the God of Israel. Under Yahweh,
The Jewish writer of the Book of Revelation in the Greek
Scriptures made use of these metaphoric images. In the 12th chapter, the writer
refers to a great sign in the heaven. This sign consists of “a woman clothed with the sun, and the moon
underneath her feet, and on her head a wreath of twelve stars” (Rev. 12:1b
CV). The woman symbolically represents
The moon is described as underneath her feet. This befits her
role as priestess. She is mediator between God and the nations by reflecting
down to the nations the glorious light of Yahweh’s statutes and judgments. This
light is shed upon the nations during the night of the Mosaic Eon. The writer
is inferring a full moon shining brightly in the night sky. This is evident
when reading this book from the perspective of
Guard yourselves lest you shall lift up your eyes toward the heavens, and you see the sun and the moon and the stars, all the host of the heavens, and be induced to bow yourself down to them and serve them, which Yahweh your Elohim has apportioned to all other peoples beneath the entire heavens. (Deuteronomy 4:19- 20 CV)
Paul, commenting on this in his letter to the Romans, declares that
knowing God, not as God did they glorify or thank Him, but vain were they made in their reasonings, and darkened is their unintelligent heart. . . . God gave them over to a disqualified mind . . . (Romans 1:21, 28b CV)
Do not say in your heart . . . Because of my own righteousness Yahweh brings me in to tenant this land. Rather it is because of the wickedness of these nations that Yahweh is evicting them before your face. It is not because of your own righteousness or the uprightness of your own heart that you are entering to tenant their country, for it is because of the wickedness of these nations that Yahweh your Elohim is evicting them before your face, so that He may confirm the word that Yahweh had sworn to your fathers, to Abraham, to Isaac and to Jacob. (Deuteronomy 9:4-5 CV)
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Here again we are confronted with another Biblical analogy. As
Adam and Eve had once had access to the Tree
of Life and to the Tree of the
Knowledge of Good and Evil, so too Israel would be given as a nation access
to Yahweh’s covenantal Tree of Covenantal Life (the Ten Words)
and Yahweh’s covenantal Tree of the
Knowledge of Good and Evil (His statutes and judgments). The nations had
not been given these privileged gifts of election. Thus,
Thus, the writer of the Book of Revelation is writing in accord with the qualified mind promised to Israel if she would obey the voice of Yahweh, obey His statutes and judgments with all her heart, all her soul, and all her intensity. The writer of Revelation, in agreement with Paul, knew he was writing at the end of the Mosaic Eon and at the end of the long night of the ancient world. Paul testifies “now is our salvation nearer than when we believed. The night progresses, yet the day is near” (Rom. 13:11b-12a CV). The first century followers of Jesus the Messiah were perceiving the dawn of a New Day, a New Eon which was already beginning to usher out the night of the ancient world while ushering in the day of the modern world.
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The twelve stars in the woman’s crown symbolically represented
the twelve-tribe
And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever [for an age]. (2 Samuel 7:12-13 KJV)
Later, Solomon was to fulfill this promise, but Solomon in no way could fulfill all the claims involved in this prophecy. Even David understood this when he rejoiced before Yahweh’s graciousness, “thou hast spoken also of Thy servant’s house for a great while to come” (2 Sam. 7:19b KJV). The house that Solomon built and established for David was divided in two at Solomon’s death (the Southern Kingdom of Judah and the Northern Kingdom of Israel). And the house that Solomon built for Yahweh (the Solomonic Temple) was destroyed by the Babylonians. David understood the fulfillment of Yahweh’s promise to him to be a long way off.
The ultimate fulfillment was accomplished by Jesus the Messiah, the Son of David . The writer of the Book of Revelation understood this, for he was in agreement with the writer of the Letter to the Hebrews who quoted from 2 Samuel 7:14 in chapter 1, verse 5, applying it to Jesus, “I will be to him a Father, and he shall be to me a Son” (Heb. 1:5b KJV). The writer of the Book of Acts also understood this (Page 10)promise to be fulfilled by Jesus, since James declares that the work of the spirit of Yahweh through Jesus’ appointed Apostles was to “rebuild the tabernacle of David which had fallen . . .” (Acts 15:16b CV).
But even more poignant is what Yahweh also tells David through Nathan the Prophet:
Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, . . . (2 Samuel 7:10 KJV)
The writer of the Gospel of John records how Jesus was in the process of fulfilling this promise when he records the following words of Jesus:
In my father’s house are many mansions: . . . I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:2-3 KJV)
The writers of the Greek Scriptures understood that Jesus had gone to prepare a place for the ecclesia He was building, which church was called a temple, a spiritual house, a temple not built by hands. The place which Jesus prepared was in the celestials. The writer of Hebrews declares that Abraham waited for “the city . . . whose Artificer and Architect is God” (Heb. 11:10b CV). Abraham, along with all the faithful ones, also is described as “craving a better, that is, a celestial [country]; wherefore God . . . makes ready for them a city” (Heb. 11:16 CV). This city was the Celestial Jerusalem which Jesus indirectly refers to when He tells Nicodemus, “If I told you of the terrestrial and you are not believing, how shall you believe if I should be telling you of the celestial?” (Jn. 3:12 CV).
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One problem with the English translations of the Greek Scriptures is that they do not translate the distinction between certain Greek word forms. They translate both ouranios and epiouranios as heaven, disregarding the distinction between these words. Ouranios should be translated heaven while epiouranios should be translated celestial. This is true also of the words gai and epigai. Gai should be translated earth or land while epigai should be translated terrestrial, that which is above the earth, land, representing that realm which includes the heavens and the earth as distinguished from the realm above the heavens (the celestial). Thus, the terrestrial realm refers to that which is both upon and/or over the land and water. The celestial realm refers to that which is above and beyond the atmosphere, the sky surrounding the planet Earth. Jesus had told Nicodemus of the terrestrial things revealed in the Hebrew Scriptures. If Nicodemus did not understand the terrestrial things, how could he then be prepared to understand the celestial things which had been concealed in these same scriptures?!
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The writers of the Greek Scriptures were awaiting the
celestial promise which would be revealed when Jesus as the Son of David defeated all His enemies in
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Having pointed out that Abraham looked for a celestial city
and that the members of the Messiah’s Ecclesia have already entered into that
city, the distinction between the
these two women are two covenants; one, indeed, from mount
Sinai, generating into slavery, which is Hagar. Yet Hagar is mount Sinai in
Arabia; it is in line with the
Hagar thus represents the Sinatic Covenant associated with the Jerusalem “which now is,” that is, the Jerusalem below, the literal city of Jerusalem located in Judea, within which was located the sacred Temple built with hands.
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Jesus had declared that the present
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Jesus came to build an Ecclesia (church). The participants in
this Ecclesia would be taken out of the Christ (as Eve was taken out of Adam) and become members of His Body
(metaphorically), being filled with the spirit of God and sharing in the glory
of the Christ. This Ecclesia would be
designated a
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The Jews identifying themselves with the city of
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The Mosaic Administration had been and continued to be a
ministry of death (2 Cor. 3:7). The crucifixion death of Jesus the Messiah
marked the beginning of the end of the Mosaic Administration and Eon
. It ushered in the life and
freedom of the New Davidic/Abrahamic Covenant promised in the Prophets. The
Mosaic ministry and covenant represented the Second Death. The First Death was
that which had been brought in by Adam, Yahweh Elohim’s created
As Adam brought death into the human race, Jesus brought resurrection
and immortality into the human race. Neither of these consequences were the
results of the faith or the works of other human beings. As
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Consequently, Paul understood Sarah as the free woman giving birth to a free son who would be the only heir of Abraham. Sarah represented the New Davidic/Abrahamic Covenant, the mother of the children of promise, the mother of The Son of Abraham, Jesus the Messiah Who was THE HEIR of the promise of Life. Jesus was the Firstborn, and all in Him were children of Abraham, the Israel of Yahweh, sharing in the allotment of the Firstborn. The writer of Hebrews (if not Paul) again is in agreement with Paul when he refers to the Ecclesia as “the church of the firstborn [ones]” (Heb. 12:23b KJV).
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But Paul’s allegory continues, “Yet the
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This metaphoric image of a heavenly
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Paul refers to “the
perceived the holy city, new Jerusalem, descending out of the heaven from God, made ready as a bride adorned for her husband. And I heard a loud voice out of the throne saying, “Lo! the tabernacle of God is with the men, and He will be tabernacling with them, and they will be His peoples, and God Himself will be with them. . . .” (Revelation 21:2-3 CV)
This is metaphoric language, the very language of the prophets
of the Hebrew Scriptures. The writer is metaphorically referring to the new
spiritual community of faithful ones committed to Jesus the Christ. He sees this community as representing a people
belonging to Yahweh on the basis of a new covenant. The old covenant had
metaphorically placed
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In this 21st chapter, the writer begins his vision by
perceiving “a new heaven and a new earth,
for the former heaven and the former earth passed away, and the sea is no more” (Rev. 21:1b CV). He is not writing literally. Again, the language is metaphoric.
The new heaven and earth in Revelation is contrasted with an old or former
heaven and earth. This former heaven and earth takes us back to Deuteronomy
4:32-
36. There Moses is telling
From the point of view of Moses, the former heaven and earth
referred to the creation of the planet and Adam. From the point of view of the
writer of Revelation, the Mosaic Eon is the former heaven and earth in which
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This new community is metaphorically described as the holy
city, the new Jerusalem. This new holy city is perceived as “descending out of the heaven from God” (Rev. 21:2a). Thus, Paul can refer to the holy city descending out of heaven as
the
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The writer of Revelation in 21:3b declares,
Lo! the tabernacle of God is with the men, and He will be tabernacling with them, and they will be His peoples, and God Himself will be with them . . . (CV)
The Greek text uses the article with the plural “men.” The writer is not referring to
all mankind. He is referring to the elect community at that present time.
Yahweh at that time was present with (tabernacling with) the men (the New
Covenant Community of faithful ones from among
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This New Covenant Community (the
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The writer of Revelation contrasts these communities. The
faithful nation is represented by a woman clothed with the sun (Rev. 12:1) and by
the Bride of the Lamb having the glory from Yahweh (Rev. 21:9-11). The woman
clothed with the sun, the moon underneath her feet, and having upon her head a
crown of twelve stars refers to
This woman, though temporarily dwelling within the apostate nation as a result of her blindness, her having been deceived by the apostate rulers and teachers, is not apostate. Her heart is circumcised and, like Saul of Tarsus, she will be delivered from this blindness during the Parousia/Approach of Jesus the Messiah.
The apostate nation is symbolized in Revelation by the city “
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But at the resurrection and ascension of Jesus the Messiah, the
glory associated with the Mosaic Covenant began to diminish as the glory of the
New Covenant, manifested by the Bride of the Lamb, began to shine and increase
until it completely overwhelmed the glory of the old covenant. In the vision of
Revelation, chapter 12, the woman clothed with the sun is pregnant and about to
give birth. Another sign is then seen in this heaven, a Great Dragon with its tail dragging a third of the stars of this heaven! Now, the only stars in this heaven of this vision are the stars in the woman’s crown. A third of these
stars would consist of four stars. These four stars are symbolic of the
geographical area occupied by Judea (Judah, Benjamin, Dan, and Simeon as
allotted under Joshua) whose capital city was the Jerusalem below in the midst
of which was the sacred Temple built by hands. The Great Dragon is symbolic of
those princes of
I am aware that you are Abraham’s seed. But you are seeking to kill Me, for My word has no room in you. What I have seen alongside My Father am I speaking. You also, then, what you hear alongside your father are doing. . . . You are of your father, the Adversary, and the desires of your father you are wanting to do. (John 8:37-44a CV)
These princes claimed they were not slaves but were the seed
of Abraham, free. But Jesus claimed they were slaves and needed to be set free: “. . . ‘the truth will be making you
free.’ They answered Him, ‘The seed
of Abraham are we, and we have never been slaves of anyone . . .’ Jesus
answered them, ‘. . . everyone who is doing the sin, is a slave of the sin’” (Jn. 8:32b-34 CV). The sin referred to by Jesus was the same sin of unbelief/disobedience
committed by
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The entire nation at Sinai had come under the curse of the law. It was this incident that caused the Mosaic ministration to become a ministration of death. The intercession of Moses allowed the nation to go on living under a renewed covenant. But the curse of death would be meted out at the appointed time of Yahweh, which would take place during the last days of the Mosaic Eon (age). Thus, the nation had become the slave of this sin and the princes who were contemporaries of Jesus had been committing the same sin of unbelief/disobedience in relation to Yahweh’s covenant. They had repudiated, transgressed the (Page 15) precept of Yahweh in order that they might be keeping their own tradition (Mk. 7:9): “And you invalidate the word of God because of your tradition. Hypocrites!” (Matt. 15:6b-7a CV).
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These same princes claimed they were not blind when Jesus declared,
“For judgment came I into this world [the world-order created by Yahweh at Sinai] that those who are not observing may be observing, and those observing may be becoming blind.” And those of the Pharisees who were with Him heard these things, and they said to Him, “Not we also are blind?” Jesus said to them, “If you were blind, you would have had no sin. Yet now you are saying that ‘We are observing.’ Your sin, then, is remaining.” (John 9:39-41 CV)
These princes are symbolically represented by the image of the dragon. They are not blind. They are the children of Cain who murdered his brother Abel because Abel’s works were just in contrast to Cain’s works which were wicked (1 Jn. 3:10-12).
Concerning these children of The Adversary who were like Cain,
out of the wicked one (the serpent of Genesis, chapter 3), Jesus says, “It is My Father Who is glorifying Me, of
Whom you are saying that He is your God. And you know Him not . . .” (Jn.
8:54-55 CV). Those in
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Thus, the nation consisted of the blind and the seeing. Those seeing were sons of The Adversary, like Cain. They knew what they were doing. They were the enemies of Jesus the Messiah and would be defeated and destroyed. They were pseudo-shepherds leading the sheep away from the Law of Yahweh by deceiving them with their lies. They were responsible for deceiving the blind ones into opposing Jesus the Christ and acting as His enemies. Saul/Paul is an example of such a blind one. He was not a son of The Adversary (Satan). He was a son of Yahweh who acted in accord with the works of the Adversary (Cain) because Saul/Paul was blind and ignorant.
Paul himself makes this clear when he says that he “formerly was a calumniator [blasphemer] and a persecutor and an outrager: but I was shown mercy, seeing that I did it being ignorant in unbelief” (1 Tim. 1:13-14 CV). This explains why Saul/Paul, hearing the Gospel from the mouth of Stephen and being unable to refute him, acted against him, participating in his unlawful death, the murder of an innocent fellow-Israelite. Saul/Paul was acting in accord with the works of the Adversary (Cain), but he believed he had to act this way because Stephen, according to Saul’s understanding, was blaspheming Yahweh, and Yahweh’s Law demanded the death of such a blasphemer. But in Yahweh’s appointed time, He opened Saul’s eyes and redirected him in accord with Saul’s heart. Saul had been blind, but when his eyes were opened, he submitted to the revealed will and word of his God.
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The woman of Revelation 12 represents blind
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So, now, the writer of Revelation pictures the birth of the
Ecclesia (church), the New Nation, the New Covenant Community, as a consequence
of the pregnancy of Mosaic Israel, blind and deceived
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The woman of Revelation, chapter 12, who is about to give
birth is not alone in this heavenly vision. As mentioned earlier, there is the
Great Dragon dragging a third of the stars of this heaven and casting them into
the earth (land). Here, the earth metaphorically represents the
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The purpose of this Great Dragon is to devour the child of the
woman at its birth. The woman gives birth to a son, a male. This metaphoric
image is used of the Ecclesia in relation to its existence as the new man of
Ephesians 2:15b, “that He should be
creating the two [
This imagery is not negative, but positive. It must be understood in the light of Revelation 2:26- 27b:
And to the one who is conquering and keeping My acts until the consummation, to him will I be giving authority over the nations; and he shall be shepherding them with an iron club . . . (CV)
This is spoken of the faithful members of the Christ’s Bride. The iron club is a strong image conveying a loving shepherd as he strong-handedly uses his firm staff (iron club) to continually care for the welfare of the sheep. In this case, the need for an iron club is due to the fact that many uncircumcised believers from among the nations had lived licentious and immoral lives, following the disqualified mind of the nations that had been given over to their unwillingness to worship and serve the One Living Elohim. It would be the responsibility of the circumcised believers to shepherd the uncircumcised believers from among the nations with an iron club used in accord with the shepherd’s loving heart concerned wholeheartedly with the welfare of the sheep.
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However, before the Great Dragon can devour the child, the male son is snatched away to Yahweh and to His throne. Yahweh’s throne had been the position and place of the woman under the Sinatic Covenant, but now that this covenant could no longer provide covenantal life, the woman is compelled to flee into the wilderness. There she would be nourished and protected from the Great Dragon and his minions until the appointed time when Yahweh would open her eyes as He did for Saul of Tarsus.
Thus, this woman no longer had the right, the authority, the
privilege of being clothed with the sun and manifesting its light to the
nations. This could now only be accomplished by the New Nation possessing the
life and authority of the New Covenant, the life and authority of Jesus the Messiah.
All of these images can only be understood if taken to be metaphors for the
then present reality in Christ. The Book of Revelation is a past reality for us.
It does not refer to anything in our future. It addresses the realities of the
40-year period culminating with the destruction of the
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The woman of Revelation, chapter 12, is contrasted with the writer’s picture of the Bride of the Lamb in chapter 21:
(Page 17)“Hither! I shall be showing you the bride, the wife of
the Lambkin.” And He carried me away, in spirit, on a mountain, huge and high,
and showed me the holy city,
The Bride of the Lamb is pictured as a city, the holy city, Jerusalem, the Jerusalem above; since, in order to see it, the writer had to be taken up to the top of a mountain huge and high, where he could view it descending out of this metaphoric heaven. It is descending as authorized by Yahweh, and it manifests the glory of Yahweh.
The Bride in this imaging is not clothed with the sun. She is clothed with Yahweh’s glory as manifested by Jesus the Messiah Who is, according to the Hebrew and Greek Scriptures, the ultimate manifestation of Yahweh’s Glory (Eph. 1:17). Her luminosity is like a most precious stone, a crystalline jasper gem. In chapter 4, verses 2-3, the writer describes the radiance of Yahweh in terms of the same precious stone, “I came to be in spirit, and lo! a throne, located in this heaven, and on the throne One sitting. And He Who is sitting is, to my vision, like a jasper stone . . .” (CV). The glory of the woman of Revelation, chapter 12, had come from the old Sinatic Covenant mediated by Moses. The Bride’s glory comes from the New Davidic Covenant mediated by Jesus the Messiah, the Son of David. The Bride replaces this woman (previously located in the metaphoric covenantal heaven) as the manifestation of the glory of Yahweh to the world-order (the heaven and the earth) created at Sinai. Thus, the Bride’s exalted positioning sets up a new heaven and a new earth (Rev. 21:1 CV) in which the apostate nation (the Prostitute of Revelation, chapter 17, Babylon The Great) is metaphorically located beneath her on the new earth.
The Bride in this book is not future. She was then presently
functioning as the New Heavenly Jerusalem opposing the fraudulent old, earthly
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Again, the image used to depict this woman is a city.
The writer of the Book of Revelation reveals the Great Enemy of the Heavenly Jerusalem in chapter 17. John is called by one of the seven messengers having the seven bowls of judgment. The messenger announces,
“Hither! I shall be showing you the sentence of the great prostitute who is sitting on many waters, with whom the kings of the earth commit prostitution, and those dwelling on the earth are made drunk with the wine of her prostitution.” And he carried me away, in spirit, into a wilderness. And I perceived a woman sitting on a scarlet wild beast replete with names of blasphemy, and having seven heads and ten horns. And the woman was clothed with purple and scarlet, and gilded with gold and precious stones and pearls, having a golden cup in her hand, brimming with abominations and the uncleanness of the prostitution of her and the earth. And on her forehead is written a name:
Secret
the mother of the prostitutes
and the abominations
of the earth.
And I perceived the woman, drunk with the blood of the saints and with the blood of the witnesses of Jesus. (Revelation 17:1b-6 CV)
(Page 18)The Great Enemy is revealed as “
And their corpses will be at the square of the great
city which, spiritually, is being called
This city is clearly
Woe to you! for you are building the tombs of the prophets, yet your fathers killed them. Consequently, you are witnesses and are endorsing the acts of your fathers, for they, indeed killed them, yet you are building their tombs. Therefore, also, God’s Wisdom said, “I shall be dispatching to them prophets and apostles, and some of them they will be killing and banishing,” that the blood of all the prophets which is shed from the disruption of the world may be exacted from this generation, from the blood of Abel to the blood of Zechariah, who perished between the altar and the house. Yea, I am saying to you, it will be exacted from this generation!” (Luke 11:47-51 CV)
Matthew’s account adds,
“
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This ultimate secret name revealed in chapter 17 of Revelation, “Babylon the Great, the mother of the prostitutes and the abominations of the earth,” is her ultimate name because she is opposing the ultimate revelation of Yahweh, His Only-Begotten Son, Jesus the Messiah, and His Bride. This Mother of Prostitutes is opposing the Gospel of Christ, the Life, and contractual terms of the New Davidic Covenant. This amounts to spiritual, religious, covenantal prostitution.
In rejecting the New Covenant, she clings to the old, obsolete
Sinatic Covenant, casting her lot with, and confidence in, the nations as
represented by the
In attempting to kill her sister, the Heavenly Jerusalem, she
is the final Cain. She is the final generation of the Cainish Israel
represented from the beginning by the first generation coming out of
This is the
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This woman, this city, this Great Prostitute is located in a
wilderness. This is the same location into which the woman clothed with the sun
fled. The wilderness symbolizes the
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The woman clothed with the sun represents the children of Yahweh, the children of Abel, the children of the woman Eve who is characterized as having been deceived (1 Tim. 2:14). Eve never was in rebellion against Yahweh. She had been deceived and thus had acted against Yahweh as Saul of Tarsus had acted against Yahweh . . . in ignorance and unbelief. When confronted by Yahweh, Eve did not respond as Cain responded when confronted by Yahweh Elohim. When Eve’s eyes were opened in confrontation with Yahweh Elohim, she responded by submitting to the judgment of Yahweh her Elohim.
This was to be the response of the woman clothed with the sun when Yahweh would open her eyes. This is the meaning of Paul’s confession in 1 Timothy 1:16:
Christ Jesus came into the world [the Sinatic world-order] to save sinners, foremost of whom am I. But therefore was I shown mercy, that in me, the foremost, Jesus Christ should be displaying all His patience, for a pattern of those who are about to be believing on Him for life eonian. (CV)
From Paul’s point of view, the time was coming during the course of that generation when Yahweh would open the eyes of those Israelites, like himself, who had been deceived into opposing Jesus the Messiah and His Bride.
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Paul writes further on this subject in his letter to the Romans:
For I am reckoning that the sufferings of the current era do not deserve the glory about to be revealed for us. For the premonition of the creation is awaiting the unveiling of the sons of God. For to [this] vanity was the creation subjected, not voluntarily, but because of Him Who subjects it, in expectation that the creation itself, also, shall be freed from the slavery of [this] corruption into the glorious freedom of the children of God. (Romans 8:18-21 CV)
The sufferings here referred to were the sufferings of the Messiah that all members of the Messiah’s corporate, covenantal Body were sharing in during that current era. These members made up the Bride of the Lamb and are referred to as the sons of God in contrast to having been minors (Gal. 4:1-7). These were awaiting the manifestation, the revelation of the hidden glory they possessed as the Christ’s Bride. This glory had been hidden from the woman clothed with the sun in Revelation 12. Those Israelites making up this figurative woman clothed with the sun were still blind to the glory associated with the disciples of Jesus the Messiah. They were children of God (Yahweh), but still minors. They had not yet experienced sonship as the members of the Bride of the Lamb had experienced sonship.
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The next sentence in this passage of Romans 8:18-21 poses a real problem. Just what does Paul refer to with his use of the term “the creation”? To answer this question it will be necessary to refer to the Book of Hebrews. Once again, the text must be allowed to speak for itself. The language of the writers of the Greek Scriptures must be understood in terms of the Hebrew Scriptures. The writer of Hebrews provides the insight into the meaning of “the creation.”
Now Christ, coming along a Chief Priest of the impending good things through the greater and more perfect tabernacle not made by hands, that is, not of THIS THE CREATION; not even through the blood of he-goats and calves, but through His own blood, entered once for all time into the holy places, finding eonian redemption. (Hebrews 9:11-12 CV modified)
(Page 20)The writer refers to the creation of the Mosaic system, the
Sinatic Covenant, the nation
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Paul understands that built into the Mosaic Administration,
the nation created at Sinai, is the expectation of being delivered from the
Mosaic Covenant, the Mosaic system, the ministration of death. The
Sinatic/Mosaic Covenant could only provide terrestrial life and blessings. It
could and did give
For Paul, this expectation had already begun to be experienced in part by the members of Christ’s Ecclesia, His Body, His Bride. They had already left minorhood and had become sons of God in Christ. They had been children, minors under the Mosaic system. They had been slaves to the ministration of death, but now had become sons under the New Creation of the New Covenant. They were now free under the ministration of the spirit, the ministration of the New Celestial Life which Messiah Jesus had established (see 2 Cor. 3:1-18).
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The members of Christ’s Ecclesia, also, were awaiting their
own unveiling at which time the glory of the Messiah would be manifested to all
This was the hope and promise to all the children of Yahweh: the woman clothed with the sun, the Bride of the Lamb, and the faithful uncircumcised children of Abraham. The Bride (the faithful circumcised children of Abraham) and the faithful uncircumcised children of Abraham had already experienced “the firstfruit of the spirit” (Rom. 8:23 CV). When the Bride would be perfected, she would shine forth in all her glory, the glory of Jesus the Christ Who is the Glory of Yahweh.
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This glory is the subject of the Parable of the Tares in
Matthew, chapter 13. Jesus explains this parable to His disciples. The sower of
the ideal seed is the Son of Man, Jesus. The field is the world (order,
system), not all humanity, but
This world-order of
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The tares are the sons of the wicked one, the sons of Cain,
who was out of the wicked one (the serpent of Genesis, chapter 3). They had
been sown in the field of
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Jesus explains in the Parable of the Tares that the harvest is the “conclusion of the eon” (Matt. 13:40 CV). Jesus made a distinction between the “conclusion” (sunteleias) of the eon and the “consummation” (telos) of the eon (cf. Matt. 24:1-8, Grk. text). The conclusion must take place before the consummation can take place. According to this parable, the harvest is not the consummation of the eon, but the conclusion of the eon. The harvest referred to here has to do only with the “sons” of the kingdom (Matt. 13:37b), the very ones Paul referred to as already experiencing sonship and possessing the firstfruit of the spirit.
However, among these sons are counterfeit sons, the tares sown by The Adversary. They are functioning within the Ecclesia and would be revealed as apostates at the harvest, the conclusion of the eon , at which time they would be separated out and placed with Apostate Israel according to flesh, under the rule of the Great Woman Prostitute, in preparation for the great judgment ending in their destruction. In this parable, Jesus explains the harvest as follows:
Now the harvest is the conclusion [sunteleia] of the eon. Now the reapers are messengers. Even as the darnel [tares], then are being culled and burned up with fire, thus shall it be at the conclusion of the eon. The Son of the Man shall be dispatching His messengers, and they shall be culling out of His Kingdom all the snares [Greek = scandala] and those doing lawlessness, and they shall be casting them into a furnace of fire. There shall be lamentation and gnashing of teeth. Then shall the just be shining out as the sun in the kingdom of their Father. (Matthew 13:39b-43 CV)
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The tares are first culled. Paul refers to this culling as The Apostasy which must take place before the coming of the day of the Lord (2 Thess. 2:1-5). The Apostasy must take place during “the conclusion of the eon” and thus precedes the consummation, the last event of the day of the Lord.
The conclusion (sunteleia) of the eon (age) refers to the process of the converging of the loose ends of
the lines of prophecy running through the Law and the Prophets. It is a
summing-up, a gathering together of all those things which had been written in
the Hebrew Scriptures concerning the Messiah, the Son of David, the Son
of Abraham, the Son of Adam, the Son of Yahweh and the promises made
to Abraham and
The consummation (telos) refers to the very end, the termination, the end-knot resulting from the tying
together of all the loose ends. Metaphorically, it is the period at the end of
the last sentence of the concluding paragraph of an essay. Historically, it is
the destruction of
When His disciples ask Jesus, “And what is the sign of thy presence [parousia] and the conclusion [sunteleia] of the eon?” (Matt. 24:3b CV), He proceeds to reveal the numerous events which must be coming together (converging) in order to bring about the consummation (telos), the termination, the very end of the age. As He reveals each event, He warns them, “but not as yet is the consummation (telos)” (Matt. 24:6b CV). He then tells them, “Yet he who endures to the consummation [telos], he shall be saved” (Matt. 24:13 CV).
In 2 Thessalonians, chapter 2, Paul writes of “the secret of lawlessness” (v. 7 CV) and of “the man of lawlessness” (v. 3 CV) who must be unveiled and is described as “the son of destruction” (v. 3 Grk. text). Jesus had described the tares as snares (scandalous or offensive things) “and those doing lawlessness” (Matt. 13:41 CV). These tares make up the pseudo-ecclesia of Christ, a pseudo-new man. They are lawless because they, like Cain, hate their righteous brothers and have sought to destroy them by leading them away from Jesus the Messiah back to the condition and terms of the old, obsolete Mosaic Covenant, which covenant was doomed to termination in the Second Death.
These tares, these lawless ones, would be unveiled at the unveiling of the Sons of Yahweh (Rom. 8:19). These tares would be culled out of the Ecclesia and exposed for what they were. As the sons of Yahweh would be unveiled in glory, so the sons of The Adversary would be unveiled in shame. The rest of the Israel of Yahweh (the woman clothed with the sun and protected in the wilderness, those Israelites (Page 22) whose hearts are circumcised but whose eyes had remained blind), having their eyes opened to this double-unveiling, would be saved even as Saul of Tarsus had been saved (delivered from unbelief due to ignorance) on the road to Damascus. This would fulfill the joyous declaration of Paul in Romans 11:25- 26a:
For I am not willing for you to be ignorant of this
secret, brethren, . . . that callousness in part, on Israel has come, until the
complement of the nations may be entering. And thus all
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Jesus concludes His explanation of the Parable of the Tares by
declaring His messengers would be casting the tares, the lawless ones, “into a furnace of fire” (Matt. 13:42). This
is metaphoric language depicting Yahweh’s judgment of destruction on the
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Concerning the Sons of the Kingdom, Jesus concludes, “Then shall the just be shining out as the sun in the kingdom of their Father” (Matt. 13:43a CV). This is equivalent to the unveiling of the sons of God in Romans, chapter 8. Paul concludes this theme in verses 22-24a of chapter 8 of Romans:
For we are aware that the entire creation is groaning and travailing together until now. Yet not only so, but we ourselves also, who have the firstfruit of the spirit, we ourselves also, are groaning in ourselves, awaiting the sonship, the deliverance of our body. For to this expectation were we saved. (CV)
Paul understands the entire creation (the Israel of Yahweh) to be currently groaning and travailing together. The entire creation was awaiting the salvation promised in the Law and the Prophets; however, the Bride, consisting of those who had already participated in sonship and the spirit, was particularly groaning in herself, groaning in her particular expectation of her unveiling in glory when she will have received the deliverance of her body. Note that Paul uses the singular body, not the plural bodies. Here he is writing metaphorically. He is referring to the Body of the Christ as a corporate whole. This Body needed to be delivered from the uncleanness of the tares, the lawless ones, the pseudo-ecclesia, the pseudo-man. This Bride needed to complete Her readiness for Her Husband. The Bride completely prepared for Her Husband becomes the completed Body, the completed Complement, the Wife of the Christ, the two becoming metaphorically, spiritually, covenantally One. As a result of The Apostasy (the culling out of the tares, the lawless ones), the Bride would shine out as the sun in the interest of the Kingdom of the Father.
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When Jesus the Christ had completely destroyed His enemies, He would then give up the Kingdom
to His Father. Thus would end the Davidic/Abrahamic Kingdom and Yahweh would
again be King in
With the arrival of the new eon, Yahweh once again took upon
Himself the role of the One August King over all the nations. The distinction
between
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Before concluding this introduction, a brief survey of those events
considered to be impending by the writers of the Greek Scriptures will prove
most provoking. The Greek word used by these writers to denote an event on the
horizon is mello (meaning about to be or impending). This word in its various forms is used over 100 times
in the Greek Scriptures. Its first usage is found in Matthew 2:13b where a
messenger appears to Joseph and commands him to flee into
The next usage in the Greek Scriptures is found in Matthew 3:7. John the Baptist, perceiving many of the Pharisees and Sadducees coming to his baptism, addresses them as “Progeny of vipers” and asks them who has warned them to be fleeing from “the impending indignation [wrath].” From John’s point of view, this wrath is impending. It is near. It would occur within the lives of these very Pharisees and Sadducees.
The writer of Matthew quotes Jesus as saying He was about to be coming in the glory of His Father with His messengers to pay each in accord with his practice and that some of those standing there with Him would not be tasting death until they had perceived Him coming in His Kingdom (Matt. 16:27- 28). Did Jesus speak the truth?! Was He referring to a long time in the future? It is clear from both the words and the context that the event referred to would occur in that generation, the generation of His contemporaries. If Jesus spoke the truth, this event has already occurred.
This same writer records Jesus’ answer to His disciples’ question concerning the sign of His regal presence and the conclusion of the eon. After Jesus enumerates various signs they should be looking for, He declares, “by no means may this generation be passing by till all these things should be occurring” (Matt. 24:34b CV). Thus, all the signs given by Jesus were to occur in that generation. His disciples were told to beware that no man should be deceiving them. These signs were given for their benefit. If the signs did not occur during their generation, their time, and if the conclusion of the eon did not occur in that generation, then Jesus would have been a false prophet, a liar.
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The writer of the Book of Acts quotes Paul as warning the men
of
Defending himself before Felix and the Jews accusing him of being a pestilence and a cause of insurrections among all the Jews, Paul declares he is in agreement with his accusers concerning the anticipation of the impending resurrection for both the just and the unjust (Acts 24:15). Later, before Felix and his wife, Paul warns them of “the impending judgment,” and Felix becomes frightened (Acts 24:24- 26). Paul understood this resurrection and judgment to be near. So did Felix!
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Paul, writing to the Ephesians, wrote of the then current eon and the impending eon (Eph. 1:21- 22). In Romans, chapter 8, he wrote of the glory about to be revealed. In Colossians 2:17, he wrote of those things which were a shadow of the impending things. In 1 Timothy 4:8, he wrote of an impending life. In 2 Timothy 4:1b, Paul wrote of Jesus as the one “Who is about to be judging the living and the dead” (CV).
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The writer of the Book of Hebrews refers to Christ’s faithful ones as “about to be enjoying the allotment of salvation” (Heb. 1:14 CV). He refers also to “the impending inhabited earth” (Heb. 2:5 CV), “the powerful deeds of the impending eon” (Heb. 6:5 CV), and to Christ as “a Chief Priest of the impending good things” (Heb. 9:11 CV). He refers to the Law as “a shadow of the impending good things” (Page 24) (Heb. 10:1 CV). Finally, he declares that Christ’s faithful ones were not looking to the Jerusalem below, which was not a permanent city, but were “seeking for the one which is impending” (Heb. 13:14 CV), the Celestial Jerusalem which would be in the realm of God’s Celestial Kingdom of which Paul declared, “The Lord will be . . . saving me for His celestial kingdom” (2 Tim. 4:18 CV).
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James writes of those “about to be judged” (James 2:12 CV). Peter, in his first letter, writes of the “salvation ready to be revealed in the last era” (1 Pet. 1:5 CV) and “the glory about to be revealed” (1 Pet. 5:1 CV).
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Finally, the writer of the Book of Revelation, introducing his prophecy, declares the ones reading, hearing, and keeping that which is written in it, happy, because “the era is near” (Rev. 1:3 CV). In concluding his prophecy, he is told, “You should not be sealing the sayings of this prophecy of this scroll, for the era is near” (Rev. 22:10 CV). Daniel had been told, “stop up the words and seal the scroll till the era of the end” (Dan. 12:4 CV); “I come to cause you to understand what will befall your people in the latter days; for the vision is for future days” (Dan. 10:14 CV). This represented a period of approximately 500 years, for Jesus tells His disciples that whenever they would perceive the abomination of desolation declared through Daniel, those in Judea should flee into the mountains (Matt. 24:15 CV). Jesus expected this to take place during their lives. The writer of the Book of Revelation is told not to seal the sayings of this book because the era is near! How can the “near” of the Book of Revelation be four times as long as the “future days” (CV) or “many days” (KJV) of the Book of Daniel?!
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Having provided this brief summary of the picture painted by the Hebrew and Greek Scriptures viewed through the lenses of the original writers and addressees, the reader is now ready to begin the journey along this pathway in order to either substantiate or refute the findings of the present author. This, of course, assumes the reader will choose to proceed further along this pathway. For many, this pathway will sincerely be perceived as a pathway to falsehood, demanding no further attention. For some, “doubtless there are other roads” will be mumbled. For others “doubtless there are other roads!” will be shouted out with gnashing of teeth. Still, some will investigate a little further, but then turn back. Yet, a few will be compelled by their minds and their hearts to venture further along this less traveled pathway having been briefly described above, because they perceive it as the pathway of truth and will not be satisfied until they probe for themselves all that is discoverable only along this pathway strewn with weeds, “each weed . . . a singular knife.”
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On the first day of the 11th month in the 40th year, Moses
spoke to all the sons of
This is the situation forming the background of the Book of
Deuteronomy. “These are the words” introduces the book to the reader. Moses declares, “Yahweh our Elohim, He spoke to us at Horeb. . . .” (Deut. 1:6 CV).
The word of covenantal life heard at Horeb, Mount Sinai, and the words mediated
through Moses at this same site gifted
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The Song of Yahweh (Deut. 31:30–32:43) given to Moses for all
Is not He your Father Who acquired you? He Himself made you and established you. (Deuteronomy 32:6b CV)
Yahweh is said to be
Remember the days of the eon;
Understand the years of generation after generation.
Ask your father,
and he shall tell you,
Your elders, and they shall say to you:
When the Supreme gave the nations allotments,
when He parted the sons of Adam,
He stationed the boundaries of the peoples
According to the number of the sons of El.
For the portion of Yahweh is His people;
Jacob is the line of His allotment.
He found him in a wilderness country,
And in a chaos, a howling desolation.
He surrounded him; He made him understand;
He preserved him as the pupil of His eye. (Deuteronomy 32:7-10 CV)
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In this passage of the Song,
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At that time, Yahweh had already designated as His portion
from among the nations His people,
Yahweh is also said to have found Jacob in “a wilderness country” (Deut. 32:10).
This wilderness refers to
In this Egyptian wilderness of chaos and desolation, Yahweh “surrounded him” (Deut. 32:10), that is,
Yahweh protected Jacob/Israel from his enemy. He secured Jacob/Israel by giving
him covenantal life, making him Yahweh’s nation, Yahweh’s portion from among
the nations. Yahweh made
According to Deuteronomy 32:12b (CV), “Yahweh alone guided him, and with him was no foreign el, . . .” Jacob was to be led and guided by Yahweh alone. He was not to worship and serve any of the Sons of El appointed over the nations. He also was not to be led and guided by any of the pseudo-gods the nations had created for themselves. These distinctions are important. The Sons of El appointed over the nations were not pseudo-gods. They were authorized by Yahweh Elohim. They were under the authority of Yahweh Elohim. They were, thus, legitimate. There is no text in either the Hebrew or Greek Scriptures to indicate or imply that these Sons of El were in opposition to Yahweh’s rule or in rebellion against His authority.
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This authorization of the Sons of El by Yahweh Elohim is demonstrated in the Book of Daniel. In the second chapter, Nebuchadnezzar has a dream. He summons the sacred scribes, the magi and enchanters, and the Chaldeans. He demands they make known the dream and its interpretation. This he does in order to assure the authenticity of their interpretation. The implication is he has reason to distrust the source of their interpretation. He is doubting their ability to actually have access to the gods of the nations. He may even have had doubts concerning the power of these gods.
These wise men of his kingdom acknowledge they cannot accomplish the king’s demand. Hearing of the plight of all the wise men in the kingdom, Daniel prays to his El, Yahweh, the El of the Heavens, the El of his forefathers, and is granted the revelation of this secret. Daniel tells Nebuchadnezzar no human is capable of achieving his demand. But the El of the Heavens reveals secrets and chooses to make known to the king what shall be in the latter days.
After hearing the disclosure and interpretation of the dream, the king declares to Daniel,
In verity, your El, He is the El of elohim, Lord of kings, . . . (Daniel 2:47b CV)
(Page 27)Nebuchadnezzar is acknowledging the supremacy of the El of Israel over the elohim of the nations in accord with the revelation of Deuteronomy 32:7-9. This dream of the king occurred in the second year of his kingdom (Dan. 2:1).
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In the 18th year of Nebuchadnezzar’s kingdom, the king sets up
an image of gold and commands all invited authorities in the kingdom to bow
down and worship the golden image (Daniel, chapter 4). Shadrach, Meshach, and
Abednego, Israelites previously appointed by Daniel to rule over the Jews in
the
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In the fourth chapter of Daniel, Nebuchadnezzar has another
dream. However, before divulging the dream, the king announces to all peoples,
leagues, and language groups dwelling within the boundaries of his kingdom his
dependence on and praise of the Supreme El. He acknowledges how the Supreme El
has revealed immense signs and achieved amazing, mighty deeds on his behalf. He
describes the kingdom of the Supreme El as an eonian kingdom and His
jurisdiction as being with generation after generation. Thus, Nebuchadnezzar
acknowledged the kingdom of the Supreme El as incorporating all the kingdoms of
the Earth. He, in effect, acknowledged the supremacy of the El of Israel and
the supremacy of the nation
But Nebuchadnezzar was to become proud, taking personal credit for the glory of his kingdom. His resulting dream came from the Supreme El, and its message had to do with the dormant pride of Nebuchadnezzar and the evil pride of those hating Nebuchadnezzar, “the Supreme is in authority in the kingdom of the mortals [renown men of authority], and to whom He is willing he is giving it, . . .” (Dan. 4:17b CV). Because Nebuchadnezzar will have forgotten this truth, his sanity would be taken from him, and he would be removed from authority by those, like himself, selfishly coveting (for their own welfare) power and authority.
However, the interpretation of the dream by Daniel (for all
others were unable to interpret it) informed Nebuchadnezzar that he would be
reinstated as ruler of the kingdom when he had learned that “jurisdiction is of the heavens” (Dan.
4:26b CV). This referred to the supremacy of the Supreme El over all the kingdoms
of the Earth. The Supreme El (Yahweh) had placed His own nation (
Nebuchadnezzar had acknowledged the authority of the Sons of
El, but had also demonstrated how the nations had been given up to worship and
serve according to their own disqualified minds by his molding of the golden
image and requirement that authorities worship it. This golden image was
referred to by the Chaldean authorities as Nebuchadnezzar’s el (Dan. 3:12 CV). The
Supreme El, through this dream, was predicting the actualization of the dormant
potential within the heart of Nebuchadnezzar. He would forget this dependence
on the Supreme El, the El of the nation
And at the end of the days, I, Nebuchadnezzar, lifted my eyes to the heavens, and my knowledge was returning to me. Then I blessed the Supreme, and I lauded and honored Him Who is living for the eon , seeing that His jurisdiction is an eonian jurisdiction, and His Kingdom is with generation after generation. All abiding on the earth are reckoned as naught: according to His will is He doing in the army of the heavens and with those abiding on the earth. And no one will actually clap with his hands and say to Him, “What doest (Page 28)Thou?” . . . Now I, Nebuchadnezzar, am lauding and exalting and honoring the King of the heavens, seeing that all His deeds are verity, and His paths are adjudication; and all walking in pride He can abase. (Daniel 4:34-37 CV)
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The order of the ancient world consisted of the Supreme El, King of the Heavens, over the Sons of El. Over each nation, the Supreme El appointed a Son of El. After the nations abandoned the worship and service of the Supreme El, they were given over to produce that which was in accord with their disqualified minds. Thus, they began to create their own gods in the image of the sun, the moon, the stars, and other life forms created by Yahweh Elohim, the Supreme El. The appointed Sons of El continued to have jurisdiction (under the authority of the Supreme El) over these nations. The Supreme El assigned to each nation its apportioned worship and service, and the Sons of El were not to interfere with that apportioned worship and service.
Consequently, the Supreme El activated His right to His
portion among the nations, Jacob. He formed Jacob in the womb of
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The last reference to the celestial authorities in the Book of
Daniel is found in chapter 10. Daniel has been praying and fasting for 21 days.
He then has a vision of a celestial being. This being announces he has been
sent in response to Daniel’s words. However, he had been detained 21 days by
the chief of the
Daniel is told this chief of the
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The higher authority sent to mediate the dispute was Michael,
one of the highest chiefs. In chapter 12 of Daniel, Michael is referred to as “the great chief, standing over the sons of
your people [
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In the Book of Revelation, chapter 12, this same Michael, with
his messengers, is described as battling with the Great Dragon and his
messengers. This is symbolical, metaphorical language. Michael represents Jesus
the Messiah and Michael’s messengers are the disciples of Jesus the Messiah as
they metaphorically reside in heaven beside the throne of Yahweh. They battle
with the Great Dragon and his messengers. The Great Dragon represents The
Adversary, and his messengers represent the children of Cain in
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In the letter of Jude, verses 8-10 (CV), Michael is called “the chief messenger.” He is described
as disputing with The Adversary in the past over the physical body of Moses.
Again, the issue is a legal dispute. The jurisdiction of The Adversary is not
in question. The particular case of the body of Moses is in question. Michael
had been sent by Yahweh to claim the physical body of Moses. This implied a
request for the resurrection of Moses from the dead. Michael did not yield to The
Adversary’s legal argument justifying his rejection of Michael’s request. He
simply rebuked The Adversary in the name of Yahweh. There was no literal
battle. There was no rebellion on the part of The Adversary. The Adversary
understood Michael’s appeal to the
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In 1 Thessalonians 4:16, Paul refers to Christ Jesus as descending from heaven with a shout of command, with the voice of a chief messenger, and the dead arising in response. As Michael is depicted as having authority to raise the dead body of Moses, so Christ is depicted as both replacing and superseding the position and authority of Michael. Thus, in Revelation 12:7-8, Michael symbolically represents Jesus the Messiah, the Son of Abraham, the Son of David, the Son of the Supreme El. This is confirmed by the Hebrew meaning of the name Michael, he who is like El.
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The Supreme El both reveals and conceals. His revealed will is
obeyed by the Sons of El and the various administrators under their
jurisdiction. It is the concealed will that poses problems. The chief of the
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Returning to Deuteronomy, Moses at
Two other times in Deuteronomy Moses likens
However, in Deuteronomy 28:58-62, Moses warns Israel that
should she not observe to obey all the words of Yahweh’s Law, she would become
few in adult males instead of continuing to increase as the (Page 30)stars of the
heavens. Thus,
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Already, at
Then I said to you: You should not be terrified, and you should not fear them. Yahweh, your Elohim, Who is going before you, He Himself shall fight for you according to all that He did for you in Egypt before your eyes, and in the wilderness you saw how Yahweh your Elohim carried you, just as a man carries his son, in all the way you went until you came to this place. (Deuteronomy 1:29-31 CV)
But this generation would not believe. It murmured,
In Yahweh’s hatred of us, He brought us forth from the
country of
This generation chose to believe the word of the ten spies
rather than the two who had declared Yahweh would deliver the enemy into their
hands. Moses concluded, “Even in this
matter you were not believing in Yahweh your Elohim, . . .” (Deut. 1:32
CV). Though this people had experienced the great deliverance of Yahweh out of
Assuredly, no one among these mortals, this evil generation, shall see the good land which I had sworn to give to your fathers, . . . Deuteronomy 1:35 CV)
The only exceptions among these mortals (renowned men of authority) of that evil generation were Caleb and Joshua, who believed Yahweh and recommended immediate entrance into the land. But all those men 20 years and older in the military and in leadership would be destroyed in the wilderness. They were not willing to trust in Yahweh. They believed Yahweh to be a capricious god, like the gods of the nations. Forty years this evil generation wandered in the wilderness, until it had been culled out from among the wheat, the faithful generation which would enter and tenant the land of promise (Deut. 2:7, 14- 15 CV).
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That evil generation had failed to accomplish even that which
the sons of
for I shall not give any of the country of the sons of
Ammon to you as a tenancy, since I gave it to the sons of
It appears, on the basis of this passage, that some nations
had already become so corrupt that the Supreme El had to exterminate them from
their allotted lands. These judgments were executed after the call of Abraham
and were accomplished by the sons of
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However,
In the conquering of the kings and kingdoms in transjordan,
Yahweh commanded
But, again, not all the people within these kingdoms were killed. Moses testifies,
So Yahweh our Elohim also gave into our hand Og King of
The first group of people completely destroyed in this account consists of Og and all those members of his army. The second group completely doomed, destroyed, so that there were no survivors, consists of the 60 cities which rejected peace and were strongly fortified. But there were also towns taken, not necessarily doomed to destruction, as well as numerous unwalled villages which most likely welcomed liberation from this evil and corrupt system of enslavement.
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The nations needed liberation. They needed light. They were
living in darkness and slavery. The powers of darkness had distorted and
corrupted the knowledge of the Supreme El and His appointed rulers, the Sons of
El. The nations had become submerged in the dark waters of ignorance. Myth,
superstition, and astrology became the spectacles through which they perceived
themselves and their world. They had become metaphorically blind. They were
religiously, politically, socially, and economically groping in the dark. But
the embers of truth had not been extinguished. A fresh, clean breath of air was
all that was necessary to revive the flame of truth.
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However, Jacob had not escaped the encompassing darkness into which the nations had been submerged after the destruction brought about by the flood. Noah and his three sons had been saved from that destruction. A new beginning was made possible. But the people generated out of these three sons had sought to make for itself a city, a tower reaching into the heavens, and a name (Gen. 11:4). At that time the Supreme El, Yahweh Elohim, confused their tongues and set the appointed Sons of El over them. This, according to the Genesis account, was the origination of the nations. This was the occasion alluded to in Deuteronomy 32:8. The Supreme El allotted the nations territories and appointed each nation a Son of El as governor.
The Supreme El had parted “the sons of Adam” (Deut. 32:8a CV). Adam is referred to in this passage rather than Noah because the nations had not yet been generated. The record of Genesis, chapter 10, concerns the genealogical annals of the sons of Noah. It omits reference to the event recorded in chapter (Page 32)11 because its focus is only on the genealogical record of the descendants of Noah through his three sons. Therefore, the event of chapter 11 (the confusion of tongues) must be read as occurring chronologically after the events recorded in chapter 9 (the blessing of Noah and his three sons after the flood and the account of Noah’s drunkenness).
Genesis, chapter 5, opens the book or scroll of the
genealogical annals of Adam. Chapter 9 closes the first chapter of this book.
Chapter 10 of Genesis opens the second chapter of the book of Adam, taking up
the human drama as continued through the genealogical annals of the sons of
Noah. Genesis 11:1-9 closes the second chapter of the book of Adam with an
account of the
Genesis 11:10-26 opens the third chapter of the book of Adam with the genealogical annals of Shem. Chapter 11, verse 26, closes chapter three of this human drama with a reference to Terah and his three sons. Genesis 11:27 opens chapter four of this human drama with the genealogical annals of Terah.
Genesis, chapter 11, had recalled the attempt of the people to build for itself a city and a tower reaching into the heavens and to make for itself a name. This desire is thwarted by the Supreme El, resulting in the division of languages and the scattering of the people into territories assigned by the Supreme El to the developing nations.
Chapter 12 of Genesis continues the human drama by taking up the call of Abram. Yahweh separates Abram from his land, his kindred, and his father’s house. Abram is a descendant of Noah through Shem, through Terah. Yahweh thus makes Abram holy (separated to and for Himself).
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More significant, however, is Yahweh’s promise to Abram. It is
this promise that takes up the thread going back to the significant event
recorded in Genesis 11:1-9 (the building of the city and the
This is why the writer of the Book of Hebrews declares that Abraham looked for a city (Heb. 11:10). The descendants of Adam and Noah after the judgment of the flood sought to make themselves a city and a name. This displeased the Supreme El, Yahweh Elohim. He intervened against these people, but He intervened in favor of Abram and his seed. Abram and his seed would be made a great nation, having a great name, and inhabiting a great city whose artificer and architect would be God, the Supreme El, Yahweh Elohim, Yahweh the Elohim of Israel. But these promises were not to be terrestrial but celestial, even as Jesus would declare, “My kingdom is not of this world [not of the terrestrial world-order of Adam, Noah, and Moses]” (Jn. 18:36b CV). Jesus Christ, THE SEED of Abraham would become the great NAME promised to Abram. His Ecclesia, His Bride, would become the great NATION, the Israel of Yahweh. The Celestial Jerusalem would become the great CITY.
The celestial fulfillment of these promises would affect the
entire terrestrial realm. The race, as well as the nations, would be blessed
through Abram’s seed. But Abram’s seed had been immersed in the darkness that
came upon the nations. They, too, had been affected by the environmental
atmosphere of myth, superstition, and astrology. They, too, were immersed in
the dark water of ignorance. They had become immersed in the dark water of the bowel
of
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Thus, Moses takes up the theme of the analogy of the former days:
For ask now about the former days which came before you, from the day that Elohim created humanity on the earth, and from one end of the heavens unto the other end of the heavens: Has there occurred anything like this great thing, or has anything been heard like it? Has a people ever heard the voice of the living Elohim speaking from the midst of the fire just as you heard it, and lived? Or has an elohim ever tried to come and take for himself a nation from among another nation by trials, by signs and by miracles, by war, by a steadfast hand and by an outstretched arm and by great fear-inspiring deeds, such as all that Yahweh your Elohim did for you in Egypt before your eyes? You were shown this to know that Yahweh, He is the only Elohim. There is no one else aside from Him. From the heavens He let you hear His voice, to discipline you, and on the earth He showed you His great fire, and you heard His words from the midst of the fire. For (Page 33)inasmuch as He loved your fathers and chose their seed after them and brought you forth from Egypt into His presence by His great vigor, to evict greater and more substantial nations than you from your presence, to bring you in and give to you their country as an allotment, as it is this day, so you know today, and you recall it to your heart that Yahweh, He is the only Elohim in the heavens above and on the earth beneath; there is no one else. Hence you will observe His statutes and His instructions which I am enjoining on you today, that it may be well with you and your sons after you, and that you may prolong your days on the ground that Yahweh your Elohim is giving to you, all the days. (Deuteronomy 4:32-40 CV)
This analogy compares the creation of
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Moses begins his analogy with a question. He asks the people to inquire about the former days which preceded the nation’s formation, which oral history passed down from Adam through Noah, through Abraham. He directs the attention of the nation and the reader back to the historical events later to be recorded in Genesis, chapters 1-11, “from the day that Elohim created humanity on the earth, and from one end of the heavens unto the other end of the heavens: . . .” (Deut. 4:32b CV). The nation and the reader are reminded of the day Elohim created Adam and initiated the spreading of humanity over the surface of the Earth.
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Moses then asks the nation a rhetorical question. Has there
occurred anything since the creation of the heavens and the earth in six days
to compare with the creation of a nation out of a nation—the creation of
“Become light!” And it is becoming light. (Genesis 1:3b CV)
Moses is simultaneously alluding to the creation of Adam:
And forming is Yahweh Elohim the human of soil from the ground, and He is blowing [breathing] into his nostrils the breath of the living, and becoming is the human a living soul. (Genesis 2:7 CV)
As the heavens and the earth had been created as a result of the word of Elohim and as Adam had been formed and given life by the breath of Elohim, so Israel had been metaphorically taken out of the bowel of Egypt and made alive covenantally by the word of Yahweh Elohim breathed into him from the heavens of Mount Sinai. Moses is implying the metaphorical creation of a new heavens and earth and a new national man.
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By taking this nation out of the belly of
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An example of this is found in Paul’s letter to the Ephesians. In chapter 1 he addresses the letter to “the saints, who are also believers in Christ Jesus” (1:1b CV). He continues to address this group using the pronouns our, us, and we. He refers to “our Lord Jesus Christ” (v. 3); “Who blesses us” (v. 3); “chooses us” (v. 4); “we to be holy” (v. 4); “designating us beforehand for the place of a son” (v. 5); “graces us in the Beloved” (v. 6); “in Whom we are having the deliverance” (v. 7);“the riches of His grace, . . . on us” (v. 7); and “making known to us the secret of His will” (v. 9). But in verse 13, he refers to another group by the use of the pronouns you and your. He declares to this group, “In Whom you also—on hearing the word of truth, the evangel of your salvation—in Whom on believing also, you are sealed with the holy spirit of promise . . .” How is this to be understood?
The clue that solves this puzzle is Paul’s metaphoric usage of
the words “in the heavens and that on the
earth” in verse 11. Addressing the saints (our, us, we), Paul writes, “making known to us the secret of His will .
. . to have an administration of the complement of the eras, to head up all in
the Christ—both that in the heavens and that on earth— . . .” (vs. 9-10
CV). The group represented by “that in
the heavens” consists of the believing ones out of
Yet now, in Christ Jesus, you [the nations], who once were far off, are become near by the blood
of Christ. For He is our Peace, Who makes both [
Why does Paul write of a new humanity, a new man? Because he alludes to Deuteronomy 4:32-40 and its metaphoric analogy of the former days. As the Sinatic Covenant created a new heavens and a new earth, and a new humanity, a new national man (Israel), so the new Davidic/Abrahamic Covenant consecrated by the blood of Jesus created a new heavens and new earth, and a new national man (Jesus the Messiah and His Ecclesia, His faithful called-out ones). Paul alludes to and makes use of the metaphoric images and analogies of the Hebrew Scriptures.
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In Deuteronomy 4:33 (CV), Moses continues his analogy of the former days by asking,
Has a people ever heard the voice of the living Elohim speaking from the midst of the fire just as you heard it, and lived?
Again, the implied answer is a resounding No! At Sinai, Yahweh Elohim spoke the Ten Words (the ten commandments), and, hearing the very voice of Yahweh Himself speaking these words of covenantal life, the nation became a living soul, a living man, a living nation in the close presence of Yahweh Elohim. Yahweh had metaphorically breathed into this national man’s nostrils the metaphoric breath of covenantal life. This analogy of the nation as a living man, a national Adam, is confirmed by the response of the people to the question under consideration:
Behold, Yahweh our Elohim has shown us His glory and His greatness, and we heard His voice from the midst of the fire. This day we have seen that Elohim speaks with the human [the national man] and he [the national man] lives. (Deuteronomy 5:24b CV modified)
The translations add “still” lives. However, in the Hebrew text there is no word to be translated as such. This word is added because of the translators’ interpretation of the verse. Such a translation misses the analogy alluding to Genesis 2:7. “The human” is analogously comparing the living nation to the living man, Adam. As Yahweh Elohim had breathed into Adam’s nostrils the breath of life and he became a living soul, a living man, so also the nation at Sinai, hearing the life-imparting voice of Yahweh, becomes a living national man. With the impartation of this metaphoric breath of covenantal life, Yahweh begins something new.
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Verse 33, chapter 4 of Deuteronomy, refers to the place from
which Elohim spoke as “from the midst of
the fire.” In verse 36, “From the
midst of the fire” is described as “From
the heavens . . .” From the heavens (the pinnacle of Mount Sinai), Yahweh
spoke and on the earth (the foot of
Yet I am saying to you absolutely not to swear, neither by the heaven, for it is the throne of God, nor by the earth, for it is a footstool for His feet; . . . (Matthew 5:34 CV)
Jesus says this to Israelites. The Sinatic Covenant took Jacob/Israel
out from among the nations and placed him at the footstool of Yahweh Elohim.
Thus, once again,
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Deuteronomy 4:34 continues Moses’ analogy of the former days, but now uses the analogy of a woman giving birth. Moses asks,
Or has an elohim ever tried to come and take for himself a nation from among another nation by trials, by signs and by miracles, by war, by a steadfast hand and by an outstretched arm and by great fear-inspiring deeds, such as all that Yahweh your Elohim did for you in Egypt before your eyes? (CV)
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However, it was destined to occur one more time.
Therefore I am saying to you that the
That nation would be the Israel of Yahweh consecrated by the
blood of the New Davidic/Abrahamic Covenant, the Israel of Yahweh associated
with the
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But why had Yahweh implanted this seed in the womb of
Moses adds (Deut. 4:36) that Israel’s Elohim had permitted
Israel to hear His voice from the heavens in order to discipline him, unlike
the nations which Yahweh Elohim had left undisciplined. This lack of discipline
among the nations was due to their disqualified minds which resulted in an “irreverence and injustice of men who were
retaining the truth in injustice . . .” (Rom. 1:18 CV). The men of the
nations had altered the truth of the Supreme El into the lie that led to the
worship and service of the creation rather than the Creator (Rom. 1:25). Thus,
Jacob/Israel, implanted in the womb of
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The analogy of Moses continues by alluding to Genesis 2:8 (CV):
And planting is Yahweh Elohim a garden in
As Yahweh provided a garden for the man Adam, He also was
about to be providing a garden for the national man
For inasmuch as He loved your fathers and chose their seed after them and brought you forth from Egypt into His presence by His great vigor, to evict greater and more substantial nations than you from your presence, to bring you in and give to you their country as an allotment, as it is this day, so you know today, and you recall it to your heart that Yahweh, He is the only Elohim in the heavens above and on the earth beneath; there is no one else. (Deuteronomy 4:37-39 CV)
The land promised to the seed of Abraham, Isaac, and Jacob was
to become a garden into which Yahweh Elohim would place His new national man,
His new creation,
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In this second garden (as in Adam’s garden) Yahweh planted two
trees: The Tree of Covenantal Life (the Ten Words) and The Tree of the Knowledge of Good and Evil (Yahweh’s statutes and judgments). As Adam had disobeyed by eating the fruit of
the forbidden tree, so also will
Though Moses does not allude to the two trees planted in the
garden of Eden in the passage under discussion, he does allude to these trees in Deuteronomy 4:1-8. In this
passage, Moses reminds
Access to these trees distinguishes
They were also given Yahweh’s statutes and judgments which become for them a tree of covenantal knowledge of Good and Evil. Clinging to Yahweh also meant they would have to continue eating of the fruit of this tree, since this tree was Yahweh’s identification and classification of what was to be considered good and evil. The nations had not been given either of these trees. Moses declares,
And you must observe and obey them, for that is your wisdom and your understanding in the eyes of all the peoples who shall hear of all these statutes and will say: Surely this great nation is a people wise and understanding. For what great nation is there which has elohim so near to it as Yahweh our Elohim is in all that we call to Him? And what great nation is there which has statutes and judgments so righteous as all this law that I am putting before you today? (Deuteronomy 4:6-8-CV)
The writer of Psalms 147 corroborates the testimony of Moses by exclaiming,
He is telling His words to Jacob,
His statutes and His
ordinances to
He has not done so for any other nation,
And His ordinances, they [nations] do not know them at all.
Praise Yah. (Psalms 147:19-20 CV)
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Moses concludes his analogy of the former days by reiterating the necessity of observing Yahweh’s statutes and judgments. If the nation obeys the voice of Yahweh, He will guarantee Jacob/Israel’s welfare throughout the years and generations making up the Mosaic Eon (age).
Hence you will observe His statutes and His instructions which I am enjoining on you today, that it may be well with you and your sons after you, and that you may prolong your days on the ground that Yahweh your Elohim is giving to you, all the days. (Deuteronomy 4:40 CV)
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The analogy of the former days directed
As stated previously, from
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This statement of fact does not refer to the creation of the
universe. The writer does not refer to “the” beginning, but “a” beginning.
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However, with verse 2, the writer begins to present the
process that resulted in the final product: the creation of the heavens and the
earth. As the Hebrew mind assumed the existence of God (Yahweh Elohim), it also
assumed the existence of the heavens and the earth. What the Hebrew mind sought
was the how and the why of the heavens and the earth. Thus,
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In Genesis, chapter 1, verses 6-8, the writer states,
And saying is Elohim “Become shall an atmosphere in the midst of the water, and coming is a separation between water and water.” And coming is it to be so. And making is Elohim the atmosphere. . . . And calling is Elohim the atmosphere “heavens.” (CV)
With this information, the foreign reader (such as the modern Western reader) is provided by the text itself with the writer’s meaning of the word “heavens.” The writer is referring to the heavens over the earth of the planet we today call Earth. Therefore, this account concerns itself with the creation of the heavens and the earth that humans experience every day and night with the rising and setting of the sun. This account concerns itself with the creation taking place within the terrestrial realm (consisting of the sky, the land, and the water), not the creation taking place within the Celestial Realm (consisting of the sun, moon, and stars).
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But is the writer describing a creation out of nothing? Or does he begin with something? Verse 2 indicates the writer is not concerned with the origination of the planetary sphere we call Earth. He begins not with the creation of this planetary sphere, but with its existence in a primordial, raw, disordered state.
Yet the earth became [or was] a chaos and vacant, and darkness was on the surface of the submerged chaos. (Genesis 1:2 CV)
There is a difference of opinion concerning the translation of the first verb in this text. Some scholars argue for the verb was and others argue for the verb became. In either case, from the writer’s point of view, the earth is the object of the creation process described in this account. The question concerning its origination is not under consideration. What is under consideration is how this “earth” was acted upon by Elohim in such a way as to become a suitable habitation for life in general and for man in particular.
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In verse 2, chapter 1 of Genesis, the writer begins his account of the creation of the heavens and the earth with the earth submerged under water and darkness upon the submerged surface. The writer does not imply the non-existence of the sun, the moon, and the stars. As a matter of fact, the writer is not concerned with the creation of these objects. His concern is with the creation process having Earth as its object.
The writer describes the creation process as beginning with the vibration of the spirit of Elohim over the surface of the water. Elohim then commands, “Become light!” The writer does not claim that Elohim created light at this moment in time. His only claim is that Elohim commanded light to come. “And it is becoming light. And seeing is Elohim the light, that it is good. And separating is Elohim between the light and the darkness. And calling is Elohim the light ‘day’ and the darkness he calls ‘night.’ And coming is it to be evening to be morning, day one” (Gen. 1:3b-5 CV).
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The writer has already informed the reader that darkness was on the surface of the submerged earth. Elohim commands the coming of light, not the creation of light. The coming of this light begins to illuminate the darkness covering the surface of the submerged earth. Elohim then calls the light “day” and the darkness “night” (Gen. 1:5).
How was the Hebrew mind to understand this language? The
people of
Elohim commanded the light from the sun to begin to penetrate the darkness covering the earth. His designation of this light as “day” implies the daily circuit of the sun through the heavens across the surface of the earth beneath as experienced by all humans inhabiting the earth, especially the Israelites.
There is no magic or mysticism in this text. The Hebrew reader of this account was not mystified. The account is not an attempt to explain scientifically the phenomena under consideration. At the same time, however, it is not a contradiction of a scientific explanation. The writer does not attempt to explain scientifically how these results occur. He simply records the spoken commands of Elohim and describes the overall results. Everything described, however, will conform to accurate scientific investigation. But the writer is certainly not attempting to explain in detail the physical processes contributing to the end result recorded. The purpose of the writer is to make it clear that Elohim is the One responsible for the order and design experienced by humanity dwelling within this environment created for it.
For
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During day two, the spoken word of Elohim commands the establishment of an atmosphere. This is brought about by a separation of the water covering the surface of the earth, leaving an atmosphere between these waters, which is then referred to as “heavens” (Gen. 1:8). The writer states, “And making (Page 40)is Elohim the atmosphere” (Gen. 1:7 CV). The Hebrew word translated “making” is asah. This word is to be distinguished from bara.
The word bara is introduced in verse 1 and means to cut, to create. There is no dispute concerning its meaning. The meaning of the word asah, however, is disputed. Many scholars understand it to be a synonym for bara. Some scholars understand it to be distinct from bara.
This word asah means to do, bring about, accomplish, appoint in the broadest sense and widest application. It has to do with bringing about or producing a given purpose. Its meaning stresses the outcome, the result, the product of an activity, not the process of an activity (Strong’s Exhaustive Concordance, compact ed., s.v. 6213 . . . asah). Linguistically, there are no synonyms. No two words have exactly the same meaning. Though words can be similar in meaning, they can never be exactly the same in meaning. For this reason, asah is to be distinct in meaning from bara. Bara stresses the process of an activity, whereas asah stresses the result or outcome of an activity. One can, thus, define asah as meaning to make appear in distinction to bara which one can define as meaning to create. To create stresses the actual process or activity of the artist or artisan upon an object in order to make it something different. To make appear stresses the removal of obstacles so that something already created can be unveiled.
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Therefore, the writer refers to Elohim as making (asah) the atmosphere, the heavens, appear, stressing not the creative process but the end result. Elohim creatively acted upon the earth to make it something different. Having acted upon it as an artisan, He had removed the obstacles so that which was created could be unveiled, “separating is He between the water which is under the atmosphere and the water which is above the atmosphere” (Gen. 1:7b CV). Having described the creative act of separating the water, the writer has established the process resulting in his previous statement of fact, “And making [asah] is Elohim the atmosphere” (Gen. 1:7a CV), thus indicating the end result, the product of the creative act. Elohim made to appear the atmosphere, “And calling is the Elohim the atmosphere ‘heavens’” (Gen. 1:8).
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During the third day (Gen. 1:9-10), Elohim causes the water on the surface of the earth to flow to one place, making the dry part to appear. This He calls “land” or “earth.” The water He calls “seas.” Then, through His spoken word, He commands the land to bring forth plants and trees, and so, the land brings forth plants and trees (Gen. 1:11-12). Hence, creation by means of the spoken word of Elohim implies Yahweh Elohim’s dynamic, rather than static, relationship to His creative activity and His creative products produced by His creative laws.
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During the fourth day, Elohim commands,
“Become shall luminaries in the atmosphere of the heavens, to give light on the earth, to separate between the day and the night. And they came to be for signs and for appointments, and for days and years.” And there came to be luminaries in the atmosphere of the heavens to give light on the earth. . . . And making [asah] is the Elohim two great luminaries, the greater luminary for ruling the day and the smaller luminary for ruling the night, and the stars. (Genesis 1:14-16 CV)
Again, the writer uses the verb asah. Elohim did not create the sun, the moon, and the stars at this time (during the fourth day of this six-day creation). He made them appear as if in the atmosphere, the heavens, above the surface of the planet. This meant humans residing on the surface of the earth could now observe these luminaries, since the atmosphere became translucent. This also accounts for man’s experience of the seasons, the astrological signs, holy festivals, and the determination of days, months, and years. The writer is thus attributing these common experiences of humans to Elohim’s deliberate creation. Elohim is to be praised. Elohim is to be worshiped and served. This is to be accomplished through man’s appropriate, intelligent creative rule over the terrestrial realm and its natural forces, thereby following in the footsteps of his Creator.
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The definitions of “day” and “night” are also clearly established (Gen. 1:16-18). The “day” would be ruled by the sun and the “night” would be ruled by the moon. Thus, the day was understood as the period of time dominated by the presence of the sun. The night was understood as the period dominated by the absence of the sun and the presence of the lesser luminaries, the moon and the stars. Night was the period of time which began at the setting of the sun and ended with the rising of the sun. This conforms to man’s experience. It is not intended to represent the scientific point of view of the Copernican revolution. It reflects the practical daily observation of men dwelling upon and within the habitation created for them by Elohim. This practical observation continues to dominate the experience of contemporary men and women.
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The account continues with the description of the creation occurring during the fifth day. Elohim creates the creatures flying in the atmosphere (the sky) and the creatures residing in the water. During the sixth day, Elohim creates the creatures residing on the surface of the dry land, reaching its apex with the making (asah, the appearance) of man (Gen. 1:26).
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In verse 26 of Genesis, chapter 1, the writer refers to Elohim as saying,
Make will we humanity in Our image, and according to Our likeness, and sway [rule, govern] shall they over the fish of the sea, and over the flyer of the heavens, and over the beasts, and over all land life, and over every moving animal moving on the land. (CV)
The word translated “make” is the Hebrew word asah. Thus, the writer is emphasizing not the process of creation but the end result, the final appearance of the product in terms of its purpose.
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Man would be made in “Our” image (Gen. 1:26). “Our” refers to Elohim and His council, consisting of celestial Sons of El. This is consistent with Moses’ description of the parting of the sons of Adam (representing man, humanity) by the Supreme. Celestial Sons of El were each appointed a nation to govern. Yahweh’s portion was Jacob (Deut. 32:8-9 CV). Israelites would therefore understand the pronoun “Our” without further explanation.
Man’s image, his physical form, is therefore modeled after the form of Elohim and the celestial Sons of El. By deduction the reader can conclude that Elohim and the celestial Sons of El have the appearance of human beings. This is consistent with the description of celestial messengers throughout the Hebrew and Greek Scriptures.
“Our likeness” (Gen.
1:26) refers to the function or authority of Elohim and the celestial Sons of
El. Mankind was to rule, have authority over all other creatures inhabiting the
heavens and the earth. The Hebrew word El is the singular form of the word Elohim. An el refers to one having authority
and power over others, one having authority to rule over subjects placed under
one’s responsibility. The writers of the Hebrew Scriptures refer to Yahweh as
Elohim because He, as One El, became to
Thus, Elohim became
a name for
Thus, the title elohim is also used of
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The writer continues his account concerning man by stating, “And creating [bara] is Elohim humanity in His image. In the image of Elohim He creates it. Male and female He creates them” (Gen. 1:27 CV). Thus, the writer indicates that Elohim first planned the form and purpose of mankind (asah, make to appear, v. 26) with the co-operation of His celestial council consisting of a select number of Sons of El. Having predesigned man’s form and predetermined his rule over all other creatures inhabiting the heavens and the earth, Elohim created (bara) mankind (“it”) male and female—“it” meaning the man consisting of both male and female.
The detailed description of this creating process is passed over in the present account. It will be provided in the next section of the book (Gen. 2:4-25). This opening section comes under the theme of the six-day creation of the heavens and the earth. The next section comes under the theme of “the generations of the heavens and the earth when they were created” (Gen. 2:4 KJV). The writer makes an essential distinction between the creation of the heavens and the earth and the generations of the heavens and the earth. This division is inherent to the structure of the book.
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Having created the male and the female, Elohim blesses them and commands them to “Be fruitful and increase and fill the earth, and subdue it. And sway over the fish of the sea, and over the flyer of the heavens, and over the beast, and over all the earth, and over all life moving on the land” (Gen. 1:28b CV). He also designates all green herbage as food for all creatures residing in the heavens and the earth. Thus, there was no need to kill in order to obtain food (Gen. 1:29-30).
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This opening account concludes with Genesis 1:31-2:3 (CV):
And seeing is Elohim all that He had made [asah], and behold, it is very good. And coming is it to be evening and coming to be morning, the sixth day. And finished are the heavens and the earth and all their host. And finishing is Elohim, on the sixth day, His work which He does. And ceasing is He on the seventh day from all His work which He does. And blessing is Elohim the seventh day, and hallowing it, for in it He ceases from all His work, which Elohim creates [bara] to make [asah].
Elohim created (bara) the heavens and the earth (the artistic process) in order to make (asah) the intended product. When He finished the heavens and the earth, He beheld what He had made (asah, completed product) and it was very good. It was exactly as He had intended it to be. It was perfectly suited for His intended purpose. He then ceased working on this creation, for it was finished.
Note the last statement. Elohim ceased from all His work which He artistically created (bara) in order to make (asah) the intended product, in order to achieve the goal. Both words (bara and asah) are used to describe the conclusion of all the work of Elohim. These words, therefore, must not be understood to be synonymous from either the point of view of the writer or the primary reader being addressed.
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The question as to the meaning of the word “day” in the statement “coming is it to be evening and coming to be morning, day one” (Gen. 1:5b) is still disputed. Is “day” to be understood metaphorically as referring to a lengthy, extended period of time? Or is “day” to be understood literally as referring to a 24- hour period of time? In this account, verses 3-5a of chapter 1 must be considered in the process of determining which definition the writer intends.
The writer states that Elohim calls for light and light begins to appear. Elohim then separates the light from the darkness. The darkness had already been there. What is added is light. The writer does not state that Elohim creates the light. The light is simply made to appear.
Thus, the light comes from the sun. As the sun goes down, from the point of view of those residing on the surface of the land, darkness occurs. Elohim calls the light “day” and the darkness “night.” The combination of the presence of light followed by the presence of darkness is described as “day one.”
Hence, day one consists of the rising of the sun, the setting of the sun, and the coming on of night. The return of the sun in the morning begins another day. This understanding would be the most natural for the writer and the reader. Both understand from experience and language the meaning of “day” and “night.”
The work of Elohim in creating the heavens and the earth is not presented as mysterious, something difficult to decipher. Man’s common experience of his environment is simply being attributed to the handiwork of Elohim. Therefore, one can reasonably conclude the words “the evening and the morning” refer to a 24-hour day based upon man’s experience of the rising of the sun, the setting of the sun, the ensuing presence of darkness (night), and the return of the sun in the morning. Elohim and the writer are not attempting to baffle or confuse the reader. The reader is receiving information that he can naturally and easily comprehend. Thus, this account is neither mystery nor myth. It is a clear and concise account of Elohim’s responsibility for all that exists in the heavens and the earth of man’s experience, including man himself.
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Jacob/Israel now has a better understanding of his unique election, advantage, and responsibility in relation to his covenantal supremacy over the nations. He has been given access to a qualified mind in the midst of the darkness of the ancient world of the nations. In his keeping of the sabbath, he reflects the likeness of the glorious cessation of Yahweh from His successfully finished work. In his obedient figurative six days of work, he reflects the likeness of the glorious activity of Yahweh in the habitation of humanity, the habitation of the nations.
Jacob/Israel has been liberated from the darkness of myth, superstition, and astrological enslavement to the pseudo-gods of the nations, as well as enslavement to the mythopoeic view of nature as populated by capricious, uncontrollable spirits constantly threatening man’s welfare. Therefore, as Yahweh successfully completed His work in six days, ceasing on the seventh day, so also Jacob/Israel would successfully complete his elective work over the course of the Mosaic Eon , entering finally into his Celestial Sabbath Rest.
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Beginning with Genesis 2:4, the writer takes up the theme of the generations of the heavens and the earth. He returns the reader to day three of the six-day creation account. On that day, Yahweh Elohim made to appear (asah) earth (dry land) as distinct from heavens (atmosphere). At that time, Yahweh Elohim had not caused rain to fall upon the earth. Humidity ascending from the earth irrigated all the surface of the ground, thereby causing the dry land to produce herbage. On that day there was no man to serve the ground.
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The writer then moves forward to day six and describes, specifically, Yahweh Elohim’s formation of man from the soil of the ground. The writer describes the formation of the biological body of the first created man. The man’s physical body is formed from the soil of the ground.
And forming is Yahweh Elohim the human of soil from the ground, and He is blowing [breathing] into his nostrils the breath of the living, and becoming is the human a living soul. (Genesis 2:7 CV)
Upon completion, the biological body of the first man is organically alive. When Yahweh Elohim breathes into the man’s nostrils the breath of life, this man becomes a living soul, a conscious human being.
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Thus, the biological body energized by the spirit made man a living soul. Death was not operating within the biological body of this man. This organic body would not decay. Organically, this first man (before receiving the breath of life) could not experience physical (organic) death. Spirit was necessary to make this man consciously alive with a thinking organism (the brain) efficient enough to make him in the likeness of the Elohim.
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This description of man allowed the Apostle Paul, in his first letter to the Corinthians, to label the first man, Adam, a living soul and the Second Man, Jesus, a life-giving spirit (1 Cor. 15:45 CV, NEGINT). Adam, upon receiving the breath of life (spirit), became a living soul. Thus, he was soulish in essence. He was capable of experiencing death by means of an outside source. But death as a principle, a law, was not operating within him. If this spirit were to be withdrawn, he would not decay. He would simply become unconscious.
Jesus as the Second (deuteros) Man (1 Cor. 15:45 CV, NEGINT) is spiritual in essence. He is no longer capable of experiencing death by means of an outside source. Jesus as a generated human being had been a soulish being. He had been capable of being killed by an outside source. After His resurrection, He became a spiritual being possessing immortality. This immortality made Him a life-giving spirit, a vivifying spirit. As a spiritual being He could impart immortality to soulish beings. Paul’s further distinction between soilish man and soulish man and his distinction between the Last Man and the Second Man will be explained later.
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This man formed from the soil of the ground and made consciously alive by the reception of spirit was placed by Yahweh Elohim in the garden of Eden which He had prepared for man’s habitation. In this (Page 46)garden Yahweh had planted every tree beautiful to the eye and good for food. He also planted the Tree of Life in the midst of the garden and the Tree of the Knowledge of Good and Evil.
The writer then describes the rivers irrigating the garden. His
purpose is to relate the location of this garden to
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Having placed the man in this garden, Yahweh Elohim assigns him the task of serving and keeping it. He further instructs the man concerning the forbidden fruit of the Tree of the Knowledge of Good and Evil. He can eat of the fruit of every tree except this one. Adam is instructed,
you are not to be eating from it, for in the day you eat from it, to die shall you be dying. (Genesis 2:17b CV)
The consequence of Adam’s disobedience is not immediate death. It is the internal activation of the dormant principle of death which slowly operates in Adam’s biological body terminating in his return to the soil of the ground. This death is physical, biological. But it represents a process occurring over a period of time. This death was later understood to be the first death in contrast to the second death associated with the crucifixion death of Jesus. Israel, understood metaphorically as a national man, also activated a dormant covenantal principle of death which slowly operated through its national life, terminating in what the writer of the Book of Revelation calls “the second death” (Rev. 2:11 CV).
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Yahweh Elohim then says,
Not good is it for the human for him to be alone. Make for him will I a helper as his complement. (Genesis 2:18b CV)
He then brings to Adam all living creatures in order to see
what Adam would name each. This naming process is a demonstration of Adam’s
being in the likeness of Elohim. In this task the text refers to Adam as “the human living soul” (Gen. 2:19 CV). Adam
became a living soul at the reception of spirit, making him consciously alive
with efficient intelligence enabling him to name, and thus rule over, all
living creatures. This is why Adam is called “[son] of God” in Luke’s genealogy of Jesus (Lk.
But, in the naming of all these creatures, there is found no creature fit to be named Adam’s complement. Yahweh Elohim Himself would provide a complement for Adam. The writer has already stated that Elohim created man male and female. Now the writer reveals how this is accomplished. Adam is created first. He represents humanity. He is created in the image and likeness of Elohim. As Yahweh Elohim is first in relation to the sons of El, so Adam would be first in relation to his complement, Eve. As the Supreme El had headship over the sons of El, so Adam would have headship over his complement.
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Yahweh Elohim, therefore, anaesthetizes Adam, causing him to sleep. He then removes from Adam one of his angular organs, afterward closing the flesh of the resulting wound. From this angular organ, Yahweh Elohim builds a woman and brings her to Adam.
And falling is a stupor on the human, caused by Yahweh Elohim, and he is sleeping. And taking is He one of his angular organs and is closing the flesh under it. And Yahweh Elohim is building the angular organ, which He takes from the human, into a woman, and bringing her is He to the human. (Genesis 2:21-22 CV)
The writer, in this passage, describes a surgical operation performed on Adam’s physical body, resulting in the removal of one of his organs which is then built genetically into a woman. Thus, Adam originally was male and female. His female organ was removed and genetically built into a fitting complement for him, a woman. This account is a description of the process used by Elohim to bring about the statement of fact recorded in Genesis 1:27b: “Male and female He created them” (CV).
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This account of the relation of Adam to Eve becomes by analogy
a type of Moses’ relation to his people
In both cases (Adam and Moses), Paul alludes to the law lording it over the man for as long as the man is living (Rom. 7:1 CV). Paul uses the definite article “the” in relation to the man and the woman referred to in his analogy. The man he writes about alludes to both Adam and Moses. In Romans, chapter 5, he begins his contrast of Adam with Christ in relation to the entire race of men. In chapter 6, he continues this contrast, adding to it the theme concerning the elect as no longer being under law but under grace (Rom. 6:14-15).
This analogy of headship is applied to humanity as a whole in
relation to The Law of Sin and Death activated
by Adam’s sin and to
As long as Adam remained the head of the race, the death that his
sin introduced into the race would reign over all men. All men would return to
the soil from which Adam had been formed, and there they would remain. As long
as Moses remained the symbolic head of
Thus, in chapter 7 of Romans, Paul addresses the theme of
Christ’s deliverance of all humanity from the biological death that Adam
brought in and His deliverance of all
This is precisely what the death of Jesus the Christ achieved. His death terminated the headship of Adam and the grave as the last word regarding humans. Humanity had been delivered from the bondage of the grave, the soil to which all men must return.
The death of Jesus also terminated the Law of Moses, as the result of its being fulfilled. His resurrection offered to all the elect the life of the New Covenant which superseded the Mosaic Law. Thus, Paul could write,
For the woman in wedlock is bound to the living man by law. Yet if the man should be dying, she is exempt from the law of the man. (Romans 7:2 CV)
To continue to trust in the Mosaic Law (the Sinatic Covenant) for covenantal life was to be harmed by the Second Death.
All those in the Christ shared in His death and were sharing in His new covenantal life that came about as a result of the death of the old covenant. As long as they were covenantally identified with Him in His death (the death of the Old Sinatic Covenant), they would not be harmed of that Second Death. But if they returned to the old covenant as a covenant of life, and thus became antimessianic, not being found in the Christ, the Messiah (Phil. 3:8-9), they would suffer the harm of the Second Death.
Paul’s use of this analogy will affect the understanding of the resurrection spoken of by Jesus in John 5:19-29. These themes will be developed further when the Greek Scriptures are analyzed.
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Yahweh Elohim, after atomically building the woman from an organ of Adam, presents her to Adam. Adam responds, “This was once bone of my bones and flesh from my flesh. This shall be called woman, for from her man is this taken” (Gen. 2:23 CV). The woman is taken out of the man; thus Adam calls her “woman.” Here is his fitting complement. She is biologically, soulishly, and intellectually his female clone. The two are actually one—male and female. Adam is formed from the soil of the ground; the woman is formed from an organ out of the body of Adam. Apart from the woman, Adam is incomplete. Adam is created first and then the woman. He thus has headship. Paul will later draw theological truth from the implication of this passage.
Upon the completion and presentation of the woman, Yahweh Elohim blesses them, saying, “Be fruitful and increase and fill the earth, and subdue it” (Gen. 1:28b CV). From this couple all other humans are to be generated. Humanity is to be responsible for all created life inhabiting the heavens and the earth of his God-authorized domain (Gen. 1:28).
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The writer of Genesis (in my estimation, most likely Moses) then draws a conclusion from the foregoing account: “Therefore a man shall forsake his father and his mother and cling to his wife, and they two become one flesh” (Gen. 2:24 CV). This commentary establishes Yahweh’s original intention concerning marriage. A man is to forsake his father and mother and cling to his wife, the two becoming one flesh in the act of conjugal consummation with its potential for generating children (progeny). This is how Jesus expounded the meaning of this text (Matt. 19:4-6). Each couple in marriage is to reflect the relationship of the very first couple.
The Hebrew word for “cling” used here is the same word used to denote
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Yahweh’s clinging is to be seen in the intercession of Moses
and Yahweh’s acceptance of this intercession on behalf of
Unlike Adam who failed to righteously intercede on behalf of
Eve, Moses succeeds in faithfully interceding on behalf of
Moses trusted in Yahweh’s goodness and thus interceded on
From that point in time, the nation was doomed to die covenantally. As Adam would return to the soil from which he had been taken, so Jacob/Israel would return to the soil from which he had been taken. He would return to his place among the nations (as later experienced by the apostate nation in 70 a.d.).
The Mosaic Covenant would terminate in the Second Death. But Yahweh would deliver Israel-according-to-spirit from the death of the first covenant by providing a second, a new covenant built upon the Rock of the intercession, the mediation of Jesus the Christ, the Son of Abraham, the Son of David, the Son of Adam, the Son of Yahweh Elohim, Whose death was on behalf of the faithful covenanted nation and the race created in the Image and Likeness of Yahweh Elohim.
Jesus the Christ thus fulfilled the Law and the Prophets by terminating the Sinatic/Mosaic Covenant. His Death was the death of the ministry of death, the Mosaic Covenant. Upon His resurrection (Page 49)and ascension, the Mosaic Covenant could no longer provide a living covenantal relationship with Yahweh. Only the New Covenant could provide a living covenantal relationship with Yahweh. This will be developed further when John 5:24-29 is expounded.
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Genesis, chapter 2, concludes with the Hebrew Scriptures’ first reference to the theme of nakedness.
And coming are they two, the human and his wife, to be naked, yet are not shaming themselves. (Genesis 2:25 CV)
This statement is the writer’s transition into the theme of
chapter 3: the failure of Eve and Adam. This failure would result in an
awareness of their nakedness that became associated with shame. The original nakedness
of the first couple had not been associated with shame. Shame is the product of
the act of sinning (missing the mark) in relation to the command of Yahweh
Elohim. The third and fourth chapters of Genesis develop the theme of sin in relation
to the first human family. This information would be vital to
Later, with the addition of the Greek Scriptures, these two chapters (Genesis 3 and 4) would provide much necessary knowledge vital to the growth and completion of the Ecclesia, the Bride and Body of The Christ. Without these two chapters, an understanding of the writings of Paul and John would be impossible. The secret revealed to Paul had been concealed in these two chapters.
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Genesis, chapter 3, introduces the reader to the Serpent and its rationalization of the words of Yahweh concerning the prohibition of the fruit of the Tree of the Knowledge of Good and Evil. Again, the text has been understood by some to be mythic because of the role given to the Serpent. But the writer refers to the Serpent as being the craftiest of all the field life which Yahweh Elohim had created, thus connecting the Serpent with the creative work accomplished during day six of the six-day creation account of Genesis, chapter 1.
The Serpent is not presented as a mythical invention of the writer. This creature was created by Elohim and, according to Genesis 2:20a, Adam was responsible for naming this very field life creature:
And calling is the human the names for every beast and for every flyer of the heavens, and for all field life. (CV)
As incredible as it may seem, the writer presents the Serpent as capable of intelligent thought and speech.
It is the Serpent named by Adam who seduces or deceives the Woman, and it is this same Serpent who is cursed to crawl on its belly and eat soil all the days of its life. The Serpent literally eats soil because it crawls on its belly. However, the curse is symbolic and refers to the symbolic relation the Serpent will have with a specific human seed. To eat soil is to figuratively experience shame and ultimate defeat. For even the field life had been created out of the soil of the ground. Soil, from this point on in the Hebrew and Greek Scriptures, will signify the verdict of death which came upon the human race as a result of Adam’s sin. The curse on the Serpent is metaphorically a curse on the seed of this Serpent, which seed refers to a specific group of humans.
The Serpent thus becomes a symbol of an attitude about to become characteristic of a certain group of human beings. For the enmity set by Yahweh between the seed of the Serpent and the seed of the Woman is without doubt enmity between two groups of humans, as will be made clear in chapter 4 of Genesis and the writings of the Greek Scriptures.
Thus, Genesis 3:14 is a literal judgment (crawling on his belly and eating of the soil) of the Serpent as a creature of the field life. This literal judgment then becomes symbolic of the two seeds set at enmity in Genesis 3:15. The seed of the Serpent (Cain) is set against the seed of the Woman (Abel). Here the language must be understood metaphorically. The seed of the Serpent is a man and the seed of the Woman is a man.
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The Woman is deceived into believing that the eating of the fruit of The Tree of the Knowledge of Good and Evil will not result in her dying but in her becoming like Elohim, knowing good and evil. She is not contemplating rebellion against Yahweh Elohim and His command. She believes she will become like Elohim by acquiring intelligence.
And seeing is the woman that the tree is good for food, and that it brings a yearning to the eyes, and is to be coveted as the tree to make one intelligent. (Genesis 3:6a CV)
She is not seeking to depart from Yahweh Elohim. She is not seeking to challenge Yahweh Elohim’s authority. She is not seeking to become free. She is seeking to be like Elohim in intelligence. She believes this to be a beneficial goal. She is sincere, though sincerely wrong. But she is not in rebellion against Yahweh her Elohim.
She decides to take and eat the forbidden fruit:
And she began taking of its fruit and began eating, and she began giving, moreover, to her husband with her, and he began eating. (Genesis 3:6b my translation)
The Woman begins to take and eat the forbidden fruit. The imperfect tense is used. She eats first, and, then, finding her husband, he also eats. Adam is not with his woman when the Serpent deceives her. This is part of the problem. The Woman acts on her own. She does not seek the advice or counsel of her man. She closes her ears to the prohibition of Yahweh Elohim. This is made clear in the judgment against her:
in the sphere of the interest of your husband is your desire [restoration LXX], and he will begin ruling in the sphere of your interest. (Genesis 3:17b my translation)
The Serpent does not address the Woman and the
This is Paul’s understanding of the text in the argument of Romans 5:12-21 and in his direct statements in 2 Corinthians 11:1-3 and 1 Timothy 2:4-14:
Would that you had borne with any little imprudence of mine! Nay, and be bearing with me, for I am jealous over you with a jealousy of God. For I betroth you to one Man, to present a chaste virgin to the Christ. Yet I fear lest somehow, as the serpent deluded [seduced out, deceived] Eve by its craftiness, your apprehensions should be corrupted from the singleness and pureness which is in Christ. (2 Corinthians 11:1-3 CV)
Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent. For Adam was formed first then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. (1 Timothy 2:11-14 RSV)
Adam was not deceived. He did not believe the words of the Serpent. He believed the words of Yahweh Elohim. The Woman would die as a result of her act of disobedience (hearing aside) resulting in her transgression (stepping aside).
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Here is the dilemma placed before Adam as a result of the
successful deception by the Serpent. There is nothing in the text to indicate
that Adam’s response at Yahweh’s presentation of the Woman to him has changed. She
is still “bone of my bones and flesh from
my flesh” (Gen. 2:23b CV). The two are one. How can he solve this present
enigmatic problem?! Surely, she will die. Already she was in the process of
dying. For had not Yahweh Elohim said, “for
in the day you eat from it, to die shall you be dying” (Gen. 2:17b CV)! The
answer to Adam’s dilemma is revealed in Moses’ intercession on behalf of
But Adam failed to perceive this possibility. He acted in haste. He would remain one with her by joining her in death. Adam loved the Woman as Jesus the Christ loved the Ecclesia.
However, Adam’s act of love did not and could not redeem his Woman. Not only did his love fail to deliver his Woman, his act of disobedience (hearing aside, Rom. 5:19), transgression (stepping aside, Rom. 5:14), and deviation (slipping aside, Rom. 5:18) caused him to sin (miss the mark, Rom. 5:16), thereby bringing death into the race he would generate (see Rom. 5:12-21).
(Page 51)Only Adam’s sin could bring death into the race. The Woman’s sin brought death only to herself. Adam was the head of the race, the head of the Woman, and his act would determine the destiny of the race. He should have interceded on her behalf.
Instead, he acted out of ignorance and in unbelief (1 Tim. 1:13). He believed Yahweh’s word concerning death. But he did not believe Yahweh Elohim could solve his enigmatic dilemma. He had failed to believe in Yahweh’s compassion and mercy. Thus, he obeyed (heard, listened to, hearkened to) the voice of the Woman.
The text does not accuse Adam of hearkening to the words of the Woman. Yahweh Elohim’s reproach is that Adam hearkened to the VOICE of his wife. Note, the accusation has to do with hearkening to the voice. And it is the voice, not of the Woman, but “your wife” (Gen. 3:17 CV). Adam was not deceived. The Woman’s words did not deceive him and thus cause him to eat. It was his wife’s VOICE, the sound of her voice, which aroused his love for her and induced him into eating the forbidden fruit.
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This is certainly Paul’s understanding of Adam’s dilemma. By analogy he compares and contrasts Adam with Jesus the Christ. This is demonstrated in Romans 5:12-21 and Romans 7:1-4. It is also demonstrated in Ephesians 5:22-33. In his instruction to husbands and wives, he alludes to the relation of Adam and his wife. He declares that wives should be subject to their own husbands since the husband is head of the wife even as Christ is Head of the Ecclesia and Savior of the Body, that is, the Body of The Christ which is His Ecclesia. This alludes to Eve’s acting on her own in response to the words of the Serpent. She had ignored her subjection to her husband, Adam.
Paul then declares that husbands should be loving their wives as Christ loves the Ecclesia and as Christ gave Himself up to death for her sake. Thus, husbands also should be loving their own wives as their own bodies. Paul further declares,
He who is loving his own wife is loving himself. For no one at any time hates his own flesh, but is nurturing and cherishing it, according as Christ also the ecclesia, for we are members of His body. For this [reason] “a man shall leave his father and mother and shall be joined to his wife, and the two shall be one flesh.” (Ephesians 5:28b-31 CV)
Here he directly quotes from Genesis 2:24. Adam and Eve are a type of Jesus the Christ and His Ecclesia, His Complement, His Body.
Adam had failed to intercede on behalf of his Woman, his Complement, his Body. But his failure was not due to his lack of love for her or his desire to rebel against Yahweh Elohim. His failure was due to ignorance and unbelief. When he is asked by Yahweh Elohim, “from it did you eat?” (Gen 3:11b CV), he answers, “The woman whom Thou gavest, withal, she gave to me from the tree and I am eating” (Gen. 3:12b CV). He is not passing the blame onto the Woman. He is simply stating his enigmatic dilemma. What else could he do? The two are one flesh. She is under the verdict of death. He concludes that his love for her and their being one flesh demand his joining her in death.
He chooses to die with her in disobedience to the command of Yahweh Elohim, his Father and God. Jesus the Christ chooses to die for His Complement in obedience to the command of His Father and God. Adam’s choice and act result in Sin and Death. Jesus the Christ’s choice and act result in Righteousness and Life. That this is Paul’s understanding is further evidenced by his exposition of Genesis 2:24 in the very next verse of Ephesians, chapter 5.
Referring back to verse 31 where Paul had quoted Genesis 2:24, he exclaims, “This secret is great: yet I am saying this as to Christ and as to the ecclesia” (Eph. 5:32 CV). By analogy, Adam’s failure was due to ignorance and unbelief, not rebellion against Yahweh Elohim. As Christ loved the Ecclesia, so Adam had loved Eve.
This is why Adam and Eve are not cursed. The Serpent and his seed are cursed; the ground is cursed, but not the Man and the Woman. Adam is not a coward and Eve is not a seditionist. In the presence of Yahweh Elohim, they both humble themselves, submitting to His authority and righteous judgment.
In addition, after their removal from the garden in
Yahweh’s audible presence is implied in the text when the writer records Yahweh Elohim speaking to Cain. He does not speak to Cain through a mediator. Thus, Adam and Eve were not spiritually separated from Yahweh Elohim. They were removed from His visible presence, but were dynamically (Page 52)close to Him in His audible presence. Adam, Eve, Cain, and Abel had an access to Yahweh Elohim far superior to any individual today, and certainly far superior to most Israelites under the Sinatic/Mosaic Covenant. This needs to be kept in mind as the Hebrew and Greek Scriptures are read.
The primary consequences of the transgressions of Adam and Eve
are twofold: they begin to die biologically and are removed from the garden in
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For
The Sinatic/Mosaic covenant had become a ministry of death and, thus, the nation was doomed to die covenantally. But until the time of that covenantal death, the covenant was a source of terrestrial life and blessing if obeyed. If disobeyed it would become a source of terrestrial death and cursing.
However, this death and cursing would not be the last word,
for Yahweh promised that though He would expel her from the land, He would
gather her from among the nations and bring her back into the land (see
Deuteronomy, chapters 28; 29; 30:1-3; 32). It was only in the land that the
ultimate covenantal death of the nation could occur. For only in the land could
also occur the resurrection and new life of the nation (the Born-From-Above Israel). This would be
the covenantal significance of Joseph’s command to take his bones out of the
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As the Woman Eve is promised a conquering seed (Gen. 3:15), so
Israel is promised a conquering seed who would deliver her from the curse of
the law by redeeming her out of the Second Death (the death of the
Sinatic/Mosaic covenant) and giving her the new life of a New Covenant. As
Yahweh had known, understood, and planned for the enigmatic problem Adam would
encounter, so He had known, understood, and planned for the disobedience of
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This is the meaning of the words of Yahweh to Moses recorded in Deuteronomy 31:21b (CV):
I know the bent of their heart which they are forming today ere I bring them to the land about which I had sworn.
This is the reason Yahweh composed the song given to Moses as
a testimony against the sons of
Again, this is the meaning of Moses’ words to
Yet until this day Yahweh has not given you a heart to realize and eyes to see and ears to hear. (Deuteronomy 29:4 CV)
The things being concealed are Yahweh our Elohim’s, yet the things being revealed are ours and our sons’ until the eon , so that we might keep all the words of this law. (Deuteronomy 29:29 CV)
(Page 53)The Mosaic Law was a revelation given to this nation by Yahweh Elohim for the duration of the Mosaic Eon. The faithful ones would keep all the words of this law in their hearts. The faithful ones would be listening for the words of Yahweh yet to be revealed. Those yet-to-be-revealed words had been concealed from Israel, but would be revealed through the promised prophets, such as Isaiah, Jeremiah, Ezekiel, John the Baptist, Jesus the Messiah, the Twelve Apostles, and Paul.
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Thus the revelatory meaning of the words of Jesus when He exclaimed,
Serpents! Progeny of vipers! How may you be fleeing from the judging of Gehenna? Therefore, lo! I am dispatching to you prophets and wise men and scribes. Of them, some of you will be killing and crucifying, and of them, some of you will be scourging in your synagogues and persecuting from city to city, so that on you should be coming all the just blood shed on the earth, from the blood of just Abel until the blood of Zechariah, whom you murdered between the temple and the altar. Verily I am saying to you: all these things will be arriving on this generation. (Matthew 23:33-36 CV)
The shed blood of just Abel was to come upon the Cainite
nation of
for not all those out of
The children of the flesh are the children of Cain, who himself was out of the wicked one (1 Jn. 3:12 CV), the Serpent. These children are opposed to Yahweh and are in rebellion against Him. Though Yahweh Elohim loves them, they forfeit the promise because of their lawlessness and their evil hearts which refuse to love Yahweh’s law, Yahweh’s words, Yahweh’s voice.
The children of God, the children of the promise are those characterized by the faithfulness of Abel and the faithfulness of Abraham. These are the seed of the Woman. They may have been deceived for a period of time, but their hearts always belong to Yahweh, even as Eve’s heart always belonged to Yahweh Elohim.
Paul himself is an example of such a child deceived for a
period of time, but whose heart always belonged to Yahweh. When his eyes were
opened, he humbled himself before Yahweh and submitted to Yahweh’s anointed
King, Jesus the Messiah. When his eyes were opened on the road to
Although the motif of the seed of the Serpent and the seed
of the Woman was revealed to
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In Genesis, chapter 3, the reader is informed concerning the seed of the Woman. Why did the writer refer to the seed of the Woman rather than the seed of the Man (Adam)? The answer to this question has to do with the distinction between the purpose of the seed of the Woman and the purpose of the Son of Adam. Jesus would be identified as the Seed of the Woman in relation to the elect seed of The Promise. This had been revealed (Gen. 3:15). But the significance of Jesus as the only-begotten Son of God and only legitimate Son of Adam had not been revealed.
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Adam’s sin had brought sin and death into the race. The sin of Cain had brought murder into the race and hatred of one’s brother. Such sin was rebellion against Yahweh Elohim and came to represent the (Page 54)possible choice of each individual human being. Cain’s sin was not caused by ignorance and was not the result of deception. Yahweh Elohim interceded on Cain’s behalf when He warned and instructed Cain concerning his evil heart. Cain sinned with his eyes wide open. He defied Yahweh Elohim. Thus, he was held accountable for his own sin.
But the sin of Adam affected all humanity apart from the choice of any individual human being. The verdict of Yahweh Elohim in relation to Adam’s sin was death (the death common to all men, Num. 16:29) for all individual human beings generated by Adam. Thus, to be born into the race is to be born to die, apart from any intention or act against Yahweh Elohim’s will by any generated child of Adam. Death passed into the race in spite of the fact that not a single individual child generated by Adam has had a choice as to the deadly effect of Adam’s sin.
This death (physical, biological) was passed into the race through Adam’s sperm. The Law of Death does not reside within the biological seed of the Woman Eve and her daughters. The male sperm contains the Law of Death. This is why Elohim created them male and female. This would allow death to enter the race while at the same time providing the means by which humanity could evolve from a lower state to a higher state.
As Adam was head of the lower or soulish state, so Jesus the Christ would become the head of the higher or spiritual state. As the lower state had become immersed in death, so the higher state would become immersed in life. Though the lower state had contained within itself the possibility (which became actualized) of mortality, the higher state would consist only of immortality.
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As the seed of the
Woman, Jesus was born into the human race with the possibility of death. However,
since He was not generated by a sperm contaminated by death, His body was free
from The Law of Death. He was capable
of dying only from a source outside Himself. As long as He did not sin, The Law of Death would remain
inactivated within His body. He, thus, would not die the common death of human
beings contaminated by the sin of Adam (cf. Num.
Jesus would be the only legitimate son of Adam, because He would be the only son of Adam in the likeness of Adam prior to Adam’s sin. As such, He would also be the only-begotten Son of God. Adam was created, but all his sons, apart from Jesus, were generated by a contaminated sperm. Therefore, these sons are illegitimate.
Jesus was generated by the spirit of God, yet was Adam’s son, because the seed of the Woman Eve was originally incorporated in Adam before the Woman was created from one of Adam’s organs. As Elohim created Adam male and female, making Adam His created son, so Elohim generated Jesus by impregnating the seed of the Woman Eve/Mary, making Jesus the only-begotten (generated) Son of God. Thus, Jesus is both the Son of Adam and the only-begotten (only-generated) Son of God (see Lk. 3:38).
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This secret of the Gospel became the foundation upon which the Gospel of Christ was firmly and justly set. Paul’s expounding of this secret is set forth in Romans, chapters 5-8; 1 Corinthians 15:20-57; and 2 Corinthians, chapter 5. Adam’s sinful act (hearing aside, stepping aside, and slipping aside) resulted in Yahweh Elohim’s verdict of death (mortality) upon all individual members of the race apart from each member’s personal choice or act. Christ’s righteous act (accurate hearing, accurate walking, and accurate consummation) resulted in Yahweh Elohim’s verdict of life (immortality) for all individual members of the race apart from each member’s personal choice or act.
Thus, the verdict of Yahweh Elohim in the case of the one man Jesus was a triumphant declaration of justification of life for each individual member of the Adamic race (Rom. 5:18). With this verdict, all humanity is to eventually transcend the first humanity (soulish), evolving metamorphously into the second humanity, the superior humanity (spiritual) headed up by Jesus the Christ and spiritually generated by Christ and His Body, Christ and His Ecclesia, both dwelling as spiritually One in the Celestial Realm, the Celestial Jerusalem.
From this foundational truth, Paul concluded that Yahweh Elohim’s justification of the elect, promised seed on the basis of faith was a just verdict. All humanity would be given immortal life, but only the faithful, elect seed of the Woman, elect seed of Abraham, would be promised a share in the allotment promised to Abraham’s seed, Jesus the Christ, the Firstborn.
(Page 55)Yahweh Elohim accounted faith as righteousness only to the faithful, elect seed whose faithfulness to the end gained them a share in the allotment of the Christ in the Celestial Realm. The salvation proclaimed in the Gospel of Christ was not for all humanity. It was offered only to the faithful, elect seed of the Woman, which seed, during the history recorded in the Hebrew and Greek Scriptures, continually narrowed down from Abel to Noah, to Shem, to Abraham, to Jacob, to David, to Jesus the Messiah.
By the year 70 a.d. (the end of the Mosaic Eon ), the elect, faithful promised seed entered into the Celestial Allotment, thereby fulfilling the Law and the Prophets. The Gospel of Christ had been given to the Apostles, had been proclaimed by the Apostles, had been received by the elect, faithful seed living in that final generation of the Mosaic Eon; thereby concluding the proclamation of the Gospel of Christ, in accord with the testimony of Isaiah the prophet concerning Yahweh’s word:
For as the rain and the snow come down from heaven and return not thither but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose and prosper in the thing for which I sent it. (Isaiah 55:10-11 RSV)
Yahweh had commissioned Jesus with the Gospel of the Kingdom. He fulfilled His commission by preaching the Gospel of the Kingdom, and that Gospel message accomplished Yahweh’s purpose. Jesus then commissioned His Apostles to preach the Gospel of Christ. He declared He would be with them to the end of the eon (Matt. 28:16-20); they would be afflicted, killed and hated (Matt. 24:9); they would be perceiving the abomination of desolation declared through Daniel (Matt. 24:15); they would proclaim this Gospel throughout the whole inhabited earth (the whole habitation of the household of Israel) and, having accomplished this, the consummation would arrive (Matt. 24:13-14).
Either they had fulfilled this by the end of the Mosaic Eon or they had failed. If they have failed, Yahweh’s word has failed; Jesus’ word has failed; and the Greek Scriptures are false. Yahweh’s word was proclaimed. Yahweh’s word did not return to Him empty. Yahweh’s word accomplished His purpose and prospered in the thing for which He sent it: “Verily, I am saying to you that by no means may this generation be passing by till all these things should be occurring” (Matt. 24:34 CV). This must be the conclusion of faith.
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After Yahweh Elohim declares enmity between the seed of the Serpent and the seed of the Woman, He turns to the Woman and declares,
I will begin greatly multiplying your grief and your pregnancy. In grief you will begin bearing sons. Yet, in the sphere of the interest of your husband is your desire, and he will begin ruling in the sphere of your interest. (Genesis 3:16 my translation)
The grief of the Woman would come about as a result of the two sons she would shortly begin bearing. In these sons, she would experience again the effect of The Knowledge of Good and Evil.
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This judgment did not concern the general giving birth to children. It concerned this specific Woman and her beginning to bear sons in grief. What she was soon to experience in the bearing of Cain and Abel, all women in general giving birth to sons would continue to experience to some degree. Her grief would eventually be terminated by means of her seed, a son coming forth from her who would overcome and transcend the affect of The Knowledge of Good and Evil resulting from her eating of the fruit of the Tree of the Knowledge of Good and Evil. This son would demonstrate the power derived from loving one’s brother, even one’s enemy.
At the beginning of chapter 4 of Genesis, the Woman, Eve, Adam’s Wife, gives birth to her first son and rejoices, declaring, “I have acquired a man from Yahweh” (Gen. 4:1 my translation). She had not yet experienced Yahweh’s judgment of grief. This first son is named Cain (acquired).
The text goes on to record that she bore another son. This second son is named Abel (vanity). With the slaying of Abel by Cain, the Woman experiences the grief pronounced by Yahweh. The acquired one turns out to be the seed of the Serpent, representing the evil acquired as a result of eating the fruit of the Tree of the Knowledge of Good and Evil.
(Page 56)Abel, the one experiencing and illustrating the vanity of The Knowledge of Good and Evil, is the first human murdered. He represents the seed of the Woman, representing the good received from the Tree of the Knowledge of Good and Evil. The acquired one brought forth in rejoicing is the one to bring forth the grief of the judgment pronounced in Genesis 3:16.
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Cain is the acquired one. As such, he brings grief by his rebellion against Yahweh. In his heart is hatred against his brother. He is warned of this evil by Yahweh Elohim. He refuses to take heed. In slaying his brother he sheds innocent blood. By this act, he becomes identified as the seed of the Serpent. He openly and directly opposes Yahweh Elohim. The shed blood of his brother Abel cries out for vengeance. This same shed blood pollutes the ground. Yet, Yahweh Elohim does not exact from him the price of this crime, this sin. Evil is to have its place in this world outside the garden of Eden. Yahweh is to demonstrate His love for Cain. Cain is to be expelled from Yahweh’s presence, but not from Yahweh’s heart. Cain is to be allowed to set his face to the east in order to establish his contribution to the generation of the Heavens and the Earth (see Gen. 2:4) now under the influence of the Knowledge of Good and Evil, the Law of Sin and Death. For Yahweh’s hand is upon both the Good and the Evil, in accord with the wisdom of Koheleth who declared,
For everything there is a stated time,
and a season for every event under the heavens:
A season to give birth and a season to die; . . .
A season to kill and a season to heal; . . .
I see the experience that Elohim gives
To the sons of humanity to humble them by it.
He has made everything fitting in its season;
However, he has put obscurity in their heart
So that the man [Adam and his illegitimate, generated progeny] may not find out His [Yahwel Elohim’s] work,
That which the One, Elohim, does
from the beginning to the terminus. (Ecclesiastes 3:1-3, 10-11 CV)
Yahweh Elohim would use both the Good and the Evil to establish His purpose, His goal. He would demonstrate His love, mercy, and compassion for both the seed of the Woman (living according to the Good) and the seed of the Serpent (living according to the Evil). He would demonstrate the meaning of love thy brother and I am my brother’s keeper. He would accomplish this through the Son of His Love, the Obedient Son Who would demonstrate His Father’s Love by becoming the Man from Whom Yahweh Elohim would exact the price of Cain’s crime, Cain’s sin. Only in this way could the cry of the shed blood of Abel be avenged apart from the total destruction of the seed of the Serpent. Only the shed blood of Jesus the Christ could speak better than the shed blood of Abel. Abel’s blood cried out for vengeance, death. Jesus’ shed blood cried out Reconciliation, Life:
But you have come . . . to Jesus, the Mediator of a fresh covenant, and to the blood of sprinkling which is speaking better than Abel. (Hebrews 12:22-24 CV)
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The echo of the story of Cain and Abel reverberates throughout the writings of the Hebrew and Greek Scriptures. Jacob/Israel’s understanding of himself, his history, and his destiny cannot be completely grasped apart from a recognition of the significant shadow cast upon the holy writings by the influence of the metaphoric representation of Cain and Abel. From the beginning of Jacob/Israel’s national history, the nation as a corporate man is informed of his Cainish character:
Do not say in your heart when Yahweh your Elohim thrusts them [the nations] out from before you, saying: Because of my own righteousness Yahweh brings me in to tenant this land. . . . It is not because of your own righteousness or the uprightness of your own heart that you are entering to tenant their country, . . . for you are a stiff-necked people. (Deuteronomy 9:4-6 CV)
In the Song of Yahweh given to Moses to speak in the hearing of the whole assembly of Jacob/Israel,
Moses describes
They have become corrupt before Him;
No longer are they His sons because of their blemish:
A generation perverse and twisted.
Is this what you requite to Yahweh,
You decadent and unwise people?
Is not He your Father Who ACQUIRED you? (Deuteronomy 32:5-6a CV emphasis mine)
As Eve declared concerning her firstborn, Cain, “I have acquired a man from Yahweh” (Gen. 4:1 my translation) so Jacob/Israel is made to understand that Yahweh,
concerning His firstborn nation, ACQUIRED a man. Metaphorically, Jacob/Israel
is Cainish. Jacob/Israel was taken out of the midst of the nations, out of the
midst of
Jacob/Israel was no different than the nations, no different than the Egyptians. Jacob/Israel conceived his Elohim as capricious even as the nations conceived their elohim as capricious. When trapped against the shore of the sea by Pharaoh’s army, this nation cried out to Yahweh, represented by Moses,
Is it for lack of tombs in
Again, in the wilderness of Sin the nation cried out against Yahweh and Moses,
O that we had died by the hand of Yahweh in the land of Egypt when we sat over the flesh pots when we ate bread to satisfaction, for you have brought us forth to this wilderness to put this entire assembly to death with famine. (Exodus 16:3 CV)
When Moses ascended
The people saw that Moses was tardy to descend from the
mountain. So the people assembled themselves against Aaron and said to him:
Rise! Make for us elohim who shall go before us, for this Moses, the man who
brought us up from the land of
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But though the nation as a whole was Cainish, a stiffed-necked and rebellious people, there was always a faithful remnant, the Abelites. At Kadesh-Barnea Moses sent 12 men to spy out the land. Only two remained faithful to Yahweh.
They went up the watercourse of Eschol and saw the
land, yet they discouraged the heart of the sons of
Caleb and Joshua were metaphorically Abelites. They
represented the faithful seed of the
Woman. The whole generation doing evil in the eyes of Yahweh represented
the rebellious seed of the Serpent, and
so, that evil generation was metaphorically Cainish. The entire history of
that the blood of all the prophets which is shed from the disruption of the world may be exacted from this generation, from the blood of Abel to the blood of Zechariah, . . . Yea, I am saying to you, It will be exacted from this generation! (Luke 11:50-51 CV)
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As metaphors of The Knowledge of Good and Evil, Cain and Abel illustrate the two types of human beings existing from Adam to the end of the Mosaic Eon . Each represents a choice confronting each member of the Adamic race living from Adam to the end of the Mosaic Age. Every member of the race either chooses to serve the Good (I am my brother’s keeper) or chooses to serve the Evil (I am not my brother’s keeper). Those who choose to serve the Evil are children of the Serpent (representing during that age, the Adversary, Cain). Those who choose to serve the Good are children of the Woman (thus, during that age, children of Abel).
However, the children of the Woman (from Adam to the termination of the Mosaic Eon) consisted of two distinct groups. As Eve was deceived by the deceptive influence of the Serpent, many of her children also are deceived by the deceptive influence of the seed of the Adversary, Cain, into ignorantly serving the Evil. But a remnant of her seed remains faithful. As Abel faithfully served Yahweh, avoiding the deception of the Adversary Cain (I am not my brother’s keeper), so also there continued to exist a faithful remnant of the seed of the Woman.
These faithful ones serve Yahweh and the Good (I am my brother’s keeper). They represent a royal line beginning with Abel and proceeding through Noah, Shem, Terah, Abraham, Isaac, Jacob, and Jacob’s twelve sons. This royal line culminates in the arrival of Jesus the Christ (the superlative representative of I am my brother’s keeper).
However, the division represented by Cain and Abel continued
to exist within Jacob/Israel as an elect nation. The character of the nation
from its exodus out of
However, this seed continued to exist throughout the
generations of the covenantal history of
I have been zealous, yea zealous for Yahweh Elohim of
hosts; for the sons of
Yahweh, however, replied,
Yet I will let remain [protect] in
Thus the pattern (Cainites and Abelites) held true for all
humanity from Adam to the end of the Mosaic Eon
, but was dramatically
reflected in the covenantal history of Jacob/Israel. The seed of the Woman (from Adam to the end of the Mosaic Eon) is
characterized by either the deceived Eve or the faithful Abel. The deceived
seed is blinded and led astray, thus becoming unfaithful in relation to the
Abrahamic Covenant of Circumcision. The faithful seed remains loyal to Yahweh
and His Word, the covenant established at Sinai, thus becoming the faithful
elect in relation to the hope of the Promise made to THE SEED of the Woman,
Jesus the Christ, the hope of
At the consummation of the Mosaic Eon , the history of the seed of the Woman and the seed of the Serpent had reached its telos, its end, and its purpose had reached its fulfillment. The seed of the Woman, Jesus the Christ, had come. He had conquered the Adversary and his seed, the seed of the Serpent represented by Cain. He had redeemed the faithful seed of the Woman, represented by Abel, and had granted them their celestial reward based upon their faithfulness to the end. He had also conquered Death on behalf of every member of Adamic humanity, apart from either their faith or their deeds.
As a result, the work and purpose (the administrative office) of The Adversary (Satan) has been concluded. The Adversary, from the beginning of the new age to the present, has no longer been operating in the world of humanity. Humanity is no longer characterized by the metaphors of Cain and Abel in the (Page 59)eyes of Yahweh the Elohim of the nations and the Elohim of the New Jesuic humanity under the kingship of the Second Man, the one out of heaven, the spiritual man, Jesus the Christ.
The seed of the Woman and the seed of the Serpent are no longer applicable as fitting characterizations of humanity in the eyes of Yahweh Elohim. Adam is no longer the head of the human race. Christ is the Head of the human race, together with His Ecclesia, His Faithful Ones, His Body, His Complement, His Eve.
Humanity now (since the end of the Mosaic Eon in 70 a.d.) has access to Yahweh’s revealed and exemplified knowledge of Good and Evil and has Yahweh’s guarantee of Justification of Life (immortality, see Rom. 5:18; 1 Tim. 6:16; 1 Cor. 15:53-54), secured for every member of Adamic humanity by the faithful obedience of Jesus the Christ. This immortality will result in the perfection of every member of the Adamic race to the ordained state and condition of being in the likeness and image of Yahweh Elohim Himself, exemplified in the state and condition of Jesus the Christ.
Thus,
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The members of humanity (from Adam to the end of the Mosaic
Eon
) characterized by Cain
represent a small minority of the race in the worldview of
The ultimate goal of the macroscopic history of humanity,
illustrated in the microscopic covenantal history of
I am Yahweh Elohim, and there is none else.
Former of light and Creator of darkness,
Maker [asah] of good [prosperity, health] and Creator of evil [misfortune]. (Isaiah 45:6b-7a CV)
He is also the Creator of The Adversary, Satan.
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For
But when misused crafty becomes associated with guile (Job 5:2; 15:5). In the present context (Genesis 3) the Hebrew word for crafty is arum and directs the reader’s attention back to the word naked in Genesis 2:25, which in Hebrew is the word arom, thus, providing a play on words foreshadowing the outcome of the intervention of the Serpent.
The couple had been declared to be naked, yet without shame. The intervention of the Serpent will culminate in the couple coming to perceive, to know themselves as naked with the understanding that this nakedness is now associated with shame. The acquisition of the knowledge of good and evil brings with it shame.
(Page 60)The man and the woman, now conscious of personal shame, make coverings for themselves from the leaves of the fig tree. Locating themselves behind a tree in the garden, they hide from the presence of Yahweh Elohim. After Yahweh Elohim judges the three participants, He replaces the fig-leaf coverings with “tunics of skin” (Gen. 3:21), thus, clothing (covering the shame of) the couple Himself.
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How was
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Why a serpent? To impress the Egyptians who believe the
serpent to be sacred. When the Egyptian wise men turn their staffs (rods) into
serpents, the serpent of Moses devours the serpents of the Egyptians.
Therefore, the Serpent in the garden would be associated with the false gods (elohim) of the nations. There was no need for Moses to refer to the
serpent as the Satan in Genesis, chapter 3. The record in Genesis 3 provides
the basis upon which the serpent becomes a symbol of wisdom and, thus, an
object of worship for mankind and the nations.
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According to the Hebrew and Greek Scriptures, the Satan was not involved in the event described in Genesis, chapter 3. The text of Genesis, chapter 3, refers only to the serpent described as the craftiest of all the field life which Yahweh Elohim had made. The role of the Satan as an adversary was later to be connected with this literal serpent of Genesis, chapter 3, which serpent became the metaphoric representation of the role and work of one of the Sons of El referred to as the Satan in Job 1:6-12.
The role and work of the Satan begins only after the flood and the establishment of the nations. According to Deuteronomy 32:7-9, when the Supreme (Elyon, Most High God) gave the nations their allotments, dividing the sons of Adam (Shem, Japheth, and Ham), He stationed their boundaries according to the number of the Sons of El. That is, each nation was placed under the jurisdiction of one of the Sons of El. The Satan was apparently given jurisdiction over all the Sons of El who had been given jurisdiction over all the nations. This seems to be confirmed in the record of the temptation of Jesus. Satan offers Him all the kingdoms of the world (Matt. 4:8-10). Jesus does not refute his authority to make this offer.
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At the time of this new arrangement (Deut. 32:7-9), Yahweh had
apportioned for Himself jurisdiction over Jacob who became Yahweh’s allotment. However,
at that time, Jacob did not exist as an individual or as a nation. After Jacob/Israel
is established as Yahweh’s people, His nation, His allotment, the Satan seems
to have been given the task of opposing Israel by enticing the nation into the
worship and service of other gods (elohim) and prosecuting Israel (before the
throne of Yahweh and in the presence of the Sons of El over the nations) for
failure to keep her covenant obligations to Yahweh. His success can be seen in
the captivity of both the Northern Kingdom of Israel and the Southern Kingdom
of
By the time of John the Baptist and Jesus, Israel is under the shadow of darkness cast by the imposing image of the Satan (Lk. 1:79), The Adversary whom Israel is worshiping and serving. Jesus declares to the Jews,
Yet now you are seeking to kill Me, a Man Who has spoken to you the truth which I heard from God [Yahweh]. This Abraham did not do. Yet you are doing the works of your father. They said to Him, “We were not born of prostitution! One Father have we, God!” Jesus then said to them, “. . . You are of your father, the Adversary, and the desires of your father you are wanting to do. He was a man-killer from a (Page 61)beginning, and does not stand in the truth, for the truth is not in him. Whenever he may be speaking the lie, he is speaking of his own, for he is a liar, and the father of it.” (John 8:40-44 CV modified)
Jesus here declares the rule of The Adversary, Satan, over the
nation
He is claiming that those two acts, those two figures (the
Serpent and Cain) as metaphors characterize the function, the role, the work of
The Adversary from the time he was appointed by Yahweh Elohim as The Adversary,
the Satan. Thus, the Serpent as metaphor and Cain as metaphor symbolically
represent the function and work of The Adversary, the Satan, when he later
enters the drama of human history and
The Serpent craftily entices with relative truth designed to deceive. But the Serpent neither is the Satan nor is possessed by the Satan. The Satan, The Adversary, in accord with his role, characteristically engages in this technique of deception.
Cain rebels against the known will of Yahweh Elohim. He is not deceived. He directly and flagrantly opposes the revealed will of Yahweh fully understanding the essence of his decision and act. He becomes the first man-killer (murderer). Then he brazenly lies to Yahweh when he denies knowing the whereabouts of his brother Abel. He questions his responsibility for the welfare of his brother. But Cain is neither the Satan nor possessed by the Satan.
The Satan, The Adversary, characteristically engages in this kind of open rebellion. The only difference is that Satan has been appointed by Yahweh Elohim to operate in this fashion. Satan, the Accuser, the Deceiver, functions in this capacity under the authority, the commissioning of Yahweh Elohim Himself.
There is nothing in either the Hebrew or Greek Scriptures to support a celestial rebellion by Satan and a group of fallen angels. All references to Satan The Adversary present him as being under the authority of Yahweh Elohim and subjecting himself accordingly. A war in heaven between obedient angels and disobedient angels is a myth devised by human beings as a result of a distorted reading of the holy scriptures. This theme will be addressed again when Genesis 6:1 is interpreted in its textual context (see section titled “An Analysis of Genesis 5:1-6:8”).
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Returning to Genesis, chapter 4, the problem of Cain must be addressed. From the fruit of the ground, Cain brings a present-offering to Yahweh. Abel also brings a present-offering to Yahweh, but from his flock. Yahweh accepts Abel’s offering but rejects Cain’s. The anger of Cain is aroused, and he becomes dejected. Yahweh responds,
Why do you continue glowing hot and why is your face completely fallen? Would you not lift it up if you should begin doing well? And if you continue doing not well, at the opening of a womb is sin, the thing which is crouching in preparation for attack. And toward you is its desire. But you must begin to rule it. (Genesis 4:6-7 my translation)
What is the problem between Cain and Yahweh? Why is Cain’s offering rejected? What is the meaning of Yahweh’s response to Cain’s anger and dejection? The answer lies not in the offering of Cain but in the heart of Cain. His heart is not right with Yahweh because it is not right with his brother Abel. Jealousy against his brother burns in his heart, and rebellion burns in his heart against Yahweh. Cain hates his brother, and, like an animal of prey, sin crouches at the opening of the womb of his heart in readiness to spring forth for the kill.
Murder is in Cain’s heart. Yahweh declares he can and should master this desire. He is not to allow this evil desire to come forth from the womb of his heart as an irreversible act of murder.
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Cain’s problem is a rebellious heart. He desires to set his own standards and values. He desires to determine for himself what is good and what is evil. He loves the relative and the immanent over against (Page 62)the absolute and the transcendent. He seeks to become his own god in accord with the wisdom of the Serpent:
You will become as Elohim [gods], knowing good and evil. (Genesis 3:5 my translation)
That is, you will become as gods, determining for yourself what is good and what is evil.
Cain, opening the womb of his heart, releases his hatred. Murder enters the world. Cain slays his brother, feeling no remorse. He had determined as evil Abel and all Abel stood for. This was an act of Cain’s independently induced will to power. His self-authorized will to power became justified on the basis of his obligation, his duty to the conviction of his self-determined truth. His strength, his power gives him the right, the authority to eliminate the weak, the powerless, the innocent who become obstacles to his destiny, his potential, his determination of good and evil.
Cain would not master what Yahweh determined to be sin. He would master only that which he determined to be sin (missing the mark). He would do this in the name of a new, true, authentic, natural morality. He had concluded that he, as a free and responsible son of Yahweh, created in the Image and Likeness of Yahweh Elohim, had the right and the responsibility to determine for himself who or what is good or evil and who is or is not his brother.
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When Cain is judged and found guilty by Yahweh, he does not cower before Yahweh. He is brazenly bold:
And Cain began saying to Yahweh, “Great is my depravity so as to be worthy of being lifted up magnificently.” (Genesis 4:13 my translation)
He boasts in his act. He ironically uses the word “depravity” in order to directly challenge Yahweh’s evaluation of his act. What Yahweh declares “depravity,” Cain vauntingly proclaims “magnificent” and worthy of the highest honor. He does not whimper before Yahweh.
He stands erect in all his strength and confidence, thereby declaring his own glory and honor as Yahweh’s creation. In essence, he is declaring himself to be Yahweh’s glory. He is presenting himself as the true, authentic son of Yahweh, the son who manifests the father’s strength, power, independence, creativity, and will to mastery.
He is saying to Yahweh that he, not Abel, represents the glorious intention of Yahweh for man. Man must be free, like Yahweh, in order to act creatively, powerfully, masterfully upon his world. He must be free to actively determine and use good and evil to create his world in his own image, thereby manifesting his own glory, and, thus, the glory of Yahweh.
Cain opposes Yahweh in the name of Yahweh. He believes himself to be the man, the son Yahweh intended for His own glory. Cain is passionately dedicated to prove his perception, his perspective in order to eventually gain the respect, approval, and love of Yahweh. Cain is the original prodigal son. Cain is the original Prometheus. Yahweh declares,
And now the cursed one you are away from the ground which has opened its mouth wide to take the blood of your brother from your hands. When you begin serving the ground again, it will not continue to give its vigor to you. The one fluttering and wandering you will begin being in the earth. (Genesis 4:11-12 my translation)
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Cain is cursed in association with the ground. This alludes to Genesis 3:14 where the reader is informed that the Serpent is cursed in association with the soil of the ground. Cain is to be associated with the wisdom and perspective of the Serpent. The text thus associates the Serpent with Cain and, later, the Satan with the Serpent and with Cain. All three are associated metaphorically.
Cain as the cursed one away from the ground is to be related to the significance of his act against his brother. Cain had been the one serving the ground. The ground had been cursed due to Adam’s transgression. Cain, thus, is associated with the curse. Cain’s perspective interprets the curse as something positive. He perceives it as a challenge through which he can prove his worth to Yahweh. The curse becomes a means by which Cain can demonstrate his strength, his ingenuity, his creativity, and his honor as the firstborn son.
(Page 63)When his effort is rejected by Yahweh, Cain burns hot with anger. He perceives Yahweh as the one favoring weakness, imitativeness, and commonness. He concludes he must defy Yahweh; he must manifest his strength, his will, his righteousness in the cause of Yahweh’s glory. Again, he perceives the situation as a challenge, a trial to prove his worthiness as Yahweh’s image, Yahweh’s firstborn son.
Yahweh’s judgment against Cain’s slaying of his brother Abel removes Cain from manifesting his strength and honor through serving the ground as a tiller. Again, Cain perceives this judgment as a new challenge. Having boasted in the very act condemned by Yahweh, Cain proceeds to boast in the very conditions of this judgment. He perceives these conditions as the very means by which he will once again manifest his strength, honor, glory, and righteousness. He will once again demonstrate for Yahweh his superiority. Yahweh will yet come to glorify and honor him as His image and His firstborn.
He will be vindicated:
Behold, you have driven me out this day off from the surface of the ground, and from the expressions on your face I begin concealing myself, and I am and will always remain the one fluttering and wandering in the earth. And anyone who finds me will attempt to kill me! (Genesis 4:14 my translation)
Again, Cain continues to boast before Yahweh. The very judgment of Yahweh he will use to vindicate his righteousness. He will conceal himself from the revealed expressions of the judgmental face of Yahweh. Thus, Cain turns away from the judgment of Yahweh. He accepts the verdict only as another challenge to creatively manifest his strength ingeniously in the new circumstances dictated by the new conditions mandated by Yahweh.
Cain will establish his superiority as the one condemned to live in continued flux, change in the course of his wanderings, journeying throughout the earth. He will no longer till the ground. As will soon be seen in the continuing record of the text, Cain will exert mastery over the ground through the application of technique and the production of technology.
He boastingly proclaims the superiority of his strength and will to power in the fact that other men will fear him and thus attempt to kill him. In this fear and attempt of others to do as he did, Cain perceives his superiority and their inferiority. He is the creator, the determiner of good and evil, while they are merely the inferior ones, the weak ones attempting to be imitators of his genius and his strength. They represent the weak, inferior sons of Yahweh Elohim, those resenting the strength of the strong, those seeking to kill or enslave their superior brothers, those fearing to take on the responsibilities, the obligations of the creative sons of Yahweh Elohim who are destined to master the terrestrial world-order.
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Yahweh responds, not by further condemnation of Cain, but by issuing an edict:
Not so! Anyone who kills Cain, sevenfold he will begin to be avenged. (Genesis 4:15a my translation)
Yahweh protects Cain’s life. Yahweh provides Cain space and time to generate his will to power. Yahweh clears the way for evil to work out its purpose in the generation of the heavens and the earth, the history of humanity. Yahweh then proceeds to secure Cain’s life by means of a sign:
And Yahweh began placing for Cain a sign, to secure him against anyone who finds him with the intent to smite him. (Genesis 4:15b my translation)
The edict and the sign are meant not only to secure Cain’s life, but also to secure the life of all humans against the evil of murder.
The sign itself is not stated to be placed upon Cain in any way. In order to understand the significance of the sign, the reader must refer back to Genesis 1:14 where the word “sign” is first used. The writer refers to the sun, the moon, and the stars as signs. The sign associated with Cain is not on Cain. It is a sign placed in the heavens, in the stars, in the constellations, the heavenly book of Yahweh Elohim given to mankind to read and understand His plan, His design, His purpose for ancient man.
The sign associated with Cain is the scorpion placed in the third constellation called Scorpio. Included in this constellation are the signs of the Serpent, Ophiuchus, and Hercules. The figure of the scorpion is that of a gigantic, noxious, and deadly insect, with its tail and sting uplifted in anger, as if striking. The serpent is depicted as wrestling with Ophiuchus (a mighty man, the serpent holder), whose one heel has been stung by the scorpion while the other is crushing the scorpion. This constellation with each of its signs alludes to Genesis 3:15:
(Page 64)And enmity I will begin setting between you and the woman, and between your seed and her seed. He will begin bruising your head and you will begin bruising his heel. (my translation)
As stated previously, Abel represents the seed of the Woman, and Cain represents the seed of the Serpent. The conflict is between Good and Evil. The dialectical goal is to transcend the knowledge of Good and Evil by means of a synthesis leading humanity beyond the knowledge of Good and Evil. Cain is associated with the Serpent and the curse placed upon the Serpent by Yahweh, as well as, in the present context of Genesis, chapter 4, the Scorpion (concerning the significance of the constellations, read The Witness of the Stars, 1967, by E. W. Bullinger and The Gospel of the Stars, 1975, by Joseph A. Seiss).
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Having been given Yahweh’s security and stubbornly standing
firm in his own conviction of integrity, Cain removes himself from Yahweh’s
presence, dwelling in the land east of
Enoch fathers Irad, meaning the city suffices. The city is set forth as refuge, safety, power. Irad fathers Mehajael, meaning wipe-out-El. Cain and his line continue to exalt themselves as gods in their own right. Mehajael fathers Methushael, meaning death is questionable. The line of Cain questions the inevitability of death, again taking up the wisdom of the Serpent, “Ye shalt not surely die” (Gen. 3:4 KJV). Methusael fathers Lamech, meaning to reduce, to impoverish, incorporating double meaning (double entendre), to be impoverished or to impoverish others, to be powerful and to use power against others—thus, might makes right. From Yahweh’s point of view, Cain’s line is impoverished. From Cain’s point of view, it inflicts impoverishment on others. Yahweh’s definition of Good and Evil is reversed by the Cainites. Lamech takes two wives, challenging Yahweh’s monogamous ideal: “Therefore a man shall forsake his father and his mother and cling to his wife, and they two become one flesh” (Gen. 2:24-25a CV).
Lamech’s wives then begin bearing sons. Adah gives birth to Jabal, the father of the tent dwellers and the cattlemen. His brother Jubal becomes the father of those who develop musical instruments. Zillah, Lamech’s second wife, gives birth to Tubal-Cain, meaning to acquire by disintegrating the earth. He becomes the one forging every tool of copper and iron. The text then includes a reference to Tubal-Cain’s sister, Naamah, meaning pleasant. The line of Cain seeks to make life pleasant, comfortable, secure through culturization: city-building, civil government, philosophy, military power, ethics, mercantilism, cattle domestication, art, technique and technology. The final reference to the line of Cain records Lamech’s boast in the presence of his wives:
For a man I have killed for injuring me, and a young man for slapping me. As sevenfold is Cain being avenged, then Lamech seventy and seven. (Genesis 4:23-24 my translation)
If Yahweh avenges the slaying of Cain sevenfold (see Gen. 4:15), how much more shall be the price for the slaying of Lamech! This is a declaration of the power and prestige of Lamech and the accomplishments of the line of Cain in Cain’s quest for vindication. The text implies the vital contribution of the power of evil in the development of civilization, though not without warning of the negative price attached to such evil.
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Having set forth the place and contribution of Cain and his genealogical line, the writer returns to take up the genealogical line of Adam which had been interrupted by the slaying of Abel. Cain, as firstborn, had been heir to the throne of Adam. But Cain forfeited this right with the slaying of Abel. Eve next bore Seth, meaning set, appointed. Concerning Seth she declares,
For Elohim has set for me another seed instead of Abel, for Cain has killed him. (Genesis 4:25 my translation)
Abel had been the seed of the Woman in contrast with Cain, the seed of the Serpent. Elohim then appoints Seth in the place of Abel as representative of the seed of the Woman and as firstborn in place of Cain the murderer. Seth, thus, becomes the rightful heir to the throne of Adam.
(Page 65)In contrast to Cain’s son Lamech, Seth’s firstborn son is named Enosh, which means mortal. The name Lamech means to impoverish. Lamech boasts in his strength and power to impoverish his enemy and, thus, stands for might makes right. He also, like Cain, slays those he designates as offenders against his honor, his glory, his righteousness. But Seth names his son Enosh, meaning mortal, thereby indicating his submission to the Word and Authority of Yahweh Elohim. For Seth believes Yahweh’s Word concerning the entrance of death, mortality, into the world of Adam. When Enosh’s honor, glory, and righteousness are wounded, or offended, he does not retaliate by killing. He invokes the name of Yahweh (see Gen. 4:26 CV). Vengeance belongs to Yahweh (see Deut. 32:35 KJV).
Life is to be considered holy. The shedding of human blood is to be considered evil in the eyes of Yahweh. Man is to seek Yahweh’s judgment. Adam rules under and with the authority of Yahweh. He is accountable to Yahweh. He rules not in his own name, but in the name of Yahweh. This is the significance of Seth and his firstborn son, Enosh.
Two lines have been established: the line of Cain representing the knowledge of Good and Evil as determined by man and the line of Adam representing the knowledge of Good and Evil as determined by recourse to Yahweh. Cain’s line secures pleasure, comfort, and safety, but at the ultimate cost of spiritual impoverishment. Adam’s line, through the seed of the Woman, secures peace and righteousness with Yahweh and among men with the ultimate promise of redemption (see Gen. 3:15).
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Before proceeding to Genesis, chapter 5, it will prove beneficial to go back and take a look at the literary structure of the book as a whole (see Structure 2).
The literary structure is a simple alternation: theme one (A1) followed by theme two (B1), theme three (A2) corresponding to theme one (A1), and theme four (B2) corresponding to theme two (B1). The A1 member is an introductory statement of the fact of the creation (bara) of the heavens and the earth. The B1 member provides the process by which the heavens and the earth of the A1 member were created. The A2 member is a concluding statement of the fact of the creation of the heavens and the earth, ending the description of the actual work that went into this creation.
The A2 member also serves as a transition into the final B2 member of the literary structure. The B2 member begins to record the generation of living historical events produced by this completed creation. Thus, the bulk of the book takes up the theme of generation. It is interested in the actual development of the historical events resulting from the thoughts and actions of the living creatures in relation to one another, their environment, and their Creator.
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In order to better understand the literary purpose of the B2 member, it needs to be seen in relation to the literary structure of the B1 member of Structure 2: Book of Genesis (Gen. 1:1-50:26). See Structure 3 for the expansion:
(Page 66)The B1 member consists of two members, C1 and D1, which are perfectly in balance with the two parallel members of the B2 member, C2 and D2. The C1 member records the actual work producing the creation of the heavens and the earth with its emphasis on the provision of a habitation for all living creatures. The D1 member emphasizes the provision of the actual inhabitants. This work, this creation was completed in six days.
The C2 member records the generations, the actual working out of the life given this creation of the heavens and the earth. It focuses on the generation of the heavens and the earth in relation to the first human family. Thus, the human drama is initiated with the recording of the interaction between the Man, the Woman, the Serpent, the Tree of the Knowledge of Good and Evil, Cain, Abel, and the two seeds. The D2 member extends the human drama by beginning to record the history of the generations of Adam by focusing on ten specific generations: the generations of Adam, Noah, the Sons of Noah, Shem, Terah, Ishmael, Isaac, Esau, the Sons of Esau, and Jacob, the father of the nation Israel, which holy nation is the original recipient of this Book of Genesis.
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The literary structure of the generations of Adam through Jacob and his sons (Gen. 5:1-50:26) are outlined in Structure 4 (see next page), which is an introversion. Structure 4 moves from the E1 member through the F1 and G1 members to the two central members, H1 and H2, and then proceeds inversely through the G2 and F2 members to the concluding E2 member. The two central members play a most significant role in Jacob/Israel’s understanding of his role in this history of the generations of Adam.
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The H1 member of Structure 4 (see next page) deals with the generations of Terah, Abraham’s father in the flesh. Terah represents a non-elect group, having no part in the promises made to Abraham. Nevertheless, the elect nation Jacob/Israel is to understand that his election, his favor ultimately is given him on behalf of the non-elect peoples. Jacob/Israel is not to exalt himself as superior to the non-elect peoples, since he is not chosen because he is better than all other peoples. Terah is a descendent of the Royal Line of Adam, but is neither called by Yahweh nor given any promises. His son Abram is called and is given promises. This is meant to humble Jacob/Israel and contribute to a proper self-understanding of his role in this elective history.
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The H2 member of Structure 4 deals with the generations of Ishmael, Abraham’s son in the flesh. Again, Ishmael represents a non-elect people, having no part in the promises made to Abraham. Yet, Ishmael also would eventually be blessed by the favor shown to the elect seed of Abraham. By including these two names in the two central positions of this literary structure, and by excluding Abraham from any position in the literary structure of the generations of Adam, Jacob/Israel the nation which is the original recipient of this document, is clearly being informed that his calling, his favor, his promises, his destiny had as their goal the blessing of the nations and the blessing of humanity. As shall be seen, the history of the seed of the Woman and the seed of the Serpent would culminate, reach its telos, within the covenantal history of Jacob/Israel.
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The E1 member of Structure 4 begins the literary
structure by listing the genealogical lineage of Adam, progenitor of the human
race, emphasizing his role as the elect ruler over Yahweh’s created Kingdom. The
E2 member concludes the literary structure by recording the
covenantal history of the progenitor (Jacob) of the nation Jacob/Israel,
emphasizing his role as the father of
The importance of Jacob in this divine, covenantal history is equal to the importance of Adam. Both men are flawed, but both men are appointed vital roles in Yahweh’s purpose. Through Jacob’s nation (Jacob/Israel), Adam’s race will be redeemed and transformed.
The E1 member (Gen. 5:1-6:8) of Structure 4 also
provides the transition to and title of (5:1) the theme of the remainder of the
Book of Genesis (and the entire corpus of the Hebrew and Greek Scriptures), The Book of The Generations of Adam, as
reflected within the covenantal lifetime of Jacob/Israel. Jacob/Israel needed
an accurate and authentic understanding of the historic drama of humanity up to
the time of his delivery from
This history would provide Jacob/Israel with the holy insight necessary for completing his national elective role in the midst of the present reality of this human drama. What Jacob/Israel is given is an accurate account of the past and present, a past and present which had been distorted and thus lost by the nations generated naturally through the sons of Noah. Jacob/Israel, though appearing to be a national orphan and a slave among the nations, is made aware of his royal lineage through Jacob back through Seth to Adam. By this knowledge, Jacob/Israel is to grasp the significance of the great responsibility placed upon his shoulders by Yahweh Elohim.
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The F1 member (Gen. 6:9-11:9) of Structure 4 takes
up the theme of Noah as the one finding favor with Yahweh and the divine
judgment of the flood. After the flood, Noah’s drunkenness is associated with
the curse on
The F2 member (Gen. 36:1-43) of Structure 4 takes
up the theme of Esau and his previously lost birthright as associated with the
taking of his wives from the daughters of Canaan (36:2-8). In both these
members (F1 and F2),
The F2 member of Structure 4 then proceeds to
provide a lineage list of the sons of Esau (Gen. 36:9-43), emphasizing Esau as
the father of
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The G1 member (Gen. 11:10-26) of Structure 4 provides
the genealogical lineage of Shem, meaning in Hebrew the one with the name. Shem bears the name of the Royal Line
proceeding from Adam through Seth to Noah. His genealogical lineage is listed
as proceeding from Arphaxad to Terah, who is the father of Abram, Nahor, and
The G2 member (Gen. 25:19-35:29) of Structure 4 takes up the story of Isaac who is the son of Abraham’s old age, the son of promise, the chosen heir of Abraham in contrast with Ishmael who is sent away. Yahweh grants Abraham a son through the aged and barren Sarah. This son is chosen to be the seed through whom the promises made to Abraham would be fulfilled.
In
Terah (H1 member, Gen. 11:27-25:11) of Structure 4 is shown to be in the Royal Line, but Yahweh calls Abram. Ishmael (H2 member, Gen. 25:12-18) is shown to be in the Royal Line, but is rejected as a firstborn son. The accepted firstborn son is the son of Yahweh’s promise to Abram, Isaac, the son coming forth from the long barren womb of the aged Sarah, the son covenantally generated in contrast
to the son generated naturally, non-covenantally; the son of the spirit in contrast to the son of the flesh; the son of faith in contrast to the son of doubt; the son of revealed knowledge in contrast to the son of concealed knowledge.
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Genesis, chapter 5, begins The Book of The Generations of Adam, which consists of the remainder of the Book of Genesis and, by literary design, the remainder of the entire corpus of the Hebrew Scriptures and the Greek Scriptures. This design is corroborated by the opening words of the Greek Scriptures:
The scroll [book] of the lineage [generations] of Jesus Christ, the Son of David , the Son of Abraham. (Matthew 1:1 CV)
The Greek Scriptures present themselves as the final chapter
in The Book of The Generations of Adam.
Jesus is presented by Matthew as the Son of David
, the Son of Abraham. In the
Gospel of Luke, Jesus is also presented as the son of Adam, the son of God (Lk.
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Genesis 5:1-6:8 now needs to be analyzed. Here is presented the Royal Line of Adam, the appointed ruler over Yahweh’s Kingdom of the Heavens and the Earth. Adam again is referred to as the one in the “likeness” of Elohim (Gen. 5:1). This “likeness” has to do with function, rule, authority. The title Elohim in Hebrew means subjector, one who rules, judges, has authority over others. It is a title used to designate Yahweh as Creator and Ruler over His creation (Gen. 1:1 CV). It is also a title used in reference to men given authority to rule or judge other men. Jesus uses it as such in John 10:34-35 CV:
Jesus answered them, “Is it not written in your law, that ‘I say you are gods’? If He said those were gods, to whom the word of God came . . . are you saying to Him Whom the Father hallows and dispatches into the world that ‘You are blaspheming,’ seeing that I said, ‘Son of God am I’? . . .”
Here Jesus is quoting Psalms 82:6 (CV), “I Myself have said: you are elohim, And sons of the Supreme are all of
you.” The title elohim is used in
this text of men in authority, men who are judges over
Yet if the servant should say, yea say, I love my lord, my wife and my sons; I shall not go forth free, then his lord will bring him close to the elohim, . . . and he will serve him for the eon . (Exodus 21:5-6 CV)
Again, the elohim referred to in this passage are human
judges, members of the nation
The literary pattern of Structure 5 is a simple alternation. Theme A1 (5:1-2) is followed by theme B1 (5:3- 32) at which point the author returns to the corresponding theme of A2 (6:1) followed by the corresponding theme of B2 (6:2-8). Each of the B themes has a similar internal literary arrangement: c1 (5:3-27) followed by d1 (5:28-32), a return to c2 (6:2-7) followed by a return to d2 (6:8). A1 (5:1-2) begins by referring to Adam as being in the likeness of Elohim, thereby presenting him as the only created son of Elohim, making him an elohim having jurisdiction over Elohim’s creation. Adam is Yahweh Elohim’s appointed king ruling over the Kingdom of the Heavens and the Earth.
This section (A1 5:1-2) then reiterates the fact that Elohim created Eve out of Adam, making humanity a complementation of male and female. Thus, Adam had consisted of both male and female elements. But the female element was taken from him and created into the woman Eve, now his complement. Elohim thus created them male and female and began calling their name (singular) Adam. This becomes significant when interpreting the A2 section (Gen. 6:1) which refers to Adam as “the man” consisting of the complementariness of the male and the female roles in generating sons and daughters.
The A2 member begins by referring to Adam as the man who was in the process of continuing what he had started, that is, “to be multitudinous on the surface of the ground” (Gen. 6:1a CV). But the author continues by noting that “daughters had been born to them” (Gen. 6:1b CV). Thus, the author is referring to Adam and Eve, not to humanity in general. The daughters referred to are the specific daughters generated by the coming together of Adam and Eve, not the daughters generated by other sons and daughters of Adam and Eve. The daughters referred to in this text are first generation daughters of Adam and Eve.
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The literary relationship between the A1 (5:1-2) and A2 (6:1) members can be set forth in more detail as follows (see Structure 6):
As can now be seen, the theme of 5:1 is Rule; the theme of 5:2 is Procreation; the theme of 6:1, corresponding to 5:2, is Procreation; the theme of 6:2, corresponding to 5:1, is Rule. The Rule and Procreation has to do with the Royal Line of Adam. The issue has to do with establishing a clear-cut, well-defined legitimation of the authentic line of authoritative rule. The royal descendancy (descent, lineage) must be distinguished and made perfectly apparent to all humanity, all society.
Thus, the sons of the elohim (the king, Adam) are first generation sons of Adam and Eve. The heir to Adam’s throne would then be Seth, Adam’s firstborn son (in the place of Cain). All other first generation sons would be in the first (royal) ranks of societal leadership.
To secure and strengthen this Royal Line, and thus its power, authority, and prestige, these sons of the elohim (Adam) perceived the daughters of the man, that is, the first generation daughters of Adam and Eve, as good. The text does not use the word beautiful. It uses the same Hebrew word as first recorded in Genesis 1:4, “And seeing is Elohim the light, that it is good” (CV). Here the word “good” refers to the purpose of the appearing of light. The light was “good” in terms of its role, its purpose, in the created system. The sons of the elohim (the king, Adam), in like manner, seeing (same word as used in Genesis 1:4) the daughters of the man (Adam and Eve, “He . . . began calling their name Adam” [Gen. 5:2 my translation]) concluded these women to be good in terms of their contribution to the prestige, power, and authority of the Royal Line of rule. Thus, they began choosing wives from among these royal daughters.
Genesis 5:3-32 (see the B1 member of Structure 5: Adam as Yahweh
Elohim’s Appointed King [Genesis 5:1-6:8]) then proceeds to take
up the theme of Adam, the Royal line, the other sons and daughters of Adam, and
the line of the firstborn sons. The emphasis of this passage is on the Royal
Line of heirship to the throne occupied by Adam, the elohim, the one having
divine jurisdiction over this
The Royal Line begins with Adam who fathers Seth, meaning appointed instead. Cain had forfeited his position as firstborn by slaying Abel. Seth was appointed in place of Abel, being appointed firstborn instead of Cain. Seth represents the restoration of subjection to Yahweh Elohim.
Adam was 130 years old when Seth was born. Seth would not reign until the year 930, which marked the year of Adam’s death. This means that all the heirs to the throne except Noah were contemporaries of Adam. They all knew him personally and had access to his knowledge, wisdom, and experience. Noah, last in the line, was born after the death of Adam.
Genesis 6:2-8 (see B2 member of Structure 5: Adam as Yahweh Elohim’s Appointed King [Genesis 5:1-6:8]) takes up the theme of the man in relation to the Royal Line and the other sons of the elohim, Adam, as well as the daughters of Adam. This passage emphasizes the multiplication of Evil on the earth. As Genesis 5:3-32 (B1 member of Structure 5) consists of two themes (c1 5:3-27 and d1 5:28-32), so (Page 72)Genesis 6:2-8 (B2 member of Structure 5) correspondingly consists of two themes (c2 6:2-7 and d2 6:8). The c1 member deals with the Royal Line and the multiplication of Evil, highlighting the significance of Enoch, meaning dedicated. Enoch dedicated himself to walking with Elohim (Gen. 5:21-22 CV). This literary member (c1 5:3-27) corresponds by way of contrast with the c2 member (6:2-7) which deals with the Royal Line and the multitudinous of Evil, highlighting the significance of the Distinguished Enoshes, meaning mortals with the name. These Distinguished Enoshes dedicated themselves to the evil devices of the distorted heart.
Genesis 5:28-32 (see d1 member of Structure 5) has as its theme the Royal Line and the consolation of Yahweh, focusing on the birth and naming of Noah, meaning Stop. Noah would be the one chosen of Yahweh as the instrument through whom the multiplication of evil would be brought to a sudden catastrophic end (stop). As such, Noah is to be the one consoling humanity, in that with him there would be a new beginning.
By way of comparison, the corresponding d2 member of Structure 5 has the same theme as d1 (5:28-32), again focusing on Noah, but this time pointing to the fact that Noah finds grace in the eyes of Yahweh. In bestowing favor on Noah, Yahweh demonstrates His mercy and compassion toward humanity, delivering the race from total destruction and remaining faithful to His promise concerning the seed of the Woman associated with the Royal Line preserved with the survival of Noah and his family.
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Structure 7 reveals the literary relationship of the Royal Line as recorded in Genesis 5:3-32.
The line begins with Adam, the Royal Elohim, judge, ruler, king appointed by Yahweh Elohim. It continues with Seth, Adam’s appointed firstborn instead of Cain who forfeited this honor and Abel who was slain by Cain. Seth signifies the restoration of subordination to Yahweh’s authority. Enosh is Seth’s firstborn son. His name means mortal. He (Enosh) signifies belief in Yahweh’s judgment concerning sin and death in relation to Adam and the race. In Genesis 4:26 (CV), Enosh is presented as becoming wounded and yet invoking the name of Yahweh. He thus reveals his confidence in Yahweh’s promise concerning the seed of the Woman. Enosh’s firstborn is Cainan, meaning acquisition. Cainan represents the faithfulness of Yahweh in response to Enosh’s invocation, thus indicating Enosh’s deliverance from his enemy and Yahweh’s blessing in His provision (Enosh’s acquisition) of a son. Mahalalel is Cainan’s firstborn son. His name means Praiser of El, signifying his humility in the presence of Yahweh, while at (Page 73)the same time signifying a humility brought about by a reversal in trend among men. The way of Yahweh begins to be questioned.
This is further developed by Mahalalel’s firstborn son, Jared, meaning It is descending. The trend begun in his father’s time continues the descent, the deterioration of humanity away from Yahweh Elohim. Jared takes pride in serving Yahweh, but society is ascending the ladder of its pride in men, encouraged by the philosophy and religion of the Cainites. The son of Jared, Enoch, meaning dedicated, initiates the repudiation of the descent of society caused by the evil devices of the heart of the Distinguished Enoshes (mortals with the name), as humanity continues to increase its repudiation of Yahweh Elohim, following the example of Cain. Society deteriorates as a result of its increasing tendency to determine good and evil according to the apple of its own eyes while decreasing its recourse to what is Good and Evil in the eyes of Yahweh Elohim.
Enoch fathers Methuselah, which means dying He sends. This signifies a prophetic warning. When Methuselah dies, Yahweh will initiate the judgment upon a deviant and corrupt humanity. This warning is then carried out by the proclamation of Enoch who begins walking with the Elohim after the birth of Methuselah (Gen. 5:22). To walk with Elohim means a special calling, a special task, a special service. Enoch is called to proclaim the coming judgment. He warns humanity of the present self-inflicted consequences of its evil ways. He calls individuals to repent of their abandonment of that which is Good and Evil in the eyes of Yahweh Elohim. Genesis 5:24 records that
Enoch continued walking with the Elohim. And he was not found for Elohim had taken him. (my translation)
According to the text, Enoch began walking with the Elohim at the age of 65, when Methuselah was born. His service to Yahweh continued for 300 years (v. 22), which means he was not found, due to his having been taken by Elohim, in the year 987 (counting from the creation of Adam). This would be 57 years after the death of Adam, 669 years before the death of Methuselah, and before the birth of Noah. This means his 300-year proclamation of warning went unheeded by the vast majority of humans.
At the death of Adam, Seth would then occupy the throne. It is
during the transition from one king to another that rebellion is most likely to
occur or increase. The transition from Adam to Seth had to be tremendous, since
Adam was the only human, other than Eve, to have lived in the garden in
That Enoch’s warning was heeded by very few is confirmed by the birth of Lamech, the firstborn of Methuselah. When Lamech was born in 874, Enoch had only 48 years left before he would be taken. The name Lamech means to reduce or impoverish. As humanity continued to reduce or impoverish its relation to Yahweh Elohim, Yahweh was making preparation for the reduction of this impoverished humanity to one human family, eight individual people. Insubordination would lead to catastrophic destruction.
In 1042 Seth dies, once again transferring the throne, this time to Enosh. In 1140 Enosh dies and Cainan takes the seat of authority. In 1056 Noah is born, the firstborn son of Lamech who will not live to sit on the throne of Adam. Noah means Stop. He will be the last of the Royal Line to occupy the throne of Adam. With Noah the antediluvian civilization ends. The throne of Adam is vacated with the death of Noah in 2006.
Noah would come to signify the royal consolation, confirming the hope of the faithful members of the seed of the Woman. The Adamic race would be spared. Noah’s family of eight would be delivered through the coming judgment. Thus, the literary structure of the Royal Line comes full circle. It begins with the appointment of Adam as Royal Elohim, judge and concludes with Noah and the appointed judgment.
After Cainan dies, Mahalalel ascends the throne. At his death
in 1290, Jared ascends the throne. With the death of Jared in 1422, Methuselah
begins to reign on the throne of Adam. Enoch is passed over since he had been
taken by Yahweh Elohim. Sometime during the year of Methuselah’s death, 1656,
the judgment of the flood takes place. Lamech had died five years earlier. The
Royal Line was now represented by only one last living, elect (appointed by
Yahweh) firstborn son. Thus, Noah is the last of the elect sons of Adam as
elohim, until the arrival of Jesus the son of David, the son of Abraham, the
son of Noah, the son of Adam, the Son of Yahweh Elohim. And what does Jesus
proclaim?—the
This Jesus is designated the Son of The Man (Adam), The Son of The God (Elohim). He is the final heir to Adam’s throne, the throne of the first soulish humanity which He fulfills by bringing it to its telos (end). Jesus is the first and only heir to the newly established throne of Yahweh Elohim, which throne (Page 74)had been prepared for Yahweh’s only generated Son, the Second Man, the Spiritual Man, the Man Who alone is the visible Image of the God Who still chooses to remain invisible to the sight of present humanity.
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Having concluded the significance of the Royal Line as condensed or as cryptic antediluvian history, Genesis 6:1-8 needs to be examined in more detail. In this section the author provides a more specific account of the deterioration of humanity. The account opens with the following statement:
And continuing was that which The Man had started—to be multitudinous on the surface of the ground. And daughters had been born to them [Adam & Eve]. (Genesis 6:1 my translation)
The Man refers to Adam as reflecting the fact of Genesis 5:2, “Male and female He had created them” (CV). This is necessary because of the present subject: Procreation (see Structure 6, Structural Relationship Between Genesis 5:1-2 and Genesis 6:1-2 my translation). Adam procreates only after Eve is created out of him. Thus, the daughters mentioned here clearly refer to the first generation daughters of Adam and Eve. These are royal daughters.
In Genesis 6:2, the sons of the elohim refer to the first generation royal sons of Adam and Eve. Adam is understood to be the elohim, the judge, the ruler appointed by Yahweh Elohim to reign over His creation, the Kingdom of the Heavens and the Earth. As indicated above, these sons see the daughters of The Man, the royal daughters, as “good” in relation to the purpose of establishing a clearly apparent legitimation of the authentic line of rule and authority. Marriage to such royal daughters would accomplish this goal. The account continues,
And Yahweh began saying, “My spirit shall not continue abiding in The Man for the eon [age], in that moreover, he is flesh. And his days shall be concluded in a hundred and twenty years. (Genesis 6:3 my translation)
Yahweh’s spirit would not continue abiding in The Man Adam
during that present age because he is flesh, that is, death is operating in him
as a result of the verdict declared in
This revelation was Yahweh’s warning to humanity concerning
its evil ways. It was not a judgment against Adam’s faithfulness or behavior. Adam
had known since the verdict in
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The account now begins to describe the situation that gave Yahweh cause to be concerned over the course humanity was taking.
Now these Distinguished Ones had been in the earth in those days [0-930], and, moreover, afterward [930-1656], when continued coming sons of the elohim into daughters of The Man. And they had borne them [masculine gender] sons. These sons were the Mighty Chiefs [having power and authority] who were from that eon [age], Mortals [enoshes] with [identified by] THE NAME [Heb. = shem, the one with the name, thus: place of honor, place of renown identified with a name]. (Genesis 6:4 my translation)
These “Distinguished Ones” are the sons of the elohim Adam. They had married first generation daughters of Adam and Eve. The phrase “in those days” refers to the time before Adam’s death. Those “Distinguished Ones” became even more powerful after the death of Adam, for they continued to secure the legitimation of their authority by continuing to marry the daughters of Adam and Eve. Thus, the Royal Line nobility was made apparent to all members of society.
This class distinction resulted in the social and legal
recognition of “the Mighty Chiefs” having power and authority. The
writer of the text, Moses, inserts at this point an editorial statement meant
for
During that age, humanity had consisted of one society. Nations had not yet developed. The society had two branches, the Sethites and the Cainites. These branches brought forth numerous tribes, and (Page 75)thus, tribal chiefs. Cain was still recognized as a first generation son of Adam and Eve. He most likely married a first generation daughter of Adam and Eve. Therefore, both he and his firstborn son Enoch must have been included among the royal nobility. The influence of the line of Cain must not be underestimated.
These “Distinguished Ones” are also called “Mortals [enoshes] with [identified by] THE NAME.” The word enosh means mortal, and is first associated with Seth’s firstborn son, Enosh. Its significance had to do with subordination to the judgment of Yahweh Elohim concerning His verdict of death over the race. Death, from the time of this verdict, began operating in all human beings sired by Adam and his descendants. Man’s dormant mortality had been activated. The race had become mortal. Death began to reign over the humanity fathered by Adam.
Thus, the designation mortals refers to the condition of each human being, and identification with “THE NAME” refers to Adam, The Man, and his title of honor and authority, The Elohim. Therefore, the Distinguished Ones consisted of the royal nobility who were Mighty Chiefs (men of renown) having power and authority due to their place of honor, place of renown as those identified with the royal name Adam and his divine title of authority, The Elohim. This name and title had been associated first with Seth (appointed instead of Cain) and then with his firstborn son, Enosh (mortal), in relation to his (Enosh’s) subordination to the judgment of Yahweh concerning mortality.
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The writer continues his account of the history of antediluvian man by recording the failure of humanity to heed the warnings of Yahweh Elohim associated first with Enoch and Methuselah and then with Adam. Yahweh’s response to this failure is stated by means of anthropomorphical analogy.
And Yahweh began seeing that much [multitudinous, cf. 6:1] was evil of The Man in the earth, and that every form of the devices of his heart was only evil all the day. (6) And Yahweh began regretting that He had made to appear [asah] The Man in the earth. And He began grieving to His heart. (7) And began saying Yahweh, “I will begin wiping off from the surface of the ground The Man whom I have created, from man to quadruped, to reptile, to flyer of the heavens. For I regret that I have made them appear. (8) But Noah had found GRACE [favor] In The Eyes of Yahweh. (Genesis 6:5-8 my translation)
As Yahweh sees His creation is “good” in Genesis, chapter 1, so now He sees how much evil is operating in the earth as a result of the evil devices of the heart of the royal nobility (influenced by the Cainites) which had filtered down through the rest of society.
Humanity is here designated by the phrase “of The
Thus, upon “seeing” that every form of the devices of humanity’s heart is evil, and “only” evil, all the day, that is, continually, habitually, Yahweh determines to wipe humanity off the earth by bringing a most uncommon, extraordinary death upon the race through a catastrophic upheaval of the waters below and above the surface of the earth. Society had deteriorated, had become impoverished due to its doing that which had been determined right or good in its own eyes. In producing that which was good in its own eyes, it had departed from that which is good in the eyes of Yahweh Elohim. Thus, every evil form of every evil device of humanity’s heart produced both societal and environmental impoverishment. Both man and animal had been contaminated, thereby becoming evil in the eyes of Yahweh. But, “Noah had found GRACE In The Eyes of Yahweh.”
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However, what about Yahweh’s grief and regret? Because
of the multiplication of evil upon the surface of the ground, the text
describes Yahweh Elohim as grieving and regretting that He made humanity to
appear in the earth. Yahweh’s grieving and regretting is an anthropomorphic
analogy. Such grief/regret does not necessitate Yahweh’s surprise at humanity’s
behavior. Yahweh foresaw this situation. But, by analogy,
Mankind is not a stringed puppet. Choices can and will be made. Options allowing, even demanding, authentic decisions have been designed within the creation, options necessitating creative generation. Man, like Yahweh Elohim, must work at developing, shaping, molding, actualizing the various potentials of the habitation created for him by Yahweh Elohim. In the process, he must learn to actualize his own potential discriminately, discerning the proper application of The Law of Good and Evil.
This freedom and responsibility, within the boundaries, limitations set by The Creator, initiates an existential relationship between mankind and Yahweh Elohim. Within this relationship, Yahweh shares in the emotions and thought processes of humanity. He applauds and praises man’s triumphs. He rejoices over man’s wisely accurate application of and conformity to the laws of his habitation and to the laws of his own nature. He regrets man’s defeats, grieving over the resulting injustice and suffering, sometimes necessitating His merciful and compassionate intervention. He continues to work together with mankind toward the actualization of His intended goal for this beloved creation. Yahweh Elohim is an immanent, as well as a transcendent, Creator-God.
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The Genesis account next focuses on the generations of Noah (6:9-9:29). He is declared a “just” man (Gen. 6:9a CV). He is right with Yahweh Elohim. He is characterized as “flawless became he in his generations” (Gen. 6:9b CV). In the Hebrew language, the word translated flawless means complete, perfect, entire, integral. Its usage in Genesis is never in relation to moral perfection. Noah is flawless in his faithful relationship to Yahweh. His commitment to Yahweh is complete. His integrity of faith is demonstrated by his faithful behavior throughout his life. His faith in Yahweh is flawless. It never wavers. He remains faithful to Yahweh’s covenant to the end. Thus, in relation to his faith commitment to Yahweh, he becomes flawless in his generations. This same word (flawless) is also used in relation to Abraham (Gen. 17:1) and Jacob (Gen. 25:27).
Noah, like Enoch, walked with Elohim, indicating he had a calling and service to Yahweh Elohim both before and after the catastrophic deluge. He is the legitimate heir to Adam’s throne, thus possessing legal and social authority. He is also the called servant of Yahweh, thus possessing spiritual authority to speak in Yahweh’s name. Noah, however, would not long rule over humanity as a unified race. Such a unity characterized the antediluvian age. It would not characterize the Noahic Age, the post-diluvian age.
Noah faithfully builds an ark according to Yahweh’s instruction and, at a revealed time, enters the ark with his wife, his three sons (Shem, Ham, and Japheth), and their wives. Entering also were seven pairs (male and female) of all clean animals (acceptable for sacrifice) and one pair (male and female) of all unclean animals (unacceptable for sacrifice).
After the waters of the deluge abate, Noah and those with him exit the ark. Yahweh again instructs man and animals to be fruitful, increase on the earth, and roam in the earth. Noah and his three sons are blessed. Not only are they told to be fruitful, they are also told to subdue the earth (Gen. 9:1) and sway, rule in it (9:7). But this rule does not manifest itself in a king. It manifests itself in a covenant made with Noah as representative of humanity and all animal life. Soon, the reader will be informed of the primary focus of this new world-order: the nations. The race is to be divided into nations, each nation given its own territory.
Yahweh then informs Noah and his sons that all animal life will now fear mankind and will become acceptable for food. But the blood of any animal killed for food will not be eaten. Yahweh also institutes capital punishment. The penalty for shedding innocent blood will now be the death of the murderer, in contrast to the mercy shown Cain after he shed the innocent blood of his brother Abel.
The shedder of the blood of a human, by a human his blood shall be shed, for in the image of Elohim has He made humanity. (Genesis 9:6 CV)
This was not the rule during the antediluvian age.
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Noah then builds an altar to Yahweh Elohim, upon which, from
every clean animal, he offers up ascent offerings. These offerings are not in
relation to sin. They are not sin offerings. They are the means required by Yahweh
Elohim to obtain access into His presence for proper, acceptable worship. The
ascent offering is necessary due to the contamination of the death brought to
the race by Adam, not to individual sin. Yahweh is not yet counting up sin. This
He will do only in relation to
for until law sin was in the world, yet sin is not being taken into account when there is no law; nevertheless death reigns from Adam unto Moses, . . . (Romans 5:13-14b CV)
The judgment of the flood is not associated with the eternal destiny of those who were destroyed. The salvation from the deluge is associated with a faithful elect. This elect group gains access to life in the new world-order under the covenant made with Noah. Those who died were not eternally doomed. They simply had their natural lives cut short. They forfeited the death common to all men. This common death had entered the world through Adam’s sin (see Num. 16:29 CV; Rom. 5:12 CV).
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Yahweh responds to these offerings by rescinding the curse upon the ground and promising never to destroy the earth and all living creatures again:
And smelling is Yahweh Elohim a restful smell. And saying is Yahweh Elohim to His heart, “Not any more will I slight further the ground for the sake of humanity [lit. The Man], for the form of the human heart is evil from its youth. Neither again will I smite further all living flesh, as I have done. In the future, all the days of the earth, seedtime and harvest, and cold and warmth, and summer and winter, and day and night shall not cease. (Genesis 8:21-22 CV)
The human heart is declared to be evil from its youth. The
Hebrew word good implies building up; the Hebrew word evil implies tearing down. Neither the good nor the evil is necessarily
associated with morality, that is, moral good or moral evil. Thus, evil does not necessarily include moral
evil. The evil spoken of here refers to The Man’s (Adam’s) propensity to make
foolish, ignorant, arrogant decisions which culminate in destruction,
impoverishment. This is exemplified by the decisions of Eve and Adam in
Moral evil is exemplified by Cain in his slaying of his
brother Abel. Cain is not ignorant of the significance of his decision and
deed. Cain does not act out of ignorant unbelief. He acts out of brash
rebellion. He understands Yahweh’s words. He opposes Yahweh Elohim in the name
of Yahweh Elohim. Cain believes Yahweh Elohim to be in error regarding His
judgment concerning the essence and nature of what it means to be man. Cain
rejects Abel as the
Thus, the evil heart of a man from his youth is not describing
the evil rebellion of Cain, though such rebellion continued to exist after the
flood. The evil described here by Yahweh is that of Eve and Adam. Its extreme
form is seen in Cain and his seed,
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It is also important to note that Yahweh, according to Genesis 8:21-22 (CV), promises never to destroy the earth and all living flesh. Some interpret this passage to mean Yahweh will not destroy the earth again by water, but will destroy it by fire. But this interpretation contradicts what Yahweh specifically declares will not cease: seedtime and harvest, cold and warmth, summer and winter, day and night. The natural cycles of the planet will not cease. There will never be another catastrophic destruction of the earth according to this declaration of Yahweh Elohim. Any interpretation of prophetic literature which concludes a further destruction of the earth needs to be examined under the light of this lucid passage.
(Page 78)In Genesis, chapter 6, verse 18, the word “covenant” is used for the first time. Yahweh makes a covenant with Noah before the great deluge arrives. This covenant is associated with judgment and salvation: Judgment upon all flesh, with the exception of those entering the ark for Salvation. In chapter 9, after the conclusion of the great deluge, Yahweh speaks again of this covenant. He refers to it as “My Covenant,” and it is between Yahweh Elohim and all flesh, that is, all humans and all animal life (Gen. 9:8- 10). It is also described as being between Yahweh Elohim and the earth (Gen. 9:13). Its duration is said to be “for generations eonian” (Gen. 9:12 CV) and is called a “covenant eonian” (Gen. 9:16 CV). Thus, it is a covenant made with Adamic humanity as represented by Noah; its duration extends through all the generations making up the Adamic age, and as such, it is labeled an eonian covenant, a covenant of the age or eon of Adam.
This covenant would no longer be necessary or relevant to the Jesuic humanity when this humanity became perfected under Christ’s Headship as the Second Adam. At the conclusion of the Jesuic Eon , the Noahic Covenant would reach its termination. With the problem of Sin and Death solved and the problem of the knowledge of Good and Evil transcended, catastrophic judgment becomes impossible. Humanity will have reached its intended goal. Under the Headship of Christ, humanity is in the process of progressing toward the transcendence of the Knowledge of Good and Evil. When the Knowledge of Good and Evil is transcended, mankind will have learned the skillful application of both the Good and the Evil appropriate in each decisional context. Good and Evil will then be perceived no longer dichotomously, but homogeneously, each complementing the other dialectically.
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Having established the provision of the covenant, the text
names Noah’s three sons, Shem, Ham, and Japheth, emphasizing Ham as the father
of Canaan and declaring “from these the
entire earth is scattered over” (Gen. 9:19 CV). The reference to Ham as
Canaan’s father is a signal demanding
The naming of Ham as the father of Canaan is also to alert
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The episode of Noah’s drunkenness follows on the heel of the
naming of Ham as
But what is dangerous about Ham? Noah plants a vineyard. Since the ground is no longer cursed, Noah becomes a man who serves the ground. His effort is not wasted. The ground brings forth abundantly and Noah partakes of its produce. Not knowing experientially the power of these new grapes coming forth from the uncursed ground, Noah drinks too much and becomes drunk. The text does not accuse or judge Noah. He is not to be considered morally evil. He sins (misses the mark of soberness) but is not to be judged as unrighteous. The reader has already been told that Noah is just and had become flawless in his generations. His drunkenness is not intentional disregard of Yahweh’s authority and rule. It is unintentional and, thus, a consequence of his ignorance.
In his drunkenness, his nakedness is exposed. Ham, again
referred to as the father of
Such shame needed to be covered, not gazed upon, examined, studied. Adam and Eve understood this immediately, covering themselves with fig leaves. Yahweh also acknowledges the necessity of covering this nakedness, providing His own covering for their nakedness. Nakedness is equated with shame, and shame is equated with the condition of sin and death associated with the disobedience of Adam and Eve. Thus, mankind’s disregard of the significance of nakedness is disrespect of Yahweh’s judgment, and, in Ham’s case, a rebellion against Yahweh. Ham, like Cain, opposes Yahweh’s judgment. Ham opposes in the name of truth, freedom, knowledge, science, and ultimately, in the name of Yahweh, declaring himself to be Yahweh’s glory, the superior man acting as creative investigator in order to more perfectly develop his potentiality as Yahweh’s glory, as one in the likeness of Yahweh Elohim.
Shem and Japheth demonstrate a proper respect for the significance of nakedness. They enter their father’s tent backwards in order to cover his nakedness without seeing it, observing it, contemplating it, examining it, studying it. Thus, they honor both Noah and Yahweh. Their behavior demonstrates faithful subjection to Yahweh’s judgments.
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When Noah becomes aware of the previous events, he curses
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The Genesis account now begins to focus on the development of the nations in this new world-order, this postdiluvian order of humanity. The text is interested in the spreading out of the nations over the earth. Noah was told by Yahweh, “be fruitful and increase, and roam in the earth. . . .” (Gen. 9:7 CV). Would humanity obey Yahweh? If not, then what? After all, the reader has been told about the character of man’s evil heart. Whether it be on account of humanity’s ignorance or overt rebellion, the tendency has been failure to obey Yahweh. The initial failure had brought catastrophic judgment. But Yahweh has sworn He will not repeat such a judgment. Thus, the writer takes up the account of the generations of the sons of Noah (Shem, Ham, and Japheth) after the flood.
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Japheth is the first to be considered (Gen. 10:2-5). His generations are listed together with a note to the reader:
From these are parted the coastlanders of the nations among their lands, each man to his tongue, to their families, in their nations. (Genesis 10:5 CV)
These nations, from the point of view of
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Ham is considered next (Gen. 10:6-20). The reader is informed
of Ham’s four sons:
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The word “master” is the same word used in Genesis 6:4 to refer to the Distinguished Ones, mortals with the name, which I translated as “the Mighty Chiefs having power and authority.” Nimrod, like Cain and Ham, perceives himself as a superior man having tremendous physical strength and strength of character (Gen. 10:8-12). He, also, judges Yahweh Elohim to be in error concerning the nature and essence of a great man. He, also, in Yahweh’s presence, boldly attempts to convince Yahweh of his superiority, the superiority of the man of action and intelligence over the man of submission and faith. He is thus a Mighty Chief, a mighty warrior standing defiantly before Yahweh.
Nimrod begins (Gen.
10:10) to establish a kingdom with the building of the city of
Nimrod, however, like Cain, Lamech, Ham,
It is also true that the seed of the Woman, the seed of Abel (here represented by Shem and Abram) in its contemporary historical situation has contributed much evil to society as a whole. Neither seed in its contemporary historical situation is absolutely good or absolutely evil. Both seeds produce good and evil within society.
Nimrod is not to be viewed as solely an evil tyrant. He is a
man of great character, strength, genius, and ability. His decisions and
actions are his attempt at determining the proper use or application of good
and evil for the benefit of himself and his people. He does this in defiance of
Yahweh’s judgments in order to gain the admiration and acceptance of Yahweh on
his own terms. He is a worshiper of Yahweh Elohim, even as Cain was such a
worshiper. This will become significant when the present writer examines
Nimrod’s kingdom is located “in the
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The text then continues the generations of Ham through Mizraim
and
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Finally, Shem is considered. He is placed last because he is the most significant in relation to the seed of the Woman. Unlike the previous listings, Shem is given an additional introduction.
And to Shem sons are born. Moreover he is the forefather of all the sons of Eber. He is a brother of Japhet; [he is] the eldest [of Noah’s three sons]. (Genesis 10:21 CV modified)
This addition exalts the importance of Shem’s descendants over
the descendants of Japheth and Ham. It also draws attention to the fact that
Shem is the forefather of all the sons of Eber, who is to be the forefather of
the Hebrew branch of Shem’s family. It is this branch which maintains,
continues the original sole language of the race, Hebrew. In the following list
(Gen. 10:25-30), Eber is shown to have two sons. This genealogical table
follows only Joktan, leaving the generations of Peleg the firstborn to the genealogical
table of Shem listed in chapter 11, which genealogy is placed after the
narration of the events at
Finally, Shem is noted as the eldest son of Noah, and thus heir to the throne occupied by Noah. This is important since it alludes to Seth’s son Enosh who began invoking the name of Yahweh. Thus, it establishes the line held responsible for the faithful worship of Yahweh Elohim. Shem bears the burden of faithful, accurate worship among the nations of the new world-order. It is through Shem that the lineage of the Royal Seed of the Woman will continue. Thus, in Shem will reside the hope of all humanity. For in Shem will come the only legitimate son qualified to ascend the uncontaminated throne of Adam.
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The account of the generations of the sons of Noah (Gen. 10:1) is closed as follows:
These are the families of the sons of Noah by their genealogical annals in their nations. And from these the coastland nations are parted in the earth after the deluge. (Genesis 10:32 CV)
Before the deluge, humanity functioned as one race, one society, one civilization, having one king and one language. After the deluge, humanity is divided into nations apportioned specified territories. These nations would produce separate societies, civilizations, each having its own king and its own language. The cause of this new arrangement is about to be related in chapter 11 of Genesis.
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After the deluge, humanity continues to speak one language,
that is, humanity is of one lip, having one stock of words. In their journey
east, the people come to a valley in the
In Genesis 10:8-10 Nimrod “began
to become a master in the earth. . . . And coming is the beginning of his
kingdom to be
The worship of Yahweh continues. However, this worship is being defined by Nimrod’s innovative plan. By demonstrating their strength and ingenuity, Nimrod advises that they shall make a name for themselves to the glory of Yahweh. Such an accomplishment can only result in Yahweh’s approval and praise. This reflects the attitude and accomplishment of Cain, the first city builder.
(Page 82)The tower in the midst of the city would have a dome, or head, in the sphere of the interest of the heavens. This is not to be understood as an attempt to spatially reach the location of Yahweh Elohim. The tower in the midst of the city is to be a temple for the worship of Yahweh. Its roof, its dome-shaped head, would consist of a heavenly map depicting the twelve constellations and their related stars. Yahweh had established these constellations and the pictures associated with the revealed, imaginary connection of the stars. As already pointed out, the origination of the constellation Scorpio and the scorpion as the sign of Cain were given by Yahweh Elohim.
Job, speaking about El, declares “who made the Bear and Orion, the Pleiades and the chambers of the south. . . .” (Job 9:9 RSV). The Psalmist declares of Yahweh, “He determines the number of the stars, he gives to all of them their names. Great is our Lord, and abundant in power; his understanding is beyond measure” (Ps. 147:4 RSV). Isaiah, speaking for Yahweh Elohim, says, “To whom then will you compare me, that I should be like him? says the Holy One. Lift up your eyes on high and see: who created these? He who brings out their host by number, calling them all by name; by the greatness of his might, and because he is strong in power not one is missing” (Isa. 40:25-26 RSV). David exclaims,
The heavens are recounting the glory of El,
And the atmosphere is telling the work of His hands.
Day after day is uttering a saying,
And night after night in disclosing knowledge.
There is no audible saying, and there are no words;
Their voice is unheard.
Yet into the entire earth their voice goes forth,
And into the ends of the habitance their declarations. (Psalms 19:1-4a CV)
Thus, this tower is an attempt to preserve and hand down the antediluvian traditions which had been revealed to the Man Adam by Yahweh Elohim. In this revelation, humanity had access to the testimony of Yahweh Elohim. The evil in the eyes of Yahweh is not the city or the tower in themselves. The evil is the attitude of the heart of men in attempting to gain the approval and praise of Yahweh Elohim on their own grounds. Such approval would be founded upon their own decision regarding what is to be pleasing or good in the eyes of Yahweh. What they had determined to be good in their eyes, they concluded would have to be good in the eyes of Yahweh. Here again is a demonstration of defiant, proud, arrogant worship of Yahweh Elohim. Here is the deception of the seed of the Serpent, the seed of Cain. And it is offered as worship of Yahweh in accordance with the Name as defined by Nimrod.
The evil that necessitated Yahweh’s intervention is the
determination of men not to be scattered over the surface of the earth. This
plan of Nimrod would impoverish humanity. It would initiate another process of
deterioration similar to that which necessitated the deluge, the catastrophic
judgment against man and animal. But Yahweh swore He would not again bring
about a catastrophic judgment. Therefore, He confuses their tongues, thereby
eliminating the universal communication which would have resulted in an
absolute deterioration necessitating catastrophic judgment. The confusion of
tongues separates the people into nations, necessitating the scattering of each
nation into its apportioned territory. Universal and catastrophic judgment is
thereby avoided. Nimrod’s kingdom and renown would continue, but only in
relation to his nation associated with
Eventually, however, the distortion of Yahweh’s astrological
testimony would lead to astrological worship in connection with the worship and
service of other gods. Yahweh Elohim would finally give up the nations to the
evil desires of their hearts. This is evidenced in His warning to
Guard yourselves lest you should lift up your eyes toward the heavens, and you see the sun and the moon and the stars, all the host of the heavens, and be induced to bow yourself down to them and serve them, which Yahweh your Elohim has apportioned to all other peoples beneath the entire heavens. (Deuteronomy 4:19 CV)
Paul also alludes to this:
For presently being revealed is God’s indignation from heaven upon every ungodliness and injustice of men, the men actively retaining the truth in the sphere of the interest of injustice. Because that which is known of the God is manifested among them. For the God to their interest manifested it upon them. For His objectives hidden from sight, coming from an artistic creation and being understood according to the purpose of His artistic portraits making up this artistic creation, are being fully seen, both His imperceptible power and godship, making them undefendable. Because being men who knew the God, not as God did they (Page 83)worshipfully-glorify or gratefully-thank Him. But vain were they made in the sphere of the interest of their rationalizations, and overwhelmingly-darkened became the uncomprehending heart of these men. . . . And according as they did not prove-by-testing to retain the God in their acknowledgment, the God gave them aside into a disapproved mind to be producing the things not precisely fitting, . . . (Romans 1:18-21, 28 my translation)
God (Yahweh Elohim), thus, eventually apportioned such
astrological worship to all other peoples. But He avoids catastrophic judgment
upon the nations by creating for Himself a special nation,
He is telling His words to Jacob,
His statutes and ordinances
to
He has not done so for any other nation,
And His ordinances, they [the nations] do not know them at all. (Psalms 147:19-20 CV)
Jacob/Israel, upon reading this account of
From the account in Genesis 11:1-9, the reader and Israel learn the circumstances and the time necessitating the Supreme’s giving each nation its allotment, assigning each a Son of El, and setting aside Jacob for His allotment (cf. Deut. 32:8-9 CV). From the text in Deuteronomy, chapter 32, the reader learns that this scattering of the nations occurred when the Supreme parted the sons of Adam. From Genesis 10:25 the reader learns that the parting of the sons of Adam occurred in the days of Peleg, the firstborn son of Eber, the father of the Hebrew branch of Shem’s line.
Genesis 11:1-9 informs the reader of the actual historical events out of which came the parting of the sons of Adam into separate nations, having separate territories, having different languages. It is also noteworthy to point out that this division of the sons of Adam occurred after the deaths of Noah and Shem, the two most influential, powerful men (mortals, Distinguished Ones, Men of Renown) of their time. The author’s account foreshadows, among the nations, the beginning of another regression toward a deterioration and impoverishment of humanity.
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Before concluding the final genealogies of Genesis, chapter 11, a brief comment about 2 Peter’s reference to this deluge under discussion proves enlightening. Writing of scoffers in the last days, Peter declares,
For they want to be oblivious of this, that there were heavens of old, and an earth cohering out of water and through water, by the word of God; through which the then world, being deluged by water perished. Yet the heavens now, and the earth, by the same word, are stored with fire, being kept for the day of the judging and destruction of irreverent men. (2 Peter 3:5-7 CV)
Peter refers back to the Noahic deluge to answer the scoffers
who ask, “Where is the promise of His
presence [Parousia]?” (2 Peter
3:4 CV). These scoffers imply the Parousia of Jesus the Christ and the judgment of
The heavens of old and the earth described in Genesis, chapter 1, were created out of water and through water by the word of God. The world-order (the society of men) of humanity inhabiting that creation was destroyed by the same waters and the same word that made that creation a habitation fit for man and animal.
Peter then proceeds to apply the lesson to the then present
heavens and earth which had been created for
For ask now about the former days which came before you, from the day that Elohim created humanity on the earth, . . . Has there occurred anything like this great thing, or has anything been heard like it? Has a people ever heard the voice of the living Elohim speaking from the midst of the fire just as you heard it, and lived? . . . From the heavens He let you hear His voice, to discipline you, and on the earth He showed you His great fire, and you heard His words from the midst of the fire. . . . so you know today, and recall it to your heart that Yahweh, He is the only Elohim in the heavens above and on the earth beneath; there is no one else. (Deuteronomy 4:32-39 CV)
Thus, for Peter, the present heavens and earth had to do with
the world-order created at Sinai in which
Peter, however, was aware of the word of God spoken through His only-begotten Son:
Verily, I am saying to you, Under no circumstances may a stone here be left on a stone, which shall not be demolished. (Matthew 24:2 CV)
Jesus is here referring to the destruction of the
Peter also remembered Jesus declaring,
Now immediately after the affliction of those days the sun shall be darkened and the moon shall not be giving her beams, and the stars shall be falling from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Mankind in heaven, and then all the tribes of the land shall grieve, and they shall see the Son of Mankind coming on the clouds of heaven with power and much glory. . . . Verily, I am saying to you that by no means may this generation be passing by till all these things should be occurring. . . . For even as the days of Noah, thus shall be the presence [parousia] of the Son of Mankind. (Matthew 24:29-37 CV)
As antediluvian mankind and its system of worship had been destroyed by the word of Yahweh Elohim, so also, the ungodly men under the Mosaic Covenant, along with their system of worship, would soon be destroyed by the word of Yahweh Elohim spoken by the prophets and finally by Jesus the Son of the Man and the Son of God. This is the argument of Peter in his second epistle. The presence [parousia] of Jesus the Christ was imminent. It would occur in that very generation which was contemporary with Jesus and His Apostles.
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Chapter 11 of Genesis concludes with a second genealogical
list for Shem, this time going through Eber’s firstborn son, Peleg. The royal
and elect line of the seed of the Woman continues through Peleg’s descendants. Peleg and Joktan together represent the
people designated “Hebrews” (see Gen.
14:13). From this people the Hebrew language (the original language of mankind)
is preserved. However, this second lineage of Shem placed after the events at
Babel is important because it focuses on the line descending from Peleg through
which Yahweh would provide an escape from another universal judgment, this time
against the nations. This second lineage of Shem concludes with Terah, “And living is Terah seventy years, and
begetting is he Abram, Nahor, and
The author concludes the history of the ancient world by
providing a transition into the history of the patriarchs of the nation
The A1 member introduces Abram who is called by
Yahweh and promised a son. The B1 member concerns Abram’s brother
Nahor who is blessed with sons by Milcah his wife and Reumah his concubine. These
sons are also Hebrews of the line of Shem, but they are not elect sons in
relation to Yahweh’s purpose concerning the seed
of the Woman. In this section, the author also mentions Bethuel as the
father of Rebecca, foreshadowing the quest for a bride for Isaac. The first
central member, C1, of Structure 8 tells of Sarah’s death and
Abraham’s purchase of a burial ground in
The B2 member of Structure 8 corresponds to the B1 member. As Nahor fathered non-elect sons of the line of Shem, so Abraham through Keturah continues to be blessed with sons, though those sons, like Nahor’s, are non-elect sons of the line of Shem, even though considered Hebrews. The author, by means of these two accounts, makes clear that just because these sons are non-elect, does not mean their eternal destiny is one of doom. Election and salvation by faith have to do with a special calling and purpose of Yahweh requiring a special responsibility and service in relation to the Promised Land and the eonian glory associated with the hope of Abraham.
Remember, Abraham and Sarah were buried in the
The final A2 member of Structure 8 draws this section to a close and corresponds perfectly with the opening A1 member. In the A1 member, Abraham is promised a son. That son is revealed to be Isaac. The birth of Isaac is the central member of Structure 9: Abraham and the Birth of Isaac (Gen. 11:27- 22:19), which is an expansion of the A1 substructure of Structure 8: Generations of Terah (Genesis 11:27- 25:11).
(Page 86)The A2 member (Gen. 25:5-11) of Structure 8: Generations of Terah (Gen. 11:27-25:11) records that Abraham gives all that he has to Isaac. No other son of Abraham shares in the inheritance and the promise given to Abraham. Isaac is the sole heir of Abraham’s terrestrial possessions and the sole heir through whom both the terrestrial and celestial promises are to come. The land is a terrestrial promise; the city is a celestial promise. Abraham never experienced the terrestrial promise of the land. He, later, did experience the celestial promise of the city.
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It is also interesting that the author adds, “And to the sons of the concubines which are
Abraham’s, Abraham gives gifts. And sending them is he away from Isaac, his
son, while he [Abraham] is still
living, eastward to the land of the East” (Gen. 25:6 CV). This foreshadows
the period of the fulfillment of the promise made to Abraham concerning the
In his letter to the Colossians, Paul testifies that the truth of the Gospel had been heard “in the entire world. . . . bearing fruit and growing” (Col. 1:6 CV). The proclamation of the Gospel of Christ had been completed during the very lifetime of the generation contemporary with Jesus. This is in complete agreement with the promise made by Jesus to His disciples, “And lo! I am with you all the days till the conclusion of the eon ! Amen!” (Matt. 28:20b CV). Jesus was referring to the Mosaic Eon , which the writer of the Book of Hebrews, referring to the Mosaic Covenant as “old,” declared to be “growing old and decrepit” being “near its disappearance” (Heb. 8:13 CV). Such testimony needs to be given careful consideration.
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At the end of Genesis, chapter 11, the genealogy of Shem is traced through Peleg through Terah to Abram. The text then establishes the background of Abram in preparation for the call of Abram by Yahweh. Abram is favored by Yahweh as Noah was favored. As Noah had been declared righteous, so Abram will be characterized as righteous. As Noah became “flawless . . . in his generations” (Gen. 6:9b CV) and walked with Yahweh, so Abram is told by Yahweh, “Walk before Me and become flawless” (Gen. 17:1b CV).
But Abram’s righteousness,
his walk before Yahweh, and his flawlessness will be associated with his faith. Thus, Abram is the first to be declared
righteous on the basis of his faith. The writer of Hebrews reveals those before
Abram as also being men of faith. But the Genesis record first associates faith
with Abram. This will prove most significant in understanding the covenants
about to be made with Abram and the theme of election about to be developed
throughout the accounts of the forefathers of the nation
Abram is the firstborn son of Terah. He is born in
However, it must be noted that the curse of
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Nimrod and humanity attempted to build a city and make a name for themselves. Their purpose was to avoid being scattered over the surface of the earth. Yahweh ended that effort by confusing their tongues. Thus, the people became scattered according to national tongues. What Nimrod sought, Yahweh promises to Abram:
And make you will I into a great nation, and bless you will I and make your name great, and become must you a blessing. And bless those will I who bless you, and those making light of you will I curse. And blest in you and in your seed are all the families of the ground. (Genesis 12:2-3 CV)
Abram will become a great nation, and he will acquire a great name. Here, again, is the theme of the “name,” representing honor, authority, power, and blessing. Through Abram and his seed, Yahweh will bring honor, authority, power, and blessing to the nations and ultimately to all humanity.
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Therefore, Abram “must” become a blessing by walking before Yahweh in flawless faith. A great responsibility and service are placed upon Abram’s shoulders. Faithfulness, however, will also bring a special reward, the hope of the celestial city. This reward is only for those among the elect who walk before Yahweh in flawless faith, that is, those who remain faithful to the end. Just to be a member of the elect seed does not guarantee the hope of the reward. The elect seed contribute nothing to their inclusion in the elect. Election has nothing to do with their choice or their behavior. Abram has no choice in his election. However, he does have a choice in becoming flawlessly faithful. Walking by faith is an act of the will of the one called, elected.
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As Yahweh Elohim read the hearts of mankind during the antediluvian age, so He reads the heart of Abraham over the course of Abram’s walk before Him. Twenty five years into this walk, Yahweh tells Abraham that Sarai his wife shall be called Sarah, for she shall bear Abraham a son. Abraham responds as follows:
And falling is Abraham on his face. And laughing is he and saying IN HIS HEART, “To one a hundred years of age shall a son be born? And should Sarah, ninety years of age, be bearing?” (Genesis 17:17 CV my emphasis)
In his heart Abraham is rejoicing in faith. He believes
Yahweh. Note how he refers to his wife as “Sarah” rather than “Sarai” (see Gen.
17:15-17). He does not question or laugh in doubt. He laughs in his heart in
belief. Yahweh reads his heart, and one chapter later, when informing Abraham
of his intent to destroy
For I know him, that, responding, he will instruct his sons and his household after him, and keep will they the way of Yahweh to do justice and judgment, that Yahweh may bring on Abraham all that He speaks concerning him. (Genesis 18:19 CV)
Abraham has been walking before Yahweh in flawless faith. This he chooses to do. This is an act of his will based upon his faith in Yahweh’s promise, Yahweh’s word.
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After Abram leaves
Then, coming out of the land of the Chaldeans, he dwells in Charan, and thence after the death of his father, He [Yahweh] exiles him into this land in which you are now dwelling. And He does not give him any allotment to enjoy in it, nor even a platform for a foot. (Acts 7:4-5 CV)
Abram is said to be exiled by Yahweh to this land promised to his seed, having no allotment, not even a small platform for his foot. The writer of Hebrews testifies,
By faith he sojourns in the land of promise as in an alien land, dwelling in tabernacles with Isaac and Jacob, the joint enjoyers of the allotment of the same promise. For he waited for the city having foundations, whose Artificer and Architect is God. . . . In faith died all these not being requited with the promises, but perceiving them ahead and saluting them, and avowing that they are strangers and expatriates on the earth. For those who are saying such things are disclosing that they are seeking for a country of their own. And, . . . they might have had occasion to go back. Yet now they are craving a better [allotment], that is, a celestial [allotment]; wherefore God . . . makes ready for them a city. (Hebrews 11:9-16 CV)
Abram sojourns in this land as an alien, dwelling in tents. He
does not possess any part of the land (other than a burial ground). Though he,
Isaac, and Jacob are joint enjoyers of this allotment of the land, only their
seed would actually enjoy the possession of it. Abram, Isaac, and Jacob
confessed to be “strangers and
expatriates on the earth.” The hope of the promise given to them was not a
terrestrial hope. Thus, it could not be the
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These patriarchs sought a country of their own, a celestial
country, which the writer of Hebrews declares Yahweh was making ready for them,
referring to it as “a city” (Heb.
11:16). Even at the writing of Hebrews they had not yet received their promise.
But it was impending. The writer of
Hebrews indicates they were “about to be
enjoying the allotment of salvation” (Heb.
But you have come to Mount Zion, and the city of the living God, celestial Jerusalem, . . . to the ecclesia of the firstborn ones, . . . and to Jesus, the Mediator of a fresh covenant, and to the blood of sprinkling which is speaking better than Abel. (Hebrews 12:22-24 CV)
(Page 89)These faithful ones had not yet entered into this salvation. They were experiencing the power foreshadowing it. The author goes on to write,
Wherefore Jesus also, that He should be hallowing the people through His own blood, suffered outside the gate. Now then, we may be coming out to Him outside the camp, carrying His reproach. For here we are not having a permanent city, but we are seeking for the one which is impending. (Hebrews 13:12-14 CV)
These faithful ones were not looking to the terrestrial
And these all, being testified to through faith, are not requited with the promise of God concerning us (the looking forward is to something better), that, apart from us, they may not be perfected. (Hebrews 11:39-40 CV)
The consummation of the Mosaic Age meant the entrance into a celestial city, of which Jesus had announced,
In my Father’s house are many abodes; yet if not I would have told you, for I am going to make ready a place for you. And if I should be going and making ready a place for you, I am coming again and I will be taking you along to Myself, that where I am, you also may be. (John 14:2-3 CV)
Jesus had declared to his disciples that He would be with them
to the conclusion of the eon. That eon was referring to the then present but “growing old and decrepit” eon which
began with the establishment of the Mosaic Covenant at Sinai and was presently “near its disappearance” (Heb. 8:13 CV).
At the destruction of the
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After
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Abram’s encounter with Melchizedek provides some interesting
insights. To begin with, in Genesis, chapter 14, Abram is depicted as acting
militarily. He puts together a military force consisting of 318 “dedicated” (Gen. 14:14 CV) servants
born in his household. He does not organize all the men in his household. The
battle belongs to Yahweh. Abram chooses only those servants dedicated to him
and his Elohim. He intervenes only because of the involvement of his brother’s
son,
Upon returning from this great victory (the initial
fulfillment of Yahweh’s promise to make Abram’s name great), the king of
Blest is Abram by the El Supreme, Owner of the heavens and the earth. And blest is El Supreme, Who awards your foes into your hands. (Genesis 14:19-20a CV)
Abram acknowledges the priesthood of Melchizedek by referring to Yahweh his Elohim as the El Supreme, “Owner of the heavens and the earth” (Gen. 14:22). He then gives Melchizedek tithes from all the goods captured.
The implication is that the worship of Yahweh Elohim among the
nations had continued to take place after
Christ’s Melchizedekian priesthood, then, would be limited to the eon according to Psalms 110:4, and would be associated with the shed blood of Abel. Therefore, the shedding of Christ’s blood and His offering it up as a priest after the order of Melchizedek must have been effective only through the Adamic Age and, within that age, the Mosaic Age or Eon. Its efficacy would then be limited to the faithful ones beginning with Abel and concluding with the faithful ones contemporaneous with the generation of Jesus.
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There is a distinction between the death of Christ, associated with Adam, and the shed blood of Christ, associated with Abel. The death of Christ deals with the verdict of death stamped upon humanity as a result of Adam’s deviation. The shed blood of Christ deals with the sin of humanity associated with the shedding of innocent blood beginning with Cain’s shedding of the blood of innocent Abel. Thus, the shed blood of Christ is associated with the enmity between the seed of the Serpent and the seed of the Woman. It is not associated with the disobedience, transgression, and deviation of Adam resulting in Adam’s sin (missing the mark of life) through which death entered the world of humanity (cf. Romans 5:12-21).
In contrast to Melchizedek who is blessed as a result of his
blessing Abram, the king of
One final insight. According to the English translations of Genesis 14:24b, Abram makes an exception of the “men” (Gen. 14:24b KJV) who went with him to do battle against the Babylonian kings. These men, Aner, Eshcol, and Mamre, not belonging to his household, were to receive a portion of the captured goods. The Hebrew word translated men is the word enosh, meaning mortal. It is the same word used in Genesis 6:4, “mortals with the name.” In Genesis 14:24b, it should be translated mortal, not men. The term mortal designates men of renown, distinguished men, leaders. This translation will reap rewards in the usage of this Hebrew word in passages yet to come.
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In chapter 15 of Genesis, in a vision, Yahweh adds to the
promise of the land the promise of a son. Years have passed since Abram had
been promised his seed would be given the
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Thus, justification by faith is associated with the Celestial
seed, the spiritual seed, in contrast to the terrestrial seed, the fleshly
seed. This is the meaning of Paul’s words in Romans 9:6b-8: “for not all those out of
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This did not mean the children of the flesh were doomed eternally. It did mean they lost the hope of the promise, the celestial reward associated with the Celestial Jerusalem. Salvation had to do with deliverance from the ministry of death, the ministry of the Mosaic Covenant (the Second Death) and deliverance to the ministry of Life, the ministry of the New Covenant (2 Cor. 3:1-16), the hope of the Celestial Jerusalem. The Celestial seed is associated with Yahweh’s words to Abram in Genesis 15:1b:
You must not fear, Abram! I am your shield, your exceedingly increased hire. (CV)
What could Abram fear? He could fear the seed of the Serpent, the seed associated only with the terrestrial realm, the sand of the seashore, the seed of Cain, the unfaithful seed, the seed which walks according to the flesh, the seed which would eventually place its faith and confidence in the Mosaic Covenant alone. That seed would attempt to destroy the seed associated with the Celestial Realm, the stars of the heavens, the seed of Abel, the faithful seed, the seed walking according to the spirit, the seed which would eventually place its faith and confidence in the New Covenant, sharing in Christ’s sufferings associated with the death of the Old Covenant.
For this reason, Yahweh used the analogy of the stars of the heavens. Abram’s “exceedingly increase hire,” his greater
reward, would have to do with the celestial promise of the celestial country,
of the celestial city associated with the Christ. For he himself was not to share in the experience of possessing the
And Moses, indeed, was faithful in His [Yahweh’s] whole house as an attendant, for a testimony of that which shall be spoken. Yet Christ, as a Son over His [Yahweh’s] house—Whose house we are, that is, if we should be retaining the boldness and the glorying of the expectation confirmed unto the consummation. (Hebrews 3:5-6 CV)
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The “House of Yahweh” in Hebrews 3:5 refers to a metaphorical house. It is a metaphorical way of
speaking about the faithful ones as a corporate group. The writer of Hebrews
refers to it as “the ecclesia of the
firstborn ones” (Heb. 12:23 CV). Paul refers to it as “a
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Abram’s first question after hearing Yahweh’s words has to do with his current heir, the Damascan, Eliezer. Certainly he could be his heir according to the analogy of the sand of the seashore. But Abram seeks an heir of his own generating. Yahweh agrees. Eliezer shall not be his heir. Abram will sire a son. It is in relation to this specific son that Yahweh now uses the analogy of the stars of the heavens (Gen. 15:1-6).
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The vision of Genesis, chapter 15, continues. Yahweh repeats
His promise concerning the land. Abram then asks for a sign to confirm His
promise. This is not to be considered a lack of faith (cf. Isa.
Yahweh responds to Abram’s request by directing him to arrange a ritual in which he is to slay specifically designated animals, dividing them in two and lining them up in two rows forming a pathway in between. The sacrificial birds, however, were not to be cut in two. Having set up the ritual arrangement, Abram discovers he must fight off the birds of prey (Gen. 15:8-11).
When the sun was about to set, a stupor falls on Abram. Stupor is the same word used of Adam
when Eve was created out of him. In the state of this stupor, Abram experiences
the dread of a great darkness falling upon him, and Yahweh speaks prophetically
to him concerning the future Egyptian bondage of his seed and their eventual
exodus and return to the Promised Land after 400 years (Gen. 15:12-
14). They
shall leave Egyptian bondage bearing great goods, and Yahweh will judge
Abram is then promised he will join his forefathers in peace, being entombed at a great, ripe, old age. At the actual setting of the sun, a smoking pot and a torch of fire pass between the severed parts. So ends the vision. The remaining verses (18-21) proclaim that in that day Yahweh contracted a covenant with Abram and describe the boundaries of the Promised Land.
The ritual animals represent Abram’s seed humiliated in
Yahweh’s presence, in contrast with Abram’s fighting off the
birds of prey, will guarantee the preservation of Abram’s seed against the
enemies determined to destroy them. He will deliver them, giving them great
wealth, and will lead them in battle in the conquering of the Canaanites, at
which time
Note, this covenant and the previous promises of Yahweh are
made with Abram before he became circumcised. Paul will find covenantal
significance in this distinction. This will be developed further when the
covenant of circumcision is discussed. One further note, Abram’s sand of the seashore seed, as well as his stars of the heavens seed, endure the
period of humiliation and darkness in
As
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After the judgment of the flood, the nations began to depart
from Yahweh at
Thus,
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In Genesis, chapter 16, the author presents the continuing problem of the seed promised to Abram. Yahweh had clarified His promise to Abram by indicating that his servant Eliezer would not be counted as his seed. Abram himself would sire a son. However, as time passes and Sarai remains barren, she suggests Abram take her maid Hagar and through her sire a son. Since Yahweh had not indicated to Abram who the mother of the child would be, this suggestion was not an impossibility in relation to Abram’s faithfulness. Sarai reasoned that since Yahweh restrained her from bearing a child, maybe Yahweh would “build” her honor through Hagar bearing a child (Gen. 16:2). Though the author does not approve of this arrangement (Gen. 2:24), it was apparently acceptable within the social custom of that day. This is another indication of the deterioration, impoverishment of the nations.
Abram, like Adam, hearkens to the voice of Sarai his wife. Apparently, he agrees, not because he is convinced of her rational justification, but because of the heart-felt pain revealed in her voice. It was dishonor and shame for a woman to be barren. In this situation, the author presents a genuine ethical dilemma issuing out of much personal anguish. Yahweh had promised that Abram would sire a son. Ten (Page 94) years had passed. Still no son. Sarai remains barren. What shall we do? What can we do? These questions are legitimate. These questions derive out of much emotional anxiety. A decision must be made. An attempt to solve the problem, relieve the anguish, and still remain faithful to Yahweh must be made.
Abram yields to his wife’s suggestion. He takes the maid. She bears him a son, Ishmael. Yahweh later reveals that Ishmael will not be counted as Abram’s promised seed. Abram has sinned. He has missed the mark. But his faith has never wavered. He has not acted in rebellion against Yahweh. He has not even acted against Yahweh’s revealed word. Yet, his action is sin. It missed the mark of Yahweh’s intention. Thus, sin is not necessarily a sign of doubt, faithlessness, or disobedience. Abram did not sin against Yahweh’s revealed will. He did not disobey a word from Yahweh. He did not step out of his walk with Yahweh. He merely made a decision based upon his inadequate knowledge of the situation. This position was later revealed to be wrong.
Such decisions are necessitated by the events occurring in one’s life. One does not always have access to all the information needed in order to make a correct decision. Too often, one must decide without the aid of enough substantial information. One must at times make a decision knowing in advance the deficiency of one’s knowledge. Flawless faithfulness is not marred or voided by such sin. Walking in faith is possible only because the faithful one is free to commit such sins. Without such freedom the ability to decide, to act, to respond, to react, to make corrections, to grow, to learn, to develop, to change, to pursue and acquire truth would be crippled.
The consequences of such sin, however, cannot be escaped. Hagar disrespects Sarai as a result of the pregnancy. Later, Ishmael will become a threat to Isaac’s welfare and will have to be sent away. Sarai comes to understand the wrong she has instigated. Sarai then deals harshly with Hagar causing her to run away. But Yahweh’s messenger encourages her to return to Sarai. He tells her that Ishmael’s seed will increase, becoming a great multitude. As Abram’s seed is to be blessed with great increase in number, so Ishmael’s seed is to be blessed.
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But Ishmael and his seed are not elect. They have no prospect in relation to the promises made to Abram. In relation to Abram’s call and Abram’s promises, Ishmael and his seed have no possibility of faithfulness or unfaithfulness, no possibility of obedience or disobedience, no possibility of blessing or cursing. Election has to do only with Yahweh’s calling. One cannot choose to be called. Only Yahweh decides who shall be called. Ishmael was not called. As shall be seen, Esau is not called. Jacob is called. Yahweh alone elects the called. Such elect calling is not based on faith. Unless this is understood, Paul’s argument in Romans, chapters 9-11, cannot be interpreted properly. As a matter of fact, apart from this understanding, the entire corpus of the Greek Scriptures is unintelligible. The misinterpretation of Yahweh’s elect calling is precisely why Christianity, during its 2,000 year history, has been ignorant of the message of the Greek Scriptures.
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Chapter 17 of Genesis opens with an appearance of Yahweh to Abram. He introduces Himself as “The El Who Suffices” and commands Abram, “Walk before Me and become flawless.” Abram is now 99 years old. At the birth of Ishmael he was 86 years old. Thirteen years have passed. Abram is under the impression Ishmael is the promised seed. But Ishmael is a product of human endeavor. Ishmael is going to be associated with the work of the flesh. He will adversarily oppose the son of the spirit. He is Abraham’s son according to the flesh. Abram’s promised seed will be according to the spirit. He will be Yahweh’s endeavor and will be associated with the work of the spirit, making him a child of Yahweh in contrast to a child of the Adversary (Cain as the seed of the Serpent). Being a child of the Adversary does not necessitate being morally wicked. It does mean one is opposed to Yahweh’s covenantal purpose. This will be clearly demonstrated in the Gospels of the Greek Scriptures where the rulers of the Jews are called sons of the Adversary. These men were not immoral, but they did oppose Yahweh’s covenantal purpose.
Yahweh next introduces His present purpose. He is about to make another covenant with Abram. This covenant will be distinguished from the previous covenant as a result of the required circumcision of the flesh and the fact that Yahweh makes it not with the man named Abram but with the man now named Abraham, meaning high father, or father of throngs, a father of many nations. The covenant of circumcision is to remind Abraham and his seed that their confidence is to be in Yahweh and His Word, not (Page 95) in the flesh, not in the endeavors of humanity under the verdict of death (see Gen. 3:19). This will make Abraham’s seed dynamically distinct from the nations. This religious ritual of circumcision has significance only within the covenantal relationship.
This covenant will also emphasize and require walking before Yahweh flawlessly, that is, walking in faith, trusting in Yahweh’s faithfulness to fulfill all that He promises, in spite of circumstances which may seem to dictate decisions and actions contrary to Yahweh’s Word. Thus, it incorporates Yahweh’s counting faith as righteousness. But this faith is always associated with walking before Yahweh flawlessly. It demands behavior conforming to the word and to the promises of Yahweh. Abraham demonstrates this faith in this very context when he begins to act in accordance with his new name by obeying Yahweh’s covenantal conditions.
The Covenant of Circumcision is a contract between Yahweh and Abraham. Both parties come under obligation. The terms of the contract are limited to the eon , the age. Yahweh describes this covenant as an eonian covenant (Gen. 17:7 CV). The land promised in this contract is to be an eonian holding (Gen. 17:8 CV). It is not an eternal covenant, and the land is not an eternal holding. This is evident from the proclamation of the Gospel authorized by the Messiah, Jesus. According to this Gospel, circumcision is no longer required for salvation. In Christ, according to Paul, there is no longer “circumcision” and “uncircumcision” (Col. 3:11).
Yahweh declares of Moses, “in
you shall they [
The Covenant of Circumcision stipulates that Yahweh is to become the Elohim only of Abraham and his seed. This, however, does not include Ishmael or any of the other sons of Abraham by Keturah, even though they were circumcised. Thus, this covenant would be applicable only to the seed of Abraham descending through Isaac. Carried one step further, it would be applicable only to the seed of Isaac descending through Jacob. Esau, also, was not to be a participant in this covenant, even though he was circumcised. Shall we then conclude that Ishmael, the sons of Keturah, and Esau are lost?! Are they beyond the reach of salvation and thus doomed to an eternal hell?! The obvious answer is No. Salvation must always be understood in terms of its context, and hell and eternal are not biblical words or concepts.
Circumcision is a sign in the flesh continually reminding Abraham’s elect seed of the danger of placing their confidence in the flesh, rather than in Yahweh’s revealed word and promises. Thus, they will not walk according to sight, as the other nations. They will not walk according to what is right in their own eyes, as the other nations. They will not walk according to their own political savvy and military might, as the other nations. In the eyes of the other nations, they will appear weak and vulnerable. But trust in Yahweh will secure their superiority over these same nations.
This covenant has another stipulation. It must be kept. Every
male is to be circumcised the eighth day after birth. This includes any male
acquired with money from a foreigner. At its inception it meant every male of
any age, homeborn or acquired by purchase. No female is invoked in the sign of
the covenant, though every female is included under the covenant benefits and
is also required to walk by faith. Thus, Yahweh is obligated to fulfill the
spiritual and material needs of the members of the covenant and to preserve
them from the enmity of their enemies. Abraham had already been informed that
Yahweh would bless those who bless him and curse those who treat him lightly. In
chapter 14, this had been exemplified in the events involving Abram’s rescue of
Having set forth the conditions of this second covenant, Yahweh tells Abraham that his wife shall no longer be called Sarai, but Sarah, meaning Princess. As Abraham is to sire kings and nations, so Sarah (Page 96) shall be the mother of princes. More importantly, Abraham is now informed that Sarah shall give birth to the son who shall be the Seed of Promise. Abraham rejoices over this good news, “laughing is he . . . in his heart” (Gen. 17:7). He is joyfully amazed at the greatness of his Elohim and the glorious prospect of siring a son at the age of 100 and Sarah’s conceiving at the age of 90. But he immediately remembers Ishmael, for he loves the son of his flesh, though he knows Ishmael cannot be heir to the promises. Abraham thus requests that Yahweh will bless Ishmael also. Yahweh grants Abraham his request. Ishmael shall be blessed and become fruitful. He shall generate twelve princes, and he will be made a great nation.
Abraham, then, on that very same day circumcises all the males in his household, including himself, Ishmael, and even the mortals (men of status and rank in his household, who had been either homeborn or acquired with money from a foreigner of the nations). Note again the usage of the word enosh, meaning mortal, to designate men of status and rank, rather than men in general.
Passing over chapters 18-20, the next significant section in
relation to the theme of this literary journey (the fulfillment of the Law and
the Prophets, the destiny of
But a problem arises. Ishmael begins to make fun of Isaac, and Sarah recognizes in him a threat to her son. She demands that Ishmael be driven out. Isaac alone is to enjoy the promise. Yahweh confirms Sarah’s demand. He tells Abraham to hearken to her voice. Here again, her voice conveys her deep concern. Her concern is justified. Yahweh again declares, “in Isaac your seed shall be called” (Gen. 21:12b CV). But Yahweh assures Abraham that because Ishmael also is his seed, “a great nation I will constitute him, for your seed is he” (Gen. 21:13b CV).
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It is this episode that Paul uses in Galatians 4:21-31 to
illustrate the difference between the Mosaic Covenant and the New Covenant of
Christ. From this passage he is able to generate an allegory he perceives as
having been hidden in the two women and the two sons. He presents this allegory
as actually residing within the text, awaiting its time of revelation. The two
women represent two covenants. Sarah represents the New Covenant of Christ THE
SEED of Abraham, the Ultimate Seed, of which Isaac is the ultimate type. Isaac
was generated supernaturally and Jesus was generated exceedingly
supernaturally. Isaac is the son of the free woman, Sarah as wife. Ishmael is
the son of the maid, Hagar as servant. Hagar represents the Mosaic Covenant,
identified with
Paul applies this to the then current situation of the nation
The
The
The faithful ones in Christ are children of the promise, like Isaac. The unfaithful ones in Moses are children of the flesh, like Ishmael. The faithful ones are receiving life from the New Covenant. The unfaithful ones are experiencing the death of the Old Covenant, which can no longer provide covenantal life. The only covenantal life available is to be found in the New Covenant of Christ, the Seed of Abraham, the Seed of Promise.
(Page 97)The hope of the promise is not the terrestrial land, but the
celestial city. Abraham and Isaac were not promised the terrestrial land. Their sand of the seashore seed was
promised the terrestrial land, and they received it under Joshua. The Stars of the Heavens Seed was promised
the celestial city, the greater reward, the better resurrection than the
resurrection in
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Isaac is the Seed of Abraham. He is a type of the children of
the promise. He, with Sarah, is a type of the New Covenant of Christ and the
Celestial Jerusalem. He is also a type of Jesus Christ who is to become the
ultimate SEED of Abraham. Thus, much is at stake when Abraham is commanded by
Yahweh to sacrifice Isaac. According to the text (Gen. 22:1-19), Yahweh probes
Abraham. He commands Abraham to take his only son, whom he loves, to the
But Abraham follows Yahweh’s instructions and is prepared to sacrifice Isaac. He is refrained at the last moment by a messenger of Yahweh. From the heaven above, Yahweh’s messenger speaks to Abraham, “You must not stretch out your hand on the lad, and you must not do aught to him, for now I know that you fear Elohim, for you have not kept back your son, your only one from Me” (Gen. 22:12 CV). A ram is provided instead. Isaac is not slain. Abraham has once again demonstrated his “flawless” walk before Yahweh. Abraham believes Yahweh. But what did he believe? The writer of Hebrews reveals the answer:
By faith Abraham, when undergoing trial, had offered Isaac, and he who received the promises offered the only-begotten, he to whom it was spoken that “In Isaac shall your seed be called,” reckoning that God is able to be rousing him from among the dead also; whence he recovered him in a parable also. (Hebrews 11:17-19 CV)
Abraham believed Yahweh had to fulfill His promises and that would be impossible apart from the life of Isaac. Therefore, he concluded Yahweh Elohim would rouse Isaac from the dead after he had been offered up. This confidence, this belief was not the product of the moment. This belief had developed over the course of Abraham’s dealings with Yahweh. Paul, writing of Abraham’s faith, refers to this development as follows:
according as it is written that, A father of many nations have I appointed you—facing which, he believed it of the God Who is vivifying the dead and calling what is not as if it were—who, being beyond expectation, believed in expectation, for him to become the father of many nations, according to that which had been declared, “Thus shall be your seed.” And, not being infirm in faith, he considered his body, already deadened (being inherently somewhere about a hundred years) and the deadening of the matrix of Sarah, yet the promise of God was not doubted in unbelief, but he was invigorated by faith, giving glory to God, being fully assured also, that, what He has promised, He is able to do also. Wherefore, also, it is reckoned to him for righteousness. (Romans 4:17-22 CV)
From the very beginning of his call, Abraham believes Yahweh. His faith is confirmed continually as he experiences the faithfulness of Yahweh. He was promised he would become a father of many nations. Ishmael was born to him and would become a nation of twelve princes. He was informed that Sarah would bear him a son when she was far beyond the age of fertility. He believed Yahweh was able to vivify the womb, and Yahweh vivified the womb of Sarah, bringing forth Isaac. If Yahweh could vivify a dead womb, he could also rouse the dead. Abraham was “fully assured.” He walked before Yahweh flawlessly. From beginning to end, Abraham never doubted Yahweh’s promises.
This ultimate probing of Yahweh confirmed what He had already
declared in Genesis 18:19. Yahweh knew Abraham’s heart. He knew Abraham would
always hearken to His voice. The probe is meant more for
By Myself I swear, averring is Yahweh, that, because you have done this thing and have not kept back your son, your only one, from Me, that, blessing yea, blessing you am I, and increasing, yea, increasing your seed (Page 98) am I as the stars of the heavens [Celestial Seed] and as the sand which is on the sea shore [terrestrial seed]. And your seed shall tenant the gateway of its enemies, and blessed, in your seed shall be all the nations of the earth, inasmuch as you hearken to my voice. (Genesis 22:16-18 CV)
What an encouragement and example this is for
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Sarah’s death introduces the need for a burial site. The
significance of this section relates to the fact that Abraham and Sarah are not
to possess any part of the Promised Land. In procuring a burial site in
Thus, the only possession of Abraham and Sarah in
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Isaac has now reached the age of 40. His mother has recently
died and been entombed in the land. It is the right time to seek out a wife for
the seed of promise. In Genesis, chapter 24, Abraham instructs his servant
Eliezer to seek a wife for his son Isaac from among the daughters of his
brother Nahor. Under no circumstances is a wife to be chosen from the daughters
of the Canaanites, and under no circumstances is Isaac to return to the
The servant arrives at a well of water outside the gates of
the city of
Arrangements are made with the family, and Rebecca agrees to the marriage. The family decides that she remain with them at least two to ten days. The servant indicates he desires to leave the following day, due to such great success attributed to Yahweh’s kindness and faithfulness to Abraham. The decision is left to Rebecca. She chooses to leave immediately.
Upon arriving at the residence of Abraham and Isaac, the writer introduces Isaac who is worshiping Yahweh in a field just before the onset of evening. Rebecca and Isaac are immediately attracted (Page 99) to one another. The marriage takes place, and Isaac is last seen leading Rebecca into the tent of Sarah, his mother. Rebecca now occupies the place and elective position of Sarah. Isaac and Rebecca are now prepared to carry on the history of the seed of Promise, the seed of the Woman.
In all this, Israel is encouraged to act faithfully, walk
before Yahweh flawlessly, knowing that Yahweh her Elohim is actively pursuing
her welfare, even as He actively involved Himself in the choosing and securing
of a wife for her forefather Isaac. As Isaac is conceived supernaturally and is
blessed superexceedingly, so Israel has been conceived supernaturally and will
be blessed superexceedingly if she walks before Yahweh flawlessly, keeping His
Law, His statutes, and His judgments. There can be no greater power, no greater
security, no greater success among the nations than
After Sarah’s death and Isaac’s marriage to Rebecca, Abraham takes Keturah as his wife. She bears him many sons. But these sons are not to receive any share in his possessions. They contribute to the fulfillment of Yahweh’s word concerning Abraham’s seed bringing forth many nations and kings. As Abraham approaches his last days, he gives all these sons gifts and sends them away from Isaac, eastward to the land of the East. The destiny of the seed of Promise seems to be associated with the westward movement to the land of the West (cf. Gen. 25:1-6).
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Abraham gives all his possessions to Isaac alone. Isaac becomes the sole heir to all of Abraham’s wealth and the only son through whom the blessing of all the families of the earth will be channeled. As Isaac is The Seed of Promise, is supernaturally conceived, is offered up to Yahweh, is given a wife by Yahweh, and is the recipient of all his father’s possessions; he is a type of The Ultimate Seed, The Final Seed, The Teleostic Seed of Abraham, of Adam, of Yahweh—Jesus the Christ. Paul argues this association in Galatians 3:16:
Now to Abraham the promises were declared, and to his Seed. He is not saying “And to seeds,” as of many, but as of One: And to “your Seed,” which is Christ. (CV)
Thus, Christ fulfills the destiny, the purpose of the seed of the Woman, the seed of the Promise. The line of the Seed ends with the Christ. Jesus the Christ is sole possessor of all Abraham’s possessions.
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The Promise associated with the Seed has been fulfilled in the Christ. The blessings associated
with the greater reward of the faithful ones (those accounted by Yahweh as
children of Abraham in spirit, and thus children of God) have been distributed
and received. All these faithful ones metaphorically became members of Christ’s
Body and, like Eve, were taken out of Him and built metaphorically into a new
creation, a complement. Thus, they have been and presently are citizens of the
Celestial Realm. Through Christ and His Ecclesia, His Body, His Complement, His
Eve, the remainder of the families of the earth has been receiving blessings
for the past 2,000 years. But these blessings are being channeled from the
Celestial Realm to our (the present) terrestrial realm. The
This section of Genesis ends with the death of Abraham. He has
set his affairs in order. Isaac and Rebecca have been established. Abraham is
175 years old. He dies in “a good
grey-haired age, old and satisfied with days” (Gen. 25:8 CV). He is
gathered to his peoples, among whom he would await the coming of the Ultimate
Seed and the time of the fulfillment of the Promise. At that time, he would
awaken (Page 100) to enter the
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The account continues with the generations of Isaac (Gen. 25:19- 35:29). Tracking the theme of the Seed, attention will be focused on Jacob and Esau. Isaac was 40 years old when he married Rebecca. Rebecca had been barren; Isaac entreats Yahweh to invigorate Rebecca’s womb. Yahweh hearkens to Isaac; Rebecca gives birth to twins, Esau and Jacob. Esau is the firstborn, but, directly behind him, holding on to his heel, is Jacob. Before the twins are born, Yahweh tells Rebecca that in her womb are two nations. These two peoples shall be divided; the elder shall serve the younger.
Already the text implies an enmity between these two brothers in that within the womb the two had been wrestling, culminating in Esau being born first, but Jacob tenaciously holding on to Esau’s heel. The writer is apparently alluding to Genesis 3:15 and the enmity between the seed of the Serpent and the seed of the Woman. This, of course, is manifested in the enmity between Cain and Abel which foreshadows the continuing enmity between these two seeds as briefly seen between Ishmael and Isaac, and as will soon be seen in greater length between Joseph and his brothers.
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The theme of election becomes predominant in the relationship between Jacob and Esau. Before either is born, Yahweh declares the elder will serve the younger. He has elected, favored, Jacob and disfavored, counting as non-elect, Esau. Thus, election is not based on either faith or works. It is Yahweh’s sovereign choice. But again, the reader must be reminded that election is not to be associated with one’s ultimate destiny. One’s eternal destiny is associated with the independent acts of two single individuals—Adam and Jesus. As Yahweh Elohim’s verdict against Adam means death for each and every human being, so Yahweh Elohim’s verdict exalting Christ means life for each and every human being.
This is Paul’s argument in Romans 5:12-21, upon which he vindicates God’s elective purpose which required walking flawlessly before Him in accord with the faithful behavior of Abraham. The verdict of God in relation to Adam and Jesus excludes both faith and works on the part of each human being. Death is passed on to each human through the generating process. In contrast to this, life is passed on to each human through a spiritual generating process, which, again, requires neither faith nor works on the part of each individual human. All humans die because of Yahweh’s verdict regarding Adam’s Sinful Act; all humans, after death, live because of Yahweh’s verdict regarding Jesus’ Righteous Act. Hell is an invention of human beings, having no place in the Hebrew and Greek Scriptures.
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Isaac is 60 years of age when the twins are born. Esau becomes a man of the field, an accomplished hunter. However, Jacob is said to be a flawless man, dwelling in tents. The literal Hebrew text indicates Esau “is a man” and Jacob “is a flawless man” (Gen. 25:27 CV). The word flawless has been associated only with Noah and Abraham and had to do with faith. Abraham and Noah were flawless in their faith, but each is shown to be a sinner in relation to behavior unassociated with the word of Yahweh calling for faith. Noah becomes drunk, but that does not affect his faithfulness to the promise and word of Yahweh. Abraham takes Sarai’s maid and sires a son by her. Though this is sin, missing the mark of Yahweh’s purpose concerning the promised seed, it is not faithlessness. The very reason Abraham takes the maid is because of his faith in Yahweh’s promise. Yahweh had not yet indicated the promised seed would come through Sarah’s womb. Abraham in ignorance, but also in faith, makes a decision that he believes may be the way Yahweh’s Promise will be fulfilled.
In the same way, Jacob is a flawless man, cherishing,
appreciating, accounting of great value the promises and the birthright. His
faith accounts the promises of Yahweh as most valuable. He is a flawless man in relation to faithfully
treasuring the promises, but a flawed man in relation to his deceptive
behavior. Jacob can be compared to Samson. Samson is chosen, elected by Yahweh
to be a judge in
these skills deceptively to obtain his objectives, hurting others in the process. He is a sinner, yet a flawless man, a man of faith who walks before Yahweh flawlessly. He values the spiritual, the celestial. But he is all too willing to use evil means to obtain good ends. He has much to learn.
Esau, in contrast, is a man, a common man; a good man, but a common man appreciating the earthly, the natural. He is a sensuous man living in the present moment for the pleasure he can experience within it. He neither cherishes nor appreciates the great value of the promises of Yahweh nor his birthright. He is rather naïve, easily deceived and duped. He is not a schemer, not ambitious. He lives by means of the instincts of his bodily senses. He is wild, untamed, acting impetuously. He values the fleshly, the terrestrial. But he is all too willing to sell cheaply the birthright he despises due to a lack of appreciation for the exceptional. He learns too late.
In Isaac’s days, a famine blights the
Later, in Jacob’s time, another famine occurs. But Yahweh does
not sovereignly act to make an exception of Jacob as He had done with Isaac. Jacob
is forced to send his sons to
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Yahweh then confirms the Abrahamic promises with Isaac:
I will come to be with you and bless you. For to you and your seed will I give all these lands, and carry out will I the oath which I swore to Abraham, your father. And increase will your seed as the stars of the heavens, and give will I to your seed all these lands. And blessed, in your seed, are all the nations of the earth, inasmuch as hearken did Abraham, your father, to My voice and kept My charge, My instructions, My statutes, and My laws. (Genesis 26:3b-5 CV)
The promises made to Abraham are here referred to as Yahweh’s “oath” which He “swore” to Abraham. The oath sworn guarantees the promises to the faithful ones making up the seed represented as “the stars of the heavens.” During the course of the narrations regarding the promises made to Abraham’s seed, the writer has used three analogies to represent this seed: the sand on the seashore, the stars of the heavens, and the soil of the land.
The analogy with the greatest scope refers to the seed as “the sand which is on the sea shore.” (Gen. 22:17 CV). This analogy conveys the idea of a great number, emphasizing all the circumcised, biological descendants of Abraham through Isaac, through Jacob, and through Jacob’s twelve sons to the end of the Mosaic Eon . The sand analogy includes the seed of the Woman and the seed of the Serpent. The seed of the Serpent represents the blatantly rebellious sons of Cain among the Israelites. These Israelites are not deceived. They oppose Yahweh in principle, like Cain. The seed of the Woman consists of those who are faithful to the end and those who are not faithful to the end but do not rebelliously oppose Yahweh. This latter group, like Eve, is deceived into acting unfaithfully.
However, those among the seed of the Woman who, after having their eyes opened to the deception of their Cainite brethren, act faithfully to the end become the members of the stars of the heavens seed, allottees of the Celestial Allotment promised to Abraham. But those among the deceived seed of the Woman who, after having their eyes opened to the deception of the Cainite Israelites, lack the courage to endure to the end the sufferings on behalf of the righteousness of Yahweh forfeit their right to the Celestial Allotment of the faithful children of Abraham.
The former group is referred to by the analogy of “the stars of the heavens.” Those belonging
to this group walk in the steps of faithful Abraham. Under the New Covenant,
these are the ones accounted by Yahweh as the children of Abraham worthy to
share in the celestial reward promised to Abraham, Isaac, and Jacob as the
chief representatives of the “stars of
the heavens.” This “star” analogy
conveys the idea of great number, but emphasizes faithfulness. Deuteronomy 1:10
describes the second generation coming out of
The third, but earliest, analogy (Gen. 13:16) emphasizes the quality and the success of the blessed seed. It refers to the blessed seed as “the soil of the land,” indicating the fertility of the seed. It will yield a (Page 102) multiplication of fruit. It will be rich in nutrients (Yahweh’s Law, statutes and judgments), like the top-soil of the ground, thereby producing much fruitfulness. It is characteristic of the ones faithful to the end, the flawless ones who have Yahweh’s Law, statutes, and judgments in their hearts. This is the reason why it is the first analogy used by the writer of Genesis. It is used two other times in the Hebrew Scriptures. In Jacob’s vision of the staircase into the heavens, Yahweh promises that Jacob’s seed would become “as the soil of the land” (Gen. 28:14 CV), that is, great in number and fertile in quality. David refers to the number of the people of his kingdom as “many as the dust [Heb., soil] of the earth” (2 Chr. 1:9 RSV). The word soil is used here to convey the idea of great number as well as convey the idea of the seed’s fertility and success under David’s faithful reign. However, it must be repeated that all three analogies convey the idea of greatness of number.
The blessings are transferred to Isaac because of Abraham’s faithfulness. Abraham had hearkened to Yahweh’s voice. In that voice Abraham recognized and obeyed the Supreme El, the El of covenantal faithfulness. At the sound of Yahweh’s voice, Abraham had always been prepared to carry out the instructions of His words. For Yahweh’s words were covenantal life. His words were celestial hope. Yahweh’s words were the hope of the nation, the hope of humanity. Yahweh here testifies to Isaac that Abraham his father kept His charge, the responsibility of the blessing promised all the families of the earth (Walk before me and become flawless, Gen. 17:1); kept His instructions (offer up Isaac); kept His statutes (circumcision); kept His laws (honor thy father: Abraham does not leave his father’s house to enter the Land of Promise until after the death of his father Terah; thou shall not steal or covet: Abraham refuses to take what belonged to the king of Sodom; thou shall not commit adultery: Abraham does not take another wife until after the death of Sarah; thou shall not worship other elohim; thou shall not make any idolatrous image; thou shall not take the name of Yahweh in vain). Abraham’s faithfulness is a Memorial Rock in the sight of Yahweh guaranteeing absolutely the fulfillment of the promises made to Abraham. There could not be any annulment of these promises. Abraham’s faithfulness had secured in the eyes of Yahweh the impossibility of annulment, forfeiture, cancellation, regret.
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The knowledge of the laws of Yahweh that Abraham kept (as already pointed out) had been the result of the Royal Line’s recourse to Yahweh Elohim’s judgments in matters relating to social, legal, economic, and religious questions that developed out of humanity’s experience. The firstborn sons of Adam, the elohim, functioned as rulers and priests. Melchizedek’s priesthood has its roots in that Royal Line which continued to be represented after the flood in the persons of Noah and Shem.
Yahweh Elohim’s laws had been known to mankind and the nations, though these laws had not been written up or agreed to contractually. Thus, these laws were known, but neither mankind before the flood nor the nations after the flood were contractually or covenantally bound to such laws. Therefore, Paul could declare, “for where no law is there is no transgression” (Rom. 4:15b KJV). By law, he means covenant.
Abraham was aware of Yahweh’s laws but was never bound by covenant to these laws. He chose, however, to keep these laws in his heart. When he sinned in relation to these laws, these sins could not be and were not counted up or charged against him. This is Paul’s meaning when he further declares, “for until law [the Mosaic Covenant] sin was in the world, yet sin is not being taken into account when there is no law [no contractual covenant between two agreeing parties]” (Rom. 5:13 CV). Before the Mosaic Law (Covenant), it was impossible for sin to reign, since SIN could not be counted up.
However, though SIN could not reign, DEATH could and did reign, since death is related to Adam and the affect of Adam’s sin, death into all men:
Therefore, even as through one man sin entered into the world, and through this sin the death, and thus this death passed through into all men, upon which all have sinned—for until law sin was in the world, yet sin is not being taken into account when there is no law; nevertheless this death reigned from Adam unto Moses, over those also who do not sin upon the likeness of the transgression of Adam, . . . (Romans 5:12-14a CV modified)
The likeness of the transgression of Adam had to do with the
Mosaic Law. Adam transgressed a covenantal command of Yahweh. He was under
legal obligation. The Mosaic Covenant placed
Sin, thus, began to be counted up only in the case of
Under the New Covenant, the faithful ones out of the nations
became “fellow-citizens of the saints” (Eph. 2:19 CV), that is, they entered the
However, they no longer needed the sacrificial blood of animals for such cleansing. The blood of Christ now cleansed them from all sin (1 Jn. 1:9). Thus, they were not under law but under grace (Rom. 6:14). Sin no longer would reign if they stopped accounting the old humanity as alive. Sin would be counted up only as long as they considered themselves alive to the law, only as long as they considered the Mosaic Law a ministry of life. Instead of accounting the old man alive, they were to count themselves dead to Sin and alive to God in Christ Jesus (Rom. 6:11). This meant they counted themselves dead to the Mosaic Law. Their confidence was not to be in the flesh (the Mosaic Covenant), since the Mosaic Covenant had become a ministry of covenantal death.
Only in Christ were they cleansed from sin and delivered from the Second Death, the covenantal death of the Mosaic system. The Mosaic Covenant was administering covenantal death. The only alternative was the New Davidic/Abrahamic Covenant which was administering covenantal life. Thus, all the faithful ones had been baptized metaphorically into Christ’s death in order to share spiritually in the likeness of His resurrection, which meant sharing in the power of His spirit which was empowering them with resurrection power to walk in newness of life, new covenant life. One’s confidence would be either in the Mosaic Covenant (which meant the flesh) or in the New Davidic/Abrahamic Covenant (which meant the spirit).
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Though Jacob is elected, while still in the womb, to be the channel through whom the Seed of Promise is to continue, he and Rebecca attempt to secure the blessing of Isaac by means of deception. After the birth of the twins, the reader is informed that Isaac loved Esau because of his hunting skills, while Rebecca loved Jacob. Such favoritism divides people and causes misunderstandings leading to unnecessary and undesirable conflict.
The intention of Jacob and Rebecca is good, but the means devised to achieve this intention are evil. Rebecca had been informed that Esau would serve Jacob. In the womb, Jacob had unsuccessfully wrestled with Esau for the position of firstborn. But Yahweh had overruled this defeat by His election of Jacob. Now Jacob attempts to wrestle the blessing of the firstborn from Isaac. Yahweh again overrules, but this time He overrules Isaac’s intention. For Isaac is deceived by Jacob and gives him the blessing of the firstborn, thinking he is Esau. However, the birthright blessing stolen by Jacob from Esau only had to do with a greater portion of the possessions of the father. The firstborn blessing stolen from Esau and wrestled deceptively from Isaac only provided the superior blessing regarding future success. The blessing of Abraham, however, is not determined necessarily by firstborn rank. Ishmael is Abraham’s firstborn by Hagar. But he is rejected. The blessing of Abraham is Yahweh’s sovereign choice. Before the birth of these two sons, Yahweh had made His choice known.
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Jacob’s character as deceiver, supplanter, is incorporated into Yahweh’s purpose, thereby demonstrating how He is able to use evil wisely, intelligently, purposefully. Jacob is free to act in accord with his character. His appreciation of the exceptional things proves him better qualified for the greater responsibility of the Abrahamic blessing. But his character leaves much to be desired. He has much to learn about the ways of Yahweh.
(Page 104)Isaac, learning of the deception, trembles exceedingly. He has given the blessing to Jacob unintentionally, and it cannot be revoked. It is this faith that the writer of Hebrews refers to in Hebrews 11:20, “By faith Isaac blessed Jacob and Esau concerning things to come” (KJV). By faith Isaac understood the blessing was irrevocable. Thus, he realized the overruling of his intention by Yahweh and submitted himself to Yahweh’s decision.
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Esau reveals his inferiority by holding a grudge against his
brother Jacob. In his heart, he intends to murder his brother after his
father’s death. For Esau, sin is crouching in readiness to spring forth from
the heart, as it had been for Cain. But Yahweh has chosen Jacob and will
preserve him. Rebecca learns of Esau’s intention and sends Jacob to
Esau had previously taken to wife two daughters of the
Canaanites. These had been “a bitterness
of spirit to Isaac and Rebecca” (Gen. 26:35 CV). In spite of this
bitterness, Isaac had closed his eyes to this offensive act of Esau. His
intention remained to bless Esau with the firstborn blessing. When this had
been overruled by Yahweh, Rebecca reminds Isaac of Esau’s disobedience, his
dishonoring the will of his father and mother, and even more serious, his
dishonoring the will of Yahweh. She uses this offense to convince Isaac that
Jacob needs to be sent to
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This blessing is reaffirmed in the course of Jacob’s journey
to
The staircase represents the joining of the terrestrial realm with the Celestial Realm. It implies the unifying of the terrestrial inhabitants with the Celestial Inhabitants, making one unified system. This should not be shocking, since Genesis 1:26 (KJV) has already indicated that humanity is made in the image of the elohim: “Let us make man in our image.”
This scene, however, does not only allude back to
Verily, verily, I am saying to all of you, henceforth all of you shall be seeing heaven opened up and the messengers of God ascending and descending on the Son of Man. (CV modified)
The staircase represents Jesus Christ, the Son of God and the Son of Man. He declares He would be the one Who bridges, unifies, joins the terrestrial world with the Celestial World. He will merge the terrestrial inhabitants and the Celestial Inhabitants into one Family, one Kingdom, one House.
He would accomplish this because He was the Son of God, the
Son of Adam, the Son of Abraham, the Son of Isaac, the Son of Jacob, the Seed of the Promise. In Him would all the families of the earth be blessed.
He first declared to
In Jacob’s dream, Yahweh confirms once more the giving of the Abrahamic blessing to Jacob. Yahweh tells Jacob not to fear the solemnity of this sublime vision. Jacob is to be given the land upon which he is lying. His seed is to become as the soil of the land (great in number and fertile in quality). All (Page 105) the families of the earth are to become blessed in him and his seed. Yahweh is to be with him and to keep him in all he does and wherever he goes.
Upon waking, Jacob realizes Yahweh is in this place, and this
place is fearful. He understands the place and the land are holy, separated
unto Yahweh, and thus are to be respected with great awe. He realizes that this
place (this land) is the “house of El” and “the gateway of the heavens” (Gen.
28:17 CV). The full implication of this realization is not understood by Jacob
or his seed until the coming of The Seed, Jesus the Christ, Son of God, Son of Adam, Son of Abraham, Son of Isaac,
Son of Jacob. Jesus the Christ will
be the House of Yahweh, the gateway of the heavens. He shall spiritually
generate a new humanity, transcending the old through spiritual metamorphosis. He
shall restore the terrestrial
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Rising early in the morning, Jacob sets up a stone monument as
a memorial to the greatness of this place he now names
In Genesis 26:4-5, the writer makes of Abraham a metaphorical
memorial rock or pillar upon which the Promise is secured. Yahweh’s sworn oath
to Abraham is irrevocable inasmuch as Abraham hearkened to the Voice of Yahweh,
keeping His charge, His instructions, His statutes, and His laws. Abraham as a
metaphoric memorial rock points to and through Jacob’s memorial stone to the
Rock of Yahweh’s promise, Jesus the Christ. All the rocks of the Hebrew Scriptures are types of The Rock, even the
Rock of Moses which provided
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Jacob makes his way to the
When Jacob is told by Yahweh, “Return to the land of your forefathers and to your kindred, and come
will I to be with you” (Gen. 31:3 CV), he leaves with Leah and Rachel, his
two wives, and all his children and possessions without informing Laban. Meanwhile,
Rachel had stolen Laban’s elohim. Apparently, images of the gods had become
introduced, and Laban had made for himself an image, an elohim to represent his
god, Yahweh Elohim. This does not conform to Yahweh’s law. However, the nations
are not under contractual obligation to keep Yahweh’s law as given later to
Laban is angered upon hearing that Jacob has left without informing him. But Yahweh warns Laban in a dream not to harm Jacob. Laban takes the warning seriously and concludes a covenant with Jacob, and they part on good terms.
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Returning to the border of the
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The theme of wrestling returns (Gen. 32:24-32) as Jacob is described as wrestling with a Man. Hosea 12:4 specifies this Man is a Messenger. Jacob had just seen in a vision the encampment of the Messengers of Yahweh. Now, alone, just before engagement with his brother Esau, he is wrestling a messenger (a celestial inhabitant) of Yahweh. His entire life has been characterized as a struggle to wrestle blessings: from Esau, from Isaac, from Laban, and now from Yahweh.
In this wrestling contest, Jacob has reached his final wrestling
match. His character is about to be transformed. This did not happen suddenly. It
had been in the process of development from the time he left Isaac and
However, his wrestling, his struggling, from his time with Laban to the present has excluded deception on his part. He has learned the futility of deception. He has learned the unnecessary harmfulness of deception. In this present wrestling with the Messenger of Yahweh, he is not engaged in deception. His struggle is upright. His goal is directly communicated. His tenacious character is no longer masked by deception. He lacks nothing and openly makes his demand known. The Messenger realizes he does not prevail against this tenacity of Jacob. He touches Jacob’s thigh, which gives way. But Jacob tenaciously holds on, even as he had held on to his brother’s heel coming forth from the womb. On that earlier occasion he had figuratively/metaphorically failed to attain his goal.
The Messenger requests that Jacob release his hold on him. Jacob
responds, “Not letting you go am I save
you bless me” (Gen. 32:26b CV). The Messenger requests his name. He
responds, “Jacob.” The Messenger then
proclaims, “Not Jacob shall your name be
called longer, but rather
Jacob has prevailed because Yahweh has prevailed in Jacob’s
acquirement of wisdom and understanding. Jacob is no longer a deceiver, a
supplanter. He is upright with Elohim. As the change in Abram’s name is
significant, so also the change in Jacob’s name is significant. The nation
coming forth from his bowels will not be called Jacob, deceiver, but
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Jacob would no longer be a deceiver. However, two of his sons
are to bring great trouble upon Jacob. This incident is to become most significant
to the future of the nation
Jeremiah alludes to the future significance of this incident: “Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it” (Jer. 30:7 KJV). Daniel also alludes to this vicious act on the part of Jacob’s sons: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation [Israel] even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Dan. 12:1 KJV). However, before examining its future significance, its present significance must be investigated.
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Dinah, Jacob’s daughter by Leah, is raped by Shechem, son of
Hamor the Hivite, who is the prince of this area of
Having communicated to them the defilement of Dinah, “mortified are the mortals, and hot is their
anger exceedingly, that decadence does he in
Apparently, Jacob had delegated the problem to them, since he
is not described as the one responding to the request of Hamor. The text
indicates that Jacob is unaware of the deceitful scheme of Simeon and Levi. He
hears only of the demand that all the males of this Canaanite city be
circumcised. If this is carried out, Simeon and Levi agree to give the daughter
of
But Jacob could not have agreed to such a covenant. He knew
very well intermarriage with the daughters of
The proposal of Simeon and Levi brings to mind the proposal at
Hamor and Shechem persuade the mortals (the leaders) of their
city to consent to the rite of circumcision, and thus compel all males to
endure this rite by claiming, “Yea, in
this are the mortals consenting to us, to dwell with us, to become one people,
by our circumcising every male, as they circumcise. Their cattle and their
acquisitions and all their beasts, will they not be ours? Yea, in this are we
consenting to them, and they will dwell with us” (Gen. 34:22-23 CV). The Hivites
expect Jacob to dwell with them and become one people with them. This would be
to their advantage. But this would be another type of
coming are they to the trusting city, and killing are they every male. . . . and plundering are they the city which defiled their sister Dinah. And all their flocks and all their herds, and all their asses, and all that is in the city, and all that is in the field, they take. And all their estate, and all their tots and their wives, they capture. And plundering are they all that is in the city and all that is in the houses. (Genesis 34:25b-29 CV)
The writer makes certain the reader understands the evil of this deed by referring to those slain as “the trusting city.” The Hivites are acting honorably in keeping the requirements of the covenant. Their only guilt is by association with Shechem’s evil act against Dinah. But even in this association, their guilt is ameliorated by the fact that Shechem genuinely loves Dinah and seeks her as his wife. The issue could have (Page 108) been adjudicated simply by determining a bridal price and requiring Shechem to be circumcised and enter into the family and the Abrahamic covenant by separating himself from his family and people and becoming one with Jacob.
However, Simeon and Levi seek vengeance, not justice. Their
anger is described as exceedingly hot. It is this anger which demands,
necessitates this deceptive, evil scheme. They justify their decision and
action, which is evil in the eyes of Yahweh, on the grounds of prostitution, “As with a prostitute may he deal with our
sister?” (Gen. 34:31 CV). They claim Shechem has done “decadence . . . in
This is a sinful and evil attitude generated out of the womb of unwarranted pride and jealousy. It is a Cainish attitude and act. It is a boasting based upon a misconception of Yahweh’s election and covenantal relationship with Abraham, Isaac, and Jacob. The exaltation and blessing of Jacob is for the purpose of blessing the nations, not destroying them on the basis of doing what is right in your own eyes.
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The deception perpetrated on the Hivites in the city of
You trouble me to make me stink among all the dwellers of the land, among the Canaanite and among the Perizzite. And I am death-doomed, outnumbered when gathered are they against me and smite me, and exterminated shall I be, I and my household. (Genesis 34:30 CV)
This prophetic word is not fulfilled in Jacob’s time. Yahweh graciously and mercifully delivers Jacob and his family, remaining faithful to His covenantal promises:
and the terror of God [Elohim] was upon the cities that were round about them, and they did not pursue after the sons of Jacob. (Genesis 35:5b KJV)
Yahweh commands Jacob to remove himself from Shechem and go up to Beth-El after cleansing his family of the foreign elohim taken from the Shechemites. As Yahweh at Beth-El began to deliver Jacob from his distress with Esau, so He continued to deliver Jacob from his distress, even from this evil deed committed by his two sons.
But Jacob’s prophetic words would be fulfilled against the
last generation under the Mosaic Covenant during the consummation of the Mosaic
Eon
. As the blood of just Abel
would be exacted from that generation, so the evil deed of Simeon and Levi
would be exacted from that same generation whose heart and behavior would be in
accord with the heart and behavior of Cain. Jacob’s trouble would not come from
outside Jacob. The source and cause of Jacob’s trouble comes from his own sons,
his own people. This would be part of the content of the mystery or secret of
the
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What then is the future significance of Jacob’s trouble as
prophesied in Jeremiah and Daniel? Jeremiah (Page 109) describes the time of Jacob’s trouble as a great day, having no other like it
(Jer. 30:7). Daniel describes the time of
Jacob’s trouble as a time of trouble like no other time since there was a
nation (Dan. 12:1). The nation he refers to is
The context of Jeremiah’s reference to this great day is the
return of
This word comes in Acts, chapter 15, in relation to the
question concerning the salvation of the nations. Paul and Barnabas had been
sent to the nations by the spirit of Yahweh. The Gentiles responded by
believing the Gospel of Christ. That posed a question concerning the
requirement of circumcision. The
Amos prophesied about a time when Yahweh would rebuild the
fallen tabernacle of David. This was a reference to the unified
The very next chapter of Jeremiah (31:18-40) proclaims
Yahweh’s Word concerning the Northern Kingdom,
Thus, Jeremiah’s prophecy in chapters 30 and 31 is not to be
interpreted literally, but metaphorically. Ephraim refers to the coming in of
the nations. She had been declared “not
My people” (Hos. 1:9). This cut Ephraim off from the Mosaic Covenant,
making her like the nations in relation to Yahweh. When Yahweh sent Paul and
Barnabas to the nations, He was calling Ephraim back from the nations and reuniting
her with her sister Judah under THE SON OF DAVID, Jesus the Messiah. But she was being called, not in relationship to the
Mosaic Covenant, but in relationship to the New Davidic/Abrahamic Covenant of
Jesus.
In this same context, Jeremiah declares, “Thus saith the Lord [Yahweh];
A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for
her children refused to be comforted for her children, because they were not” (Jer. 31:15 KJV my emphasis).
Again, Yahweh is referring to Ephraim, the
But this passage (Jer. 31:15) is quoted by Matthew (Matt.
2:18) as being also fulfilled in the days of the birth of Jesus. Matthew
declares that Herod’s order to kill all the male children from two years and
under in the city of
Herod was king of
Jeremiah continues his prophetic word concerning Rachel,
Thus saith the Lord [Yahweh]; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded . . . and they shall come again from the land of the enemy. And there is hope in thine end, . . . thy children shall come again to their own border. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, . . . as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord [Yahweh] my God [Elohim]. (Jeremiah 31:16-18 KJV)
This is metaphoric language. It must be understood
metaphorically, not literally. When Paul comes to
The people referred to are not Jews but Gentiles. These are the children Rachel has been weeping over. Their hearts have been prepared by Yahweh their Elohim in the course of their captivity, their bondage, their exclusion from the covenant blessings. In their response to the Gospel of Christ, they metaphorically return to their own border. These people belong to Yahweh. He has not forgotten them, though He cut them off from His presence for a time. “Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore . . . I will surely have mercy upon him, saith the Lord [Yahweh]” (Jer. 31:20 KJV).
In the same context, Yahweh declares, “Behold, the days come, . . . that I will sow the house of
Daniel’s prophecy testifies to the correctness of the writers
of the Greek Scriptures. He writes that
The one who is conquering, . . . under no circumstances will I be erasing his name from the scroll of life, . . . (Revelation 3:5 CV)
And all who are dwelling on the earth will be worshiping it [the wild beast], everyone whose name is not written in the scroll of life of the Lambkin slain from the disruption of the world. (Revelation 13:8 CV)
Daniel’s “time of
trouble” (Dan. 12:1 KJV), “era of
distress,” (CV) refers to the time of John the Baptist and Jesus of
Nazareth. The latter days had arrived. The anti-type of Joseph stood in the
midst of his brothers and spoke words of truth from His Father (
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This understanding of Daniel’s conception of “a time of trouble” is the
interpretation given it by Jesus Himself. Matthew, chapter 24, opens with the
disciples observing the glory of the
Jesus proceeds to answer their questions by describing certain events that must occur before the consummation arrives. The information He gives them is for their benefit. The events He describes they will experience. He warns them to take heed because these events will take place in the near future, their future, “Beware that no one should be deceiving YOU” (Matt. 24:4 CV my emphasis).
In the midst of this discourse, He declares, “Whenever, then, YOU may be perceiving the
abomination of desolation, which is declared through Daniel the prophet,
standing in the holy place (let him who is reading apprehend!); then let those
in
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Daniel’s prophecy concerning this time of trouble during the era of the end also foretold of a resurrection: “From those sleeping in the soil of the ground many shall awake, these to eonian life and these to reproach for eonian repulsion” (Dan. 12:2 CV). This resurrection is not a biological resurrection of the body out from the ground or up from the grave. It is a metaphorical resurrection referring to the restoration of covenantal life.
Many in
This resurrection restored their standing under the obligations and blessings of the Mosaic Covenant. They were graciously given a clean slate and a new start. But this meant they would be required to keep the Law. If they did so, they experienced the continued covenantal life of the Mosaic Covenant. If they did not keep the Law, they experienced the reproach of covenantal repulsion or covenantal death. Thus, this resurrection restored them to a justified, a righteous, a legal standing in the presence of the light of the Law.
This prophecy of Daniel corresponds to the teaching of Jesus
before His death and resurrection. When Jesus begins His ministry, He proclaims
the Gospel of the Kingdom of the Heavens. This Gospel calls for repentance. It
is first proclaimed by John the Baptist who is authorized by Yahweh to forgive
sins and restore covenantal relationship on the basis of repentance and
obedience to the Law of Moses. John the Baptist is murdered and thus rejected
by the rulers of
Jesus then continues that ministry. He is authorized by Yahweh His Father to forgive sins; restore covenantal relationship (life); and perform signs and miracles calling for repentance, obedience to the Law of Moses, and faith commitment to Him (Jesus). The last requirement would be vital because of the (Page 112)impending death of the Mosaic Covenant. An enormous change is on the horizon. The Mosaic Covenant would soon be unable to provide covenantal life. Thus, it would become vital to be identified with Jesus.
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The foregoing is the background upon which the teaching of
Jesus in John 5:21-29 is highlighted. Jesus once again is expounding a prophecy
of Daniel. He begins by declaring, “For
even as the Father is rousing the dead and vivifying, thus the Son also is
vivifying whom He will” (Jn. 5:21 CV). The “Father” refers to Yahweh Elohim. At Sinai, Yahweh breathed into
the nostrils of
But Jesus claims that He also is vivifying even as the Father. Notice the use of the present tense verbs. Rousing and vivifying are presently going on. The rousing and vivifying referred to in John 5:21 is metaphorical language communicating truth concerning covenantal life and death.
The Father, Yahweh, has given all judging to the Son, Jesus, in order that “all may be honouring the Son, according as they are honoring the Father. He who is not honoring the Son is not honoring the Father Who sends Him” (Jn. 5:23 CV). Is it any wonder that the Jewish leaders would be offended by such a person making such claims?! Is this not Joseph declaring his dream to his parents and brothers, a dream exalting him above all of them?! Is this not the exceedingly hot anger of Simeon and Levi against Shechem for defiling the holy daughter of Jacob, the favored of Yahweh Elohim?!
The rulers of
Jesus continues His teaching using the present tense: “he who is hearing my word and believing Him
Who sends Me, has life eonian and is not coming into judging, but has proceeded
out of death into life” (Jn. 5:24b CV). Those presently hearing and
believing His word as coming from Yahweh are said to presently have eonian
life, that is, age-abiding life. Jesus here refers to the Mosaic Eon
and the life provided by the
Mosaic Covenant. Only
But the nation had failed to keep the Law and, at the time of John the Baptist and Jesus, is sitting in the shadow of death and darkness (see Matt. 4:16). Repentance and renewed commitment to the Mosaic Law rouses the believer of the Gospel out of covenantal death and vivifies the believer with the light of life channeled through the Law. Jesus is thus restoring Israelites to the life of the Mosaic Covenant, making them once again members in good standing.
But the Mosaic Law is terrestrial and temporal. It is without power or authority to redeem from physical death, the common death of all humanity (Num. 16:29). It could not provide the celestial hope and reward. It could not provide the life and immortality of the New Covenant and the age to come (cf. 1 Cor. 15:53-54; 1 Tim. 6:16). The Mosaic Covenant was old, decrepit, and terrestrial. It was about to die. It was necessary that it die. For out of its death would come the life of the prophesied New Covenant, the life of the age to come, life in the Celestial Jerusalem.
Jesus then elaborates further on this present life:“coming is an hour, and now is, when the dead shall be hearing the voice of the Son of God, and those who hear will be living” (Jn. 5:25b CV). This is commentary on what was said in verse 24. The dead are Israelites. Their death is covenantal death. The Son is presently speaking and those presently hearing, believing, obeying shall be living upon such hearing. They shall be living once again covenantally. To be restored to a righteous relationship to the Mosaic Covenant meant to be righteously related to their covenant God, Yahweh their Elohim, and that meant life in the covenantal presence of Yahweh.
(Page 113)But surprisingly Jesus reveals the necessity of another
resurrection: “for coming is the hour in
which all who are in the tombs shall hear His voice, and those who do good
things shall go out into a resurrection of life, yet those who commit bad
things, into a resurrection of judging” (Jn. 5:28b-29 CV modified). This is
the resurrection of Daniel’s prophecy (Dan. 12:2). This resurrection had not
yet occurred. Its hour is still to come. Those hearing His voice are “in the tombs,” that is, they are
buried. But this burial is not literal, but metaphorical. The ones in the tombs
are those who remain faithful to Jesus by continuing to identify with Him even
in His death. Thus, this resurrection is associated with the death and burial
of Jesus (see
This resurrection could not occur until after His crucifixion death, burial, and resurrection. It would also be a covenantal resurrection providing covenantal life, the life of the New Covenant, spiritual life, celestial life reaching its consummation, its telos in the victory over the common death of all humanity at the consummation of the Parousia of Christ. This life, for the faithful ones, would lead to immortality at the consummation of the Mosaic Eon . After the Mosaic Eon, biological death for the rest of humanity would no longer be the last word. For after such death, there would be another verdict of God in relation to all humanity, justification of life—immortal life.
All the faithful ones sharing in the resurrection occurring after the death and resurrection of Jesus share in the life of the New Covenant. According to John 5:29, those sharing in this New Covenant resurrection who “do good things shall go out into a resurrection of life, yet those who commit bad things, into a resurrection of judging” (CV modified). This is Jesus’ commentary on the resurrection of Daniel 12:2: “these to eonian life and these to reproach for eonian repulsion” (CV). Each group shares in a resurrection. The outcome of this resurrection, however, varies according to faithfulness or unfaithfulness to the requirements of the New Covenant.
Paul explains this as being baptized into Christ’s death. All those in Christ by faith have been planted together into Christ’s death in order that they might also participate in the likeness of His resurrection. This is metaphorical language. No one was literally baptized into Christ’s death. This has to do with covenantal identification.
The one identified with Christ in His death is also identified with Christ in His resurrection. To be planted together into Christ’s death is to share in His death to the old covenant. To remain in Christ means sharing in the likeness of His resurrection in order to walk in newness of life. What life? The life of the New Covenant empowered by the poured out spirit of God. The Mosaic Covenant, after the death and resurrection of Jesus, could not administer or impart covenantal life. It could only administer or impart covenantal death. This is referred to in the Greek Scriptures as the Second Death. Only in Christ could one escape the harm of the Second Death. Paul writes,
Thus you also, be reckoning yourselves to be dead, indeed to Sin, yet living to God in Christ Jesus, our Lord. Let not Sin, then, be reigning in your mortal body for you to be obeying its lusts. . . . but present yourselves to God as if alive from among the dead, . . . For Sin shall not be lording it over you, for you are not under law, but under grace. (Romans 6:11-14 CV)
This “reckoning” or accounting distinguishes those having a resurrection of life from those having a resurrection of judging. Both groups are baptized into Christ’s Death. Both groups initially participate in His Resurrection. Only those who continue faithful to the end, however, attain to the resurrection of life, the out-resurrection (Phil. 3:11 CV, NGEINT), the consummation of the Resurrection of the Christ. Those failing to remain faithful to the end attain to the resurrection of judgment, the covenantal judgment of the Second Death. The one faithful to the end will be continually to the end accounting himself dead with Christ to the Mosaic Covenant and will be continually to the end accounting himself alive with Christ to the New Covenant. Thus, he will be sharing in the likeness of Christ’s resurrection (standing up) in order that he might with this newness of life be continually to the end walking as covenantally alive to God.
(Page 114)The only way sin can be reigning is if one is under law. For where there is law there is a counting up of sins. But in Christ, the faithful one is dead to the Law of Moses. If dead, then he is no longer under the law. If no longer under the law, then sin cannot be counted up and, so, cannot reign. Thus, life and service before God is only possible in Christ in association with the New Covenant. For if one is to account the law as a ministry of life before God, one then returns to the Mosaic Covenant, is under the reign of sin, and is under the curse of the law which is the Second Death.
When one is alive from among the dead, one is delivered from among the dead-ones under the curse of the law. Again, this is metaphorical language referring to covenantal death and life. Jesus was the seed representing the Mosaic Covenant. Unless the seed was planted and died, it would not bring forth new life. The Mosaic Covenant was a seed, a system, an order, which had to be planted in order for it to die and bring forth fruit. Jesus had to be planted into the ground of death in order to fulfill the Law and the Prophets. He had to bring the Sinatic/Mosaic Covenant of Law to its death in order to bring forth out of the old covenant’s death (the curse of the Law) the life of the New Davidic/Abrahamic Covenant (Jn. 12:24).
In order to experience the life of the New Covenant, the faithful one had to metaphorically experience the death of the old covenant. Thus, the faithful one given the life of the Mosaic Covenant by the Baptist and Jesus had to continue his identification with Jesus by becoming entombed with Him. Being entombed with Christ, he died with Christ to the Mosaic Covenant and rose with Christ to the life of the New Davidic/Abrahamic Covenant, “We, then, were entombed together with Him through baptism into death, that, even as Christ was roused from among the dead through the glory of the Father, thus we also should be walking in newness of life” (Rom. 6:4 CV). In order to escape the Second Death, one had to remain in Christ walking in the newness of life imparted by the New Covenant, even as Enoch, Noah, and Abraham walked before Yahweh flawlessly, that is, faithfully to the end. This, each individual in Christ “should” be doing. This demanded an act of the will to live, to walk faithfully in accordance with the requirements of the New Covenant. Thus, Paul declares,
And am even I having confidence in flesh [old covenant], also? If anyone is presuming to have confidence in flesh, I rather: in circumcision the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, in relation to law, a Pharisee, in relation to zeal, persecuting the ecclesia, in relation to the righteousness which is in law, becoming blameless. But things which were gain to me, these I have deemed a forfeit because of Christ. But, to be sure, I am also deeming all to be a forfeit because of the superiority of the knowledge of Christ Jesus, my Lord, because of Whom I forfeited all [these things], and am deeming them to be refuse, in order that I should be gaining Christ, and may be found in Him, not having my righteousness, which is of law, but that which is through the faithfulness of Christ, the righteousness which is from God upon this faithfulness: to know Him, and the power of His resurrection, and the fellowship of His sufferings, conforming to His death, if somehow I should be attaining to the out-resurrection that is out from among the dead. (Philippians 3:4-11 CV modified)
Paul counted the advantages of the old covenant as “refuse” in order to be found in Christ.
In Christ was the life and righteousness of the New Covenant. In Christ was the
fulfillment of the promises made in the Law and the Prophets. But Paul
understood he had to pursue this prize (Phil.
To return to the Mosaic Covenant for life and righteousness is to apostatize from Christ, “crucifying . . . the Son of God again and holding Him up to infamy” (Heb. 6:6b CV). Those who abandon the life and righteousness of the New Covenant no longer believe in the impending eon , the impending hope, the impending Parousia of Christ. They declare, “Where is the promise of His presence [parousia]?” (2 Pe. 3:4a CV). These are the ones who tasting “the celestial gratuity . . . becoming partakers of holy spirit and tasting . . . the powerful deeds of the impending eon, and falling aside” (Heb. 6:4b-6 CV) cannot be renewed to repentance because, having crucified the Son of God again, they cut themselves off from the only hope for life and righteousness, Christ Jesus. Such a person is no longer found in Christ in His death and resurrection. He comes to be found outside Christ and inside the Mosaic Covenant, which at that time becomes a ministry of death. Such a person is analogous to land “bringing forth thorns and star thistles, it is disqualified and near a curse, whose consummation is burning” (Heb. 6:8b CV).
(Page 115)“Burning” refers
metaphorically to the termination, death of the Mosaic Covenant and literally
to the blazing destruction of the
Now the day of the Lord will be arriving as a thief, in which the heavens shall be passing by with a booming noise, yet the elements shall be dissolved by combustion, and the earth [land] and the works in it shall be found. At these all, then, dissolving, to what manner of men must you belong in holy behavior and devoutness, hoping for and hurrying the presence [parousia] of God’s day, because of which the heavens being on fire, will be dissolved, and the elements decompose by combustion! Yet we, according to His promises, are hoping for new heavens and a new earth, in which righteousness is dwelling. (2 Peter 3:10-13 CV)
Peter is not forecasting the literal destruction by fire of
the heavens and the earth. He had been taught by Jesus that the
Such a judgment by Yahweh had been referred to by the prophets
of the Hebrew Scriptures as The Day of
The Lord. Yahweh was about to judge
Peter warns his readers that the day of the Lord will be arriving as a thief. This analogy is the very analogy used by Jesus to describe the coming of the Son of Man: “if the householder were aware in what watch the thief is coming, he would watch, and would not let his house be tunneled into. Therefore you also become ready, for in an hour which you are not supposing, the Son of Man is coming” (Matt. 24:43-44 CV).
The heavens passing by with a booming noise (2 Pe. 3:10,
quoted above) refers to the destruction of the
With the destruction of the
In place of this covenant, this age, this heavens and earth,
Yahweh established a new heavens and a new earth, in which there was no
difference between
Christ was now the head of humanity. His Ecclesia, His Bride,
His Body, His Wife, His Complement was now the mother of all living (1 Cor.
15:48-49 CV). A new age began with the destruction of the
All of this, of course, is to be understood from the point of view of God. Yahweh Elohim views the history of humanity from 70 a.d. to the present as described above. This does not mean, however, that mankind as a whole views things in this manner.
From God’s point of view, Jesus began to reign on the throne
of David at His resurrection and ascension. His faithful Israelite kinsmen, the
Saints, shared in His sufferings and in His reign (Dan. 7:18) as (Page 116)He
metaphorically fought (Rev. 19:11-21) to place His enemies under His feet in
the course of establishing His kingdom in order to bring about the fulfillment
of the Law and the Prophets. Having succeeded, He handed this kingdom over to
His Father. Thus, the
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In this kingdom, righteousness is currently dwelling (2 Pe.
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The time of Jacob’s trouble in the Book of Genesis, however, had not yet reached its consummation. Jacob’s trouble increases as a result of the enmity between Joseph and his older brothers. Genesis chapter 37 begins the tenth and final “generation” in the Book of the Generations of Adam begun in Genesis 5:1. This section brings the Book of Genesis to its consummation, as well as consummating Jacob’s trouble during his lifetime. His troubled soul is relieved in finding comfort serendipitously in Yahweh’s awe-inspiring blessing—the metaphorical resurrection of his son Joseph.
Chapter 37 begins the record of the generations of Jacob. This record focuses on Joseph (Jacob’s firstborn son generated out of Rachel) in his relation to his family, especially his brothers. Joseph becomes the favored son of Jacob. This honor becomes externalized when Jacob provides Joseph a distinctive tunic. Joseph is depicted as being upright, honest, and faithful. As a boy of 17, he faithfully and righteously reports to his father the “evil mutterings” of his brothers Dan and Naphtali (of Rachel’s maid Bilhah) and Gad and Asher (of Leah’s maid Zilpah). Such divisiveness could imperil the security and welfare of the family.
As a result of Joseph’s favored position and righteous character, his brothers begin hating him. Once again, the reader is reminded of the theme of Cain and Abel. As the unrighteous Cain hates his righteous brother Abel, so also do the unrighteous brothers hate the righteous Joseph. As Cain’s heart toward his brother nurtures evil, so also the hearts of Joseph’s brothers nurture evil toward their brother. After Joseph announces his two dreams to his brothers, this hatred becomes manifested in jealousy: “And jealous are his brothers of him, . . .” (Gen. 37:11 CV). Hatred and jealousy toward Joseph result in a plot to kill him.
Though Joseph is not to channel the ongoing line of the seed of Promise, his story is significant because it reveals the faithfulness of Yahweh in spite of the unfaithfulness of His elect people. The reader becomes aware of the evil thoughts and actions of Jacob’s sons, whose evil hearts lead them into deceptive schemes which dishonor their father and their Elohim. They weave a deceptive web of lies in which they themselves will be caught.
This becomes a warning to
Joseph is not to channel the ongoing line of the seed of Promise;
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This is the significance of the episode of Judah and Tamar,
placed in the text precisely after the successful scheme against Joseph.
Er, however, is “evil in
the eyes of Yahweh” (Gen. 38:7 CV). Yahweh puts him to death. Onan, acting
unrighteously, does evil in the eyes of Yahweh in his scheme to avoid raising
seed for his brother, Er. He, also, is put to death by Yahweh. This put the
seed of
However, though
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The story of Joseph foreshadows the One sent before
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In the first dream of Joseph (Gen. 37:5-7), he and his brothers are binding sheaves in the field. Joseph’s sheaf stands upright. In response, the sheaves of his brothers prostrate themselves before Joseph’s sheaf. Immediately, the brothers grasp the significance of the dream. They declare, “Shalt thou indeed reign over us?” (Gen. 37:8a KJV). This dream increases their hatred of Joseph. But this hatred is now extended to his very words: “And they hated him yet the more for his dreams, and for his words” (Gen. 37:8b KJV). For Joseph’s words are upright and true. His words reflect his integrity, his flawlessness.
It is interesting to note that in the account of Joseph’s
life, the author records not a single blemish on his character. There is
recorded not a single error in his thought, his judgment, or his behavior. This
is not the case with Noah, Abraham, Isaac, or Jacob. His account of Joseph is
by far the lengthiest section of the Book of Genesis. Judah, through whom the
royal seed is to come, is given only one chapter, and that chapter is provided
to indicate the evil tendencies of the sons of Jacob and the necessity for the
one sent ahead. The people of Yahweh will need to be enslaved and humiliated in
order to separate them psychologically, religiously, socially, and economically
from the nations. They will go through metaphorical death in
Joseph is the one sent ahead in order that Yahweh might use the evil of Joseph’s brothers to bring about good. Out of their evil, Yahweh will create good. Thus, Joseph’s enemies are the members of his own family. This is precisely the case with Jesus of Nazareth. Joseph’s brothers hate him out of jealousy due to his father’s favor. They hate him not only because their father exalts him, but because he also exalts himself by the arrogant proclamation of his dreams. They are not concerned with truth, nor are they concerned with the purpose of Yahweh. They judge Joseph by means of their understanding of good and evil. They do what is good in their own eyes rather than investigate what is good in the eyes of Yahweh. They act selfishly in accord with the flesh and reveal themselves as the blind leading the blind.
(Page 118)When Jesus presents Himself to
However, unlike Joseph, Jesus understood He was the One sent ahead to turn His brethren’s evil into good, to turn their slavery into freedom. He knew their hearts and was aware of their blindness. He knew they would deliver Him up to death. But He also knew that through this death He would deliver them out of bondage. He would restore their sight. He would preserve the nation and provide the nation with the salvation and sustenance promised in the Law and the Prophets. He would overcome their jealousy with the revelation of His love which was a gift of Yahweh their Elohim. What they meant for evil, Yahweh used for good.
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Joseph’s second dream is told to his father and his brothers (Gen. 37:9-11). In this dream, the sun, the moon, and the eleven stars are prostrating themselves before Joseph. Jacob rebukes Joseph, immediately understanding the significance of this dream. His father and mother and eleven brothers would bow down in subjection to his rule. His brothers, once again, respond with jealousy. But, unlike his brothers who take offense at his words, Jacob his father “keeps the word” (Gen. 37:11 CV). Jacob ponders Joseph’s word in his heart. He is not offended, just surprised and perplexed concerning its meaning.
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When Jacob sends Joseph to join his brothers who are grazing
the flocks, they seize the opportunity to plot his death. Reuben seeks to
deliver Joseph from his brothers by persuading them not to shed his blood. He
persuades them to place Joseph in a cistern to be left to die. His plan was to
deliver Joseph from the cistern and return him to his father. But
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Joseph is then sold into
It is while in Potiphar’s service that Joseph is tempted by Potiphar’s wife to enter into an illicit relationship with her. He refuses, saying, “Behold! My lord knows naught of me in the house [with me around, my lord does not concern himself with anything in the house, NASB modified], and all, forsooth, that is his he gives into my hand. No one is greater in this house than I, and he has not kept back aught from me save you, in that you are his wife. And how shall I do this great evil and sin against Elohim?” (Gen. 39:8b-9 CV). Joseph refuses to sin against Potiphar or Elohim. He is a righteous man, a man of integrity, a man who honors and obeys Yahweh Elohim’s revealed will as passed down from Adam. He is a faithful servant to his terrestrial master and his Celestial Master. He is then accused by Potiphar’s wife of attempting to seduce her and is imprisoned as a result. By refusing to come under the seductive power of Potiphar’s wife, he is accused and prosecuted for attempting fornication with the wife of Potiphar.
(Page 119)Joseph, under relentless temptation, is shown to be without
blemish. This episode foreshadows the temptation of Jesus by The Adversary, who
desires that Jesus fall down and worship him. Jesus replies, “Go away, Satan, for it is written, ‘The Lord your God shall you be
worshiping, And to Him only shall you be offering divine service’” (Matt.
4:10 CV). As a result, like Joseph, Jesus is eventually accused of and
prosecuted for worshiping The Adversary. He is said to be a blasphemer of the
God of Israel and worker of powerful deeds through the power of Satan. Again,
it should be noted that the enemy of Joseph and Jesus is to be found within,
not outside, the household. Joseph is accused of and prosecuted for being a
seducer by the very seductress herself. Jesus is accused of and prosecuted for
being the servant of The Adversary by the very children of The Adversary
himself. In both cases, the innocent person becomes the victim of a lie. Potiphar’s
wife is well aware of the innocence of Joseph. The rulers of
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However, even this injustice is turned to Joseph’s advantage. Yahweh continues to be with Joseph, even in prison. The chief officer of the prison shows Joseph much kindness and in the process begins to favor him. Eventually, Joseph is put in charge of all the prisoners. In all his endeavors, Joseph is prospered by Yahweh. In the course of time, two servants of Pharaoh are cast into prison. Each has a dream which Joseph is able to interpret: “Do not interpretations belong to Elohim?” (Gen. 40:8b CV). Yahweh reveals to Joseph the meaning of the dreams of each of these men. The cupbearer’s dream reveals he will be restored to his position in three days. The chief baker’s dream reveals he will be hung in three days. Joseph asks the chief cupbearer to remember him before Pharaoh after he is restored to his position. Both interpretations prove correct. But the chief cupbearer forgets to remember Joseph.
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Two years later, to the day, Pharaoh has two dreams. All the
sacred scribes and wise men of
Joseph exalts Elohim as the revealer of dreams and proclaims
Elohim’s activity in the world of men. Pharaoh is told that Elohim will be
causing seven years of abundance followed by seven years of famine. Joseph
recommends that Pharaoh find a man of understanding and wisdom and set him over
the
After Elohim has made known to you all this, there is no one as understanding and wise as you. You shall be over my household, and at your bidding all my people shall bear weapons. But on the throne will I be greater than you. (Genesis 41:39-40 CV)
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Joseph is exalted to the highest position in
All these honors typologically point to the Coming One, the
Sent One of Yahweh Elohim, Jesus the Christ, the Son of Man, the Son of God. Joseph’s exaltation by Pharaoh is a
picture of Christ’s exaltation by Yahweh after Jesus’ death, burial,
resurrection, and ascension. As Joseph was unjustly sold into slavery in
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Symbolically, Joseph’s enslavement in
As Joseph is exalted by Pharaoh over all Egypt and becomes the
one providing sustenance for the nations in a time of great famine, so Jesus is
exalted by Yahweh over all the nations and becomes the one providing the
necessary sustenance for the nations to pass through the time of great famine
represented by the ancient world and the worship of the gods. With the
proclamation of the Gospel of Christ, spiritual sustenance is provided to both
As Joseph’s exaltation by Pharaoh created a new order, a new humanity, a new heavens and earth (metaphorically speaking), so Jesus’ exaltation by Yahweh created a new order, a new hierarchy, a new heavens and earth (metaphorically speaking). As Joseph rules under Pharaoh’s authority, so Jesus rules under Yahweh’s authority. As Joseph replaces the former supervisor under Pharaoh, so Jesus replaces Adam, the former supervisor under Yahweh Elohim.
Finally, as Pharaoh gives Joseph a royal wife, so Yahweh gives Jesus a royal wife—His Ecclesia, His Bride, His Body, His Complement. Jesus speaks of this gift of Yahweh as follows:
All that which the Father is giving to Me shall be arriving to Me, . . . all which He has given to Me, of it I should be losing nothing, but I shall be raising it in the last day. (John 6:37, 39 CV)
Paul refers to this relationship when he declares,
Husbands, be loving your wives according as Christ also loved the ecclesia, and gave Himself up for its sake, that He should be hallowing it, cleansing it . . . presenting to Himself a glorious ecclesia, not having spot or wrinkle . . . that it may be holy and flawless. (Ephesians 5:25-27 CV)
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When the seven years of famine begin, Jacob sends his sons to
This opens an opportunity for Joseph
to increase their anxiety even further. He will test their truthfulness. One of
the brothers will remain in
Before the nine brothers leave, Joseph instructs his servants to place the purchase price in the bags of food. When one of the brothers discovers this money, they are even more perplexed, not knowing whether to rejoice or to grieve, each man saying to his brother, “What is this that Elohim does to us?” (Gen. 42:28b CV). On the one hand, Elohim seems to be distressing them for their evil deed. Yet, on the other hand, He seems to be blessing them. Such perplexity becomes cause for soul-searching reflection.
Jacob is told of all that happened to them. When each man empties his sack after arriving home each finds his money. With this additional awareness, Jacob and his sons become more fearful. Jacob’s distressed soul reminds them of the trouble they have caused him, “Me you bereave! Joseph is not, and Simeon is not, and Benjamin you will take! On me come all these things” (Gen. 42:36 CV).
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At the end of the second year of the famine, the brothers
return to
And now, when I return to your servant, our father, and the youth is not with us, when his soul is tied to his soul, and it comes as he sees that no youth is with us, he will die, and down will your servants bring the gray hairs of your servant, our father, by affliction to the unseen [sheol]. . . . For how shall I go up to my father, and the youth is not with us, lest I shall see the evil which will find my father? (Genesis 44:30-31, 34 CV modified)
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Joseph’s wise decisions and actions have been used by Yahweh
to soften the heart of the brothers (as illustrated in
Joseph realizes their need for assurance. His manifestation to them causes much perplexity—should they tremble in fear or tremble in joy?! He gently responds to their bewilderment,
Come close, pray, to me. . . . I am Joseph, your brother, whom you sold
to
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This manifestation of Joseph to his brothers and these words of revelation foreshadow the manifestation of Jesus to Saul of Tarsus and the words spoken to Saul:
Saul, Saul, why are you persecuting me? . . . I am Jesus Whom you are persecuting. Nevertheless, rise and enter the city, and it will be spoken to you what you must be doing. (Acts 9:4-6 CV)
Saul had been persecuting Jesus by persecuting His ecclesia. Saul had been an enemy within Jesus’ own household, as had been and still were the Chief Priest, the Sanhedrin, the Scribes, and the Pharisees—the rulers of Israel. Saul had been blind and ignorant. His heart had been circumcised, but his mind had been blind to the activity of Yahweh in relation to His favored Son, Jesus. Thus, Saul, as son of Jacob, a brother of Joseph, had been thinking and acting as Jacob’s sons of trouble, as Joseph’s brothers in their hatred of and jealousy toward Joseph.
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Saul is thus to be viewed as a representative of the blind and
ignorant Israel of God, enemies of Jesus and Yahweh, enemies of the Gospel of
Christ, but soon to be delivered from the then current time of covenantal
famine (Mosaic Covenant), time of Jacob’s trouble (persecution of Jesus the Christ, the antitype of Joseph) by
Jesus’ revelation of Himself to His brothers (the Israel of Yahweh, the ten
brothers) by His Parousia. Paul understands his experience of Christ’s
manifestation to him on the road to
Grateful am I to Him Who invigorates me, Christ Jesus, our Lord, for He deems me faithful, assigning me a service, I, who formerly was a calumniator and a persecutor and an outrager: But I was shown mercy, seeing that I did it being ignorant in unbelief. Yet the grace of our Lord overwhelms, . . . that Christ Jesus came into the world to save sinners, foremost of whom am I. But therefore was I shown mercy, that in me, the foremost, Jesus Christ should be displaying all His patience, for a pattern of those who are about to be believing on Him for life eonian. (1 Timothy 1:12-16 CV)
Saul/Paul’s salvation on the road to
However, when Yahweh shows Saul/Paul mercy by spiritually opening
his eyes on the road to
This, Paul believes, will also be the experience of other Israelites like himself who were then presently still in blindness and ignorance. Impending is the time when Jesus the Christ will manifest Himself to the remaining Israelites, who, like Saul/Paul, are being counted by Yahweh as children of Abraham, children of the promise. Of these Israelites, Paul declares,
For I am not willing for you to be ignorant of this
secret, brethren, lest you may be passing for prudent among yourselves, that
callousness, in part, on Israel has come, until the complement of the nations
may be entering. And thus all
This was to occur in that very generation contemporaneous with
Jesus and His Apostles. Thus, according to all the writers of the Greek
Scriptures, we today are to understand that the salvation of all
Paul’s phrase “the
complement of the nations” refers us back to the story of Joseph in
Genesis. In chapter 48, Jacob takes Joseph’s sons, Ephraim and Manasseh, as his
own. They will be counted as the seed of Jacob and will receive an allotment in
the
The word “complement” means to complete. If a pie is divided into four pieces and one is removed, that single piece would be the complement of the three remaining pieces. It would be the piece that completes the whole. When Paul was made an apostle to the nations in order for Yahweh to call out of the nations a people for His name, he understood his commission to be the fulfilling of Genesis 48:19 and Hosea 1:10-11:
Yet the number of the sons of
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The ministry of Paul to the nations was the gathering of
Ephraim, the
Now after they hushed, James answered, saying, “Men! Brethren! Hear me! Simeon unfolds how God first visits the nations, to obtain out of them a people for His name. And with this agree the words of the prophets, according as it is written,
After these things I will turn back,
“And I will rebuild the tabernacle of David which has fallen . . .
And its overturned structure will I rebuild,
And I will re-erect it . . .
So that those left of the
men [the house of David, the Southern
As well as all the nations [the Lo-Ammi Northern Kingdom of
Is saying the Lord, Who is doing these things.” (Acts 15:13-17 CV modified)
The complement of the nations (the Lo-Ammi
. . . the gospel that you heard which has been proclaimed to every creature [elect creation] under heaven of which I, Paul, became the dispenser. (Colossians 1:23 my translation)
Therefore, the Parousia of Christ did occur in the first century and certainly before the end of 70 a.d. The writers of the Greek Scriptures and those believing the Gospel of Christ and becoming faithful to the end were not mistaken. They expected Christ’s Parousia during that generation, and they were not disappointed.
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Joseph then summons Jacob to go down to
Jacob travels to
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Yahweh is with Jacob. Yahweh is with
In such a time, the story of Joseph will remind them of
Yahweh’s faithfulness and the principle that “You devised against me evil, yet Elohim devises it for me for good . .
.” (Gen. 50:20 CV). There will be another Joseph, another Moses, another
one sent ahead to preserve life. Moses encourages every Israelite to be
faithful to Yahweh to the end. For His purposes cannot fail to be attained. His
faithfulness will not be diverted to another nation. If
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The Book of Exodus continues the history begun in Genesis. As
Yahweh Elohim had blessed Adam and Eve and commanded them to be fruitful and
increase, so He had blessed Noah and his sons (Gen. 9:1), Abraham, Isaac, and
Jacob and his sons. As Genesis ends with the family of Jacob in
The seed of the Woman had been traced by the author through
Seth, Noah, Shem, Terah, Abraham, Isaac, and Jacob, concluding with the twelve
sons of Jacob, now designated by the author of Exodus as “the sons of
This nation was about to be taken out of a nation. The birth
pangs within the womb of
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The death of Joseph and his brothers and all that generation (Ex.
1:6) signified the end of the patriarchal eon
and the beginning of the
Mosaic Eon
. A nation (
The Book of Exodus is thus the story of Moses and the exodus
of the sons of
Thus, the second book of the Torah presents an exodus out of
Egyptian bondage and an entrance into covenantal freedom. The arrival of Moses
marks the opening of a new eon in the history of the promised seed. Similarly,
the arrival of John the Baptist and Jesus would mark the opening of a new eon
which would complete the history of the promised seed. The Sinatic Covenant
breaths covenantal life into
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The first man, Adam, was warned by Yahweh Elohim, “you are not to be eating from it, for in
the day you eat from it, to die shall you be dying” (Gen. 2:17b CV). That
is, the law of mortality, death, lying dormant within man became activated upon
the eating of the forbidden fruit and initiated the process of death within man
which would terminate in his return to the soil: “soil you are, and to soil are you returning” (Gen. 3:19 CV). This
is, scripturally, the first death, “the
common death of all humanity” (Num.
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The crucifixion death of Jesus represented the death of the
Sinatic/Mosaic Covenant. Thus, it became necessary to be identified, baptized
into the death of Christ and share in His sufferings in order to escape being
harmed by the Second Death, the termination of the Sinatic/Mosaic Covenant. With
the ministry of the New Davidic/Abrahamic Covenant, the old Sinatic/Mosaic
Covenant could only administer covenantal death. It no longer possessed the
authority to administer covenantal life. As the writer of Hebrews declares
concerning the old Sinatic/Mosaic Covenant, “In
saying ‘new,’ he has made the former old. Now that which is growing old and
decrepit is near its disappearance” (Heb.
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John the Baptist understood the condition of the
Sinatic/Mosaic Covenant. It was old and about to become without power to impart
covenantal life. Its impending death assured him of the impending indignation. However,
before the death and resurrection of Jesus, this old covenant was rejuvenated
by Yahweh to restore
Thus, the sending and arrival of Moses is a shadow, a type of
the sending and arrival of Jesus, the substance, the antitype. The story of
Moses and the history of
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After the death of Joseph and his brothers and all that
generation, the author of the Book of Exodus informs the reader that “a new king rose over
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When Pharaoh’s daughter rescues the infant in the papyrus ark,
he is “lamenting” (Ex. 2:6 CV). This
lamentation becomes representative of the lamentation of his people. Moses
typifies the nation in the womb of Egyptian bondage. He becomes the archetype. Moses
is likened to Adam. Elohim had created Adam male and female. Adam was mankind. Elohim
created Eve out of Adam and presented her to Adam as his complement. Metaphorically,
Moses is
The responsibility of Moses for his people is foreshadowed in the narration concerning his mediation on behalf of a fellow-Hebrew being beaten by an Egyptian. Moses rescues the Hebrew by accidentally killing the Egyptian. But when he attempts mediation between two disputing Hebrews, he is rejected, “Who appointed you as foreman and judge over us? Are you meaning to kill me just as you killed the Egyptian?” (Ex. 2:14 CV). Already the author reveals the capricious character of the people. They will continue to question the authority of Moses given to him by Yahweh. At the slightest sign of trouble, the people turn against Moses and Yahweh, accusing Moses of attempting to kill them in the wilderness (Ex. 17:1-3). In spite of this rejection, Yahweh has chosen Moses to deliver His people from Egyptian bondage.
As a result of his mediation on behalf of his people, Moses is
forced to flee
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Thus, salvation must always be understood within the context of election. Yahweh would save His people from their enemies. This is always in the context of the promises and the covenants. It is not the context of the ultimate destiny of each member of the human race.
Salvation concerns Yahweh’s deliverance of His people from the
attempts of their enemies to destroy them. When Paul quotes Isaiah 49:8 in 2
Corinthians 6:2b (CV) and declares, “Lo!
Now is a most acceptable era! Now is a day of salvation!” he is speaking
concerning the salvation of
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For the next 40 years, Moses becomes a shepherd in the
The moaning and groaning of the people indicate the closeness
of delivery time.
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This dual metaphor, Jacob/Israel in the womb of
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Paul alludes to this dual metaphor based on Moses, the
Egyptian bondage, and the exodus out of
At the revelation of the sons of God in glory, these hard and
blind sons of
As all
Paul declares this a warning to all those in Christ: “Now all this befalls them typically. Yet it was written for our admonition, to whom the consummations of the eons have attained” (1 Cor. 10:11 CV). (Page 129)Their salvation and expectation was to be experienced within the span of that current era, that current generation, the 40 years of their exodus out of the old Sinatic/Mosaic Covenant, into the full glory of the New Davidic/Abrahamic Covenant. This would entail entrance into the promised Celestial Jerusalem under the leadership of Christ at the consummation of His Parousia, as He had promised in John 14:2b-3, “for I am going to make ready a place for you. . . . I am coming again and I will be taking you along to myself, that where I am, you also may be.” Where has Christ been for the last 2,000 years? In the Celestial Realm! So has been His Church! The 40 years of exodus under the leadership of Jesus the Christ consisted of the faithful ones in Christ who were sharing in the sufferings of Christ during that current era of the proclamation of the Gospel by the Apostles. Paul concludes Romans 8:18-25 as follows: “Now, if we are expecting what we are not observing, we are awaiting it with endurance” (Rom. 8:25 CV). Did they wait in vain? Not according to Paul. And not according to the writer of Hebrews,
You should not, then, be casting away your boldness, which is having a great reward, for you have need of endurance that, doing the will of God, you should be requited with the promise. For still how very little, He Who is coming will be arriving and not delaying. (Hebrews 10:35-37 CV)
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Moses at
Disobedience and faithlessness on the part of the majority of this favored generation is to bring judgment on the faithless majority. But a minority of that generation remains faithful to the end, gaining entrance into and possession of the holy land. It would take a period of 40 years to complete the judgment and entrance into the land. But at the end of these 40 years, the faithful minority of the first generation and the faithful second generation enter into the land under the leadership of Joshua.
Moses is to be completely identified with the first generation
(Num. 11:11-12). He, like Adam in relation to Eve, shares in the death brought
about by the first generation. But unlike Adam, Moses intercedes on behalf of
the nation and gains a reprieve for the second generation coming out of
Moses is thus sent by Yahweh Elohim to lead His people out of
Yahweh commands Moses, “Now
go, I am sending you to Pharaoh. Bring forth My People, the sons of
Behold! When I am coming to the sons of
Yahweh responds, “I
shall come to be just as I am coming to be. . . . I-Shall-Come-to-Be has sent
me to you” (Ex.
However, the name Yahweh is to be associated with His covenant relationship to
Moses is finally assured concretely of the success of his
mission when Yahweh declares the people will believe, the king will be
hardened, Egypt will undergo powerful plagues, the sons of Israel will be
delivered, and the Egyptians will be despoiled (Ex. 3:18-22). Yahweh then
affirms that Moses will be an elohim to Pharaoh, and Aaron shall be Moses’
prophet (Ex. 7:1). Moses is equipped with a common shepherd’s rod. The golden
scepter of Pharaoh will not be able to match the wooden scepter of Yahweh
wielded by Moses. Pharaoh’s scepter will struggle against Yahweh’s scepter, but
in the end, Yahweh’s rod will put to shame the meager twig of Pharaoh’s
authority and power. The mere casting of Yahweh’s looming shadow will shrivel
the puny kingship of Pharaoh. Moses obeys Yahweh; he goes to
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As Yahweh had declared, “Hence
the people believed; when they heard that Yahweh notices the sons of Israel and
that He sees their humiliation, then they bowed their heads and bowed
themselves down” (Ex. 4:31 CV). When Moses and Aaron stand in the presence
of Pharaoh and demand the release of the sons of
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Pharaoh continues to harden his heart. He refuses to dismiss
When Pharaoh saw that there came to be an interval, he caused his heart to glory [Heb., make heavy, make weighty; to boast; kabed], and he hearkened not to them, . . . Yet Pharaoh gloried [boasted: kabed] in his heart, . . . he did not dismiss the people. (Exodus 8:15, 32 CV)
I Myself shall harden [qashah] the heart of Pharaoh . . . (Exodus 7:3 CV)
(Page 131)Yet Yahweh made the heart of Pharaoh steadfast [chazaq], so that he did not hearken to them . . . (Exodus 9:12 CV)
Yahweh said to Moses: Enter to Pharaoh, for I have made his heart glory [kabed] . . . (Exodus 10:1 CV)
Three Hebrew words referring to this hardening are used throughout this account:
Kabed (glory, glorying)
Qashah (hardened, hardening)
Chazaq (steadfast)
In Exodus 8:15, 32; 10:1 the Hebrew word kabed is used. This word means to be heavy, to make weighty, to boast, to glory. In 8:15 and 32, Pharaoh caused his heart to glory, thus refusing to dismiss the people. In 10:1, Yahweh claims to have “made his heart glory,” that is, make confident Pharaoh’s heart. In Exodus 7:3 the Hebrew word qashah is used. It means to be dense. Yahweh assures Moses that He will densen, harden Pharaoh’s heart. This is the only time the word qashah, to be dense, to harden, is used by the author in this account. Pharaoh gloried in his heart and Yahweh densened, hardened that glory, that boasting, that insolence. In Exodus 9:12 the Hebrew word chazaq is used. It means to fasten upon, to seize, to strengthen, thus to make steadfast. Yahweh made the heart of Pharaoh “steadfast.”
Pharaoh caused his heart to glory, to boast when he saw “there came to be an interval” (Ex.
Thus, the account of the hardening of the heart of Pharaoh,
using these three words, runs as follows. In chapter 7, verse 3, of Exodus Yahweh
assures Moses, “I Myself shall harden [qashah, first and only time used in
this account] the heart of Pharaoh and
increase My signs and My miracles in the
In 9:34, the author reports, “Now Pharaoh saw that the rain, the hail and the thundering sounds had
halted, yet he continued to sin and made his heart glory [kabed], he and his servants” (CV). Again, because the plague ceases,
Pharaoh is encouraged in his heart to defy the command of this Hebrew elohim,
god. Consequently, in the following verse, the author explains, “So the heart of Pharaoh was steadfast [chazaq], and he did not dismiss the sons of Israel, just as Yahweh had spoken
by means of Moses” (CV). Pharaoh made his heart glory (kabed) due to the cessation of the plague. Thus, Yahweh’s halting
of the plagues, instead of continuing them to the complete destruction of
But Yahweh does not initiate Pharaoh’s glorying (kabed). Pharaoh initiates this for himself. Yahweh merely encourages, bolsters (kabed), then hardens, densifies, solidifies (chazaq, strengthen, make steadfast) this glorying by providing the very signs Pharaoh would interpret as being favorable to his remaining steadfast in his resistance to this elohim.
(Page 132)Only in Exodus 10:1-2 does the author use the word kabed, glory, as being caused by Yahweh: “Enter to Pharaoh, for I have made his heart glory [kabed] and the hearts of his servants that I may set these My signs among them, and that you may relate in the ears of your son, and your son’s son, that which I set in action in Egypt, and My signs which I placed among them, that you will know that I am Yahweh” (CV). This text declares that Yahweh made Pharaoh’s heart glory. This is true. But only after Pharaoh had initiated this glorying for himself. Yahweh merely continues to encourage Pharaoh in his glorying by appropriately fueling the fire of his own initiated glorying, thereby making Pharaoh’s heart continue in its own initiated glorying.
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What is Yahweh’s purpose in bolstering, supporting, encouraging Pharaoh’s heart, in making his heart glory, in making him steadfast in his resistance? In Exodus 7:3-5, the reader is informed,
And I Myself shall harden [kabed, bolster, support, encourage] the heart of Pharaoh and
increase My signs and My miracles in the
Yahweh had intended to increase His “signs” and His “miracles” in the
The plagues are signs indicating that Pharaoh and his sacred
scribes are incapable of maintaining this harmony in the presence of the
activity of the Elohim of the Hebrews. The sacred scribes have recourse to
magic, the art of producing effects with the assistance of supernatural beings
or by a mastery of secret forces in nature. This is a secret art performed only
by those initiated into the secrets of the occult power: sorcery, necromancy,
conjuration, enchantment. The Law of Moses, established at
The religious beliefs and practices of the nations came about
as a result of their abandonment of the true and living Elohim responsible for
the creation of the heavens and the earth. Now, the true and living Elohim is
once again revealing Himself as Yahweh (I-Shall-Come-to-Be-Just-As-I-Am-Coming-to-Be)
the Elohim of the sons of
The work of Moses and Aaron is not the result of recourse to
magic. They have not been initiated into the secret occult arts. Their work
overpowers and nullifies the work of the Egyptian sacred scribes. Thus, not
only does their work consist of “signs,” but also “miracles.” These miracles
are the work of Yahweh Elohim demonstrating His power over the forces of
nature. This power is not the result of the skill of Moses and Aaron in the
various arts of occult manipulation. The work of Moses and Aaron is
qualitatively different from the work of the sacred scribes. The elohim of the
Egyptians are clearly demonstrated to be helpless in the presence of the true and
living Elohim Who acts in the course of historical events on behalf of His
people. Here is the only Elohim Who can hear, see, smell, taste, touch, walk,
and talk in the midst of His people and in the midst of the
Thus, Yahweh purposed to bring forth His people from the
The “signs” and “miracles” became a wake-up call to both
Egyptians and the sons of
For at this time I am sending all My strokes onto your heart and your servants and your people in order that you shall know that there is no one such as Me in the entire earth. For by now I could have put forth My hand and smitten you and your people with the plague so that you were suppressed from the land. Howbeit, for this sake I keep you standing, in order to make you see My vigor, and that My name may be related in the entire earth. (CV)
The Egyptians need to become aware of the fact that there is
no other god such as Yahweh Elohim. These strokes are judgments against their
error, their ignorance. However, they are not meant to destroy
In addition, these signs and miracles will once again
reintroduce Yahweh’s name (I-Shall-Come-to-Be-Just-As-I-Am-Coming-to-Be: uncapricious, steadfastly righteous, unmanipulable) throughout the earth. At
The final reference to Yahweh’s purpose in bolstering
Pharaoh’s heart is found in Exodus 10:1-
2:“Yahweh said to Moses: Enter to Pharaoh, for I have made his heart
glory and the hearts of his servants that I may set these My signs among them,
and that you may relate in the ears of your son, and your son’s son, that which
I set in action in Egypt, and My signs which I placed among them, that you will
know that I am Yahweh” (CV). Pharaoh had caused his heart to glory (to be
lifted up and bolstered in its exaltation). Yahweh confirmed his glorying,
providing the necessary encouragement. This allowed Yahweh to set and increase
His signs among the Egyptians. Moses is here informed that these signs would be
passed down from generation to generation of the sons of
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The last use of the word kabed, to glory, in this account of Pharaoh’s resistance to Yahweh’s command is found in Exodus 14:17-18:
And I, behold Me making the heart of the Egyptians steadfast that they may enter after them; for I shall be glorified over Pharaoh and over his army, over his chariots and over his horsemen. Then the Egyptians will know that I am Yahweh when I am glorified over Pharaoh, over his chariots and over his horsemen. (CV)
The sons of
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However, on the basis of the foregoing conclusion, the theme
of Pharaoh’s bolstering must now be analyzed from the point of view of the
theme of election. The bolstering of Pharaoh’s heart is not meant to convey the
personal destiny of Pharaoh for eternity. The text is not concerned with
Pharaoh’s personal salvation or damnation. Pharaoh’s hardening is to be
understood in the context of Yahweh’s elective purpose. Neither Pharaoh nor his
people are chosen ones. The elect of Yahweh are those related to the promised
seed of Abraham. To apply the salvation of Yahweh’s elect ones to the human
race as a whole is to ignore the limited context of election. The elect seed is
chosen by Yahweh to be an instrument by which Yahweh is to bless the nations
and channel justification of life (Rom.
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This election of
Not only was Isaac Abraham’s elect seed, he, in addition, walked faithfully to the end in the faithful footsteps of Abraham his biological and covenantal father. Isaac, thus, is accounted by Yahweh as a qualified child of Abraham. The unfaithful biologically-elect children are disqualified, and, thus, not accounted by Yahweh as children of the Promise.
Isaac, however, had two sons (twins) by Rebecca. But before either was born and before either could put into practice anything good or bad, Yahweh chose Jacob as the promised seed while rejecting Esau. Why? “that the purpose of God may be remaining as a choice, not out of acts, but of Him Who is calling, . . .” (Rom. 9:11 CV). Esau is rejected not because of anything he did, or did not do, or will. He was not rejected because he was evil or inferior in some way. On the other hand, Jacob was chosen, favored, loved not because of anything he did or did not do or will. He was not chosen because he was good or superior to Esau.
Yahweh’s elective purpose is based solely on His choice. Though Esau is excluded from Yahweh’s elect promise, he is not destroyed or cursed. In fact, he is blessed by Yahweh with great wealth:
And taking is Esau his wives and his sons and his daughters and all the souls of his household, and all his cattle and all his beasts and all his acquisitions, and all that he got in the land of Canaan, and going is he from the land of Canaan, from the face of Jacob, his brother, for their possession had become too great for them to dwell together, and the land of their sojourning could not sustain them, in view of the multitude of their cattle. (Genesis 36:6-7 CV modified)
(Page 135)Esau removes himself from
Paul then quotes in Romans 9:13 the prophet Malachi, “Jacob I love, yet Esau I hate” (cf. Mal.
1:2-3). This is referring to the elective purpose of Yahweh. Jacob is favored
by Yahweh, yet Esau is unfavored. This is Yahweh’s sovereign choice. Paul then
anticipates an objection, “What, then,
shall we be declaring? Not that there is injustice with God? May it not be
coming to that!” (Rom.
Paul firmly declares that Yahweh is just. He confirms this by quoting Yahweh’s words to Moses after the nation had broken the covenant by worshiping the golden calf. Moses had intervened on behalf of the nation. Yahweh had accepted this intervention. He would not destroy the nation, though the nation warranted such destruction from the point of view of the covenantal stipulations. Yahweh declares, “I shall be merciful to whomever I may be merciful, and I shall be pitying whomever I may be pitying” (Rom. 9:15 CV). In this situation, He chose to be merciful to the nation as a collective whole, but He chose to destroy in the wilderness over a period of 40 years the first generation of those 20 and above. The only exceptions were Joshua and Caleb.
Even Moses, who found grace in Yahweh’s eyes, was not shown mercy in his request to be allowed entrance into the Promised Land. Moses was to die in the wilderness outside the Promised Land along with the first generation destroyed during the 40-year wandering. Yahweh identified Moses with that first generation. He was held responsible for the behavior of the nation. He and the nation were one. He, like Adam, ate the forbidden fruit that the first generation had partaken of earlier. His mediation saved, delivered the nation from immediate destruction, but was unable to save the first generation. Thus, he, like Adam, though not deceived, out of love for that generation also tasted the bitterness of the forbidden fruit which that generation had already digested (cf. Deut. 32:48-51; Ps. 106:32-33; Num. 20:10-12; Deut. 4:21; 1:37).
The first generation was not shown mercy. They died in the wilderness. Moses was not shown mercy. He died in the wilderness. The first generation forfeited the promise of the land. Moses, having been identified with the people of Yahweh, was denied entrance into the Promised Land.
But Moses was shown mercy after his death outside the land when his body was resurrected, and he was allowed entrance into the Celestial Realm (Jude vs. 9-10). Later, in the first century, he, along with Elijah, enters the Promised Land (the terrestrial realm) to confer with Jesus concerning His impending exodus (Lk. 9:30-31 CV). Moses had been denied an allotment in the Promised Land, but he was shown mercy in relation to the hope of the Celestial Allotment (Heb. 11:39-40). He was accounted by Yahweh a child of the Celestial Promise. He was accounted a member of the faithful seed of Abraham. He was accounted faithful. He was accounted as one walking in the faithfulness of Abraham. Therefore, though he, like many others, was called to participate in Yahweh’s election, he lost the terrestrial promise. He was a member of the elect according to Yahweh’s calling. But election does not guarantee participation in the promise; it does not guarantee salvation. Reception of the promised allotment comes by faithfulness to the end. Salvation from the Mosaic Covenant and to the New Davidic/Abrahamic Covenant is achieved by faithfulness to the end. However, if not called into the election, there is no possibility of participating in the promised allotment, the salvation provided by Yahweh. Such is the case of Ishmael and Esau. Neither one is called by Yahweh. Therefore, neither one could be faithful or unfaithful. Neither one could participate in salvation and neither one could be cut off from salvation. Neither one is called into the election of Yahweh.
Paul therefore concludes, “Consequently,
then, it is not of him who is willing, nor of him who is racing, but of God,
the Merciful” (Rom. 9:16 CV). He next illustrates this principle by
pointing to Pharaoh during the time of the exodus out of
Paul uses the Greek word egeiro, meaning to awake from sleep or drowsiness. The writer of Exodus explains this
by informing the reader that “a new king rose
over
Again, Paul draws a conclusion, “Consequently, then, to whom He will, He is merciful, yet whom He will,
he is hardening” (Rom. 9:18 CV). Yahweh is not unjust. He is the Creator
and is working out His purpose which has as its goal the welfare of His entire
creation. What man has the wisdom and understanding to be qualified to question
God?! “That which is molded, will not
protest to the molder, ‘Why do you make me thus?’ Or has not the potter the
right over the clay, out of the same kneading to make one vessel, indeed, for
honor, yet one for dishonor?” (
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To understand Paul’s argument, one needs to properly grasp the implication of his reference to “the same kneading” (Rom. 9:21). This reference alludes to the theme expounded in Romans, chapter 5:12-21. In this chapter, Paul treats the subject of the common death of all humanity and its relation to the sin of the one man Adam.
Therefore, even as through one man the sin entered into the world, and through this sin the death, and thus this death passed through into all mankind, upon which all sinned . . . (Romans 5:12 my translation)
Paul draws his understanding of “the death” from Moses,
Should these die the common death of all humanity and should the visitation of all humanity be visited on them, then Yahweh has not sent me. (Numbers 16:29 CV)
Moses is referring to Korah, Dathan, and Abiram. These men had challenged the authority of Moses and Yahweh. Moses declares that if they die the death common to all men, Yahweh had not sent him. This death is the death brought into the world of humanity by Adam. The three men who have spurned Yahweh are destroyed, being swallowed up alive by the ground upon which they stood. Thus, their death is not the death common to all humanity. Through Adam’s sin, the death common to all humanity comes into the world. The Law of Death is thus genetically passed on to all those generated by Adam through Eve. From that point in time, every individual born is born to die the common death. It is upon this death principle, activated in each person from birth, that all men sinned, that is, missed the mark of life. All are condemned to die, not because of any sin each may commit, but because of that law of death, operating within each person, which has been activated in the very process of birth. The race is thus contaminated with death.
This is the meaning of Paul’s phrase “the same kneading” (Rom. 9:21). All humanity, the race, is viewed as one contaminated lump of clay. Since the whole lump or kneading of clay is contaminated, marred by death, Yahweh is not unjust in making one vessel to honor and another to dishonor. For all vessels formed from this lump of clay are marred, contaminated. The molding of some vessels for honor and some for dishonor is designed by Yahweh to bring about the purification of the whole lump, the whole kneading, the whole race.
The purification demands the removal of the contamination—death. It also demands the addition of a new and superior life—immortal life. This is precisely what Paul had already declared to have been accomplished by Christ: “So then as through one deviation into all men into condemnation, so also through one righteous alignment into all men into justification of life” (Rom. 5:18 my translation).
These two verdicts are the verdicts of God in relation to the acts of two individual men, Adam and Christ. The verdict in relation to Adam’s act activated death affecting all men. The verdict in relation to (Page 137)Christ’s act activated life affecting all men. The verdict of death and life is independent of the choice or act of any individual other than these two men—Adam and Christ.
Thus, Paul understood God’s verdict in relation to each of these two men to be one of HIS elective choice. He chose to condemn all men to death through the one deviation of Adam, even as He chose to justify all men into life through the one righteous alignment of Christ (Jesus, crucified, had aligned His will with the will of the Father, see Jn. 10:17-18). These two verdicts were elective. God elected all men, apart from each one’s willing or racing (Rom. 9:16 CV), to be affected by the verdict handed down in each of the two cases.
However, the LIFE activated by Christ on behalf of all men is immortal life. Through Christ’s righteous alignment with His Father’s will, mankind, including every individual member of the race, is in the process of transcending the first humanity represented by Adam, the soulish man, by becoming after death (the common death of all humanity) a member of the second (deuteros), new humanity represented by Christ, the spiritual man (see 1 Cor. 15:45-49 CV). Paul continues his argument in defense of God’s justness by stating,
Now if God, wanting to display His indignation and to make His powerful doings known, carried, with much patience, the vessels of indignation, adapted for destruction, it is that He should also be making known the riches of His glory on the vessels of mercy, which He makes ready before for glory—us, whom He calls also, not only out of the Jews, but out of the nations also. (Romans 9:22-24 CV)
On the basis of this passage, many have concluded that God predestined the vessels of indignation to destruction and predestined the vessels of mercy to glory. This conclusion is based on translating the word “adapted” in the passive voice. However, this need not be the case. The passive and middle voice form of the word katartismena (adapted or having been prepared) is the same. If translated in the middle voice, perfect tense, this participle (a verb form used as an adjective) would be translated having adapted or prepared themselves. God, then, would not be the one having adapted or prepared these vessels for destruction.
The middle voice indicates that the vessels were the ones having adapted or prepared themselves. The action of the participle is not achieved by God but by the vessels themselves. The vessels of indignation have prepared or adapted themselves for destruction on the basis of their rejection of the New Davidic/Abrahamic Covenant and continued reliance on the old covenant, which no longer could provide covenantal life. The old covenant was in the process of destruction. Those who continued to put their trust in that covenant (unbelieving Jews) had adapted or prepared themselves for destruction. They had made a choice for themselves, and that choice identified them with the old covenant. The destruction of the old covenant meant their own destruction, that is, covenantal death, loss of the Celestial Promise given to Abraham and those accounted as his children.
In verse 22, the infinitive “to display” is another example of a verbal having the same form for the passive and middle voice. However, in this case, the translators have identified the verb form as being in the middle voice. They understand the infinitive to be modifying the noun God and that God acted on His own behalf. Thus, God, wanting to display on His own behalf, wanting to display His indignation for His own glory, “carried” or endured with much patience or longsuffering these vessels of indignation.
But the time had now arrived for the manifestation of His
judgment on these vessels. The vessels referred to are the unfaithful children
of Abraham, his children according to the flesh, who had been opposing God from
the beginning of the Mosaic Eon. Yahweh Elohim had not destroyed the nation, had
not annulled the covenant, due to the intercession of Moses. Even after the
Babylonian captivity, Yahweh had restored the
Why had Yahweh “carried” or endured with much patience or longsuffering these vessels of indignation? In order “that He should also be making known the riches of His glory on the vessels of mercy, . . .” (Rom. 9:23a CV). Who are these vessels of mercy? “us, whom He calls also, not only out of the Jews, but out of the nations also” (Rom. 9:24 CV). Yahweh endured with much longsuffering the vessels of indignation in order to maintain the existence of the nation in His faithfulness to the intercession of Moses. This nation had been identified with Yahweh and His glory. The nation needed to survive in order for Yahweh to fulfill all the promises He made in the Law and the Prophets. These promises would be received and manifested by a holy nation, a kingdom of priests reflecting Yahweh’s glory (Ex. 19:5-6).
(Page 138)Such a nation was being called out, formed, built, generated, created by Yahweh through Jesus the Christ and His Apostles. It consisted of all those at that time being called by Yahweh through the Gospel of Christ. But it necessitated faithfulness to the end. Thus, the vessels of indignation had adapted themselves to destruction by their own choice. However, the vessels of mercy, having been mercifully called by Yahweh to glory, were in the process of adapting themselves, through the resurrection power of the spirit of God and Christ, to this glory. It was their own choice or decision to faithfully follow and serve Christ to the end of the age according to the stipulations of the New Davidic/Abrahamic Covenant. The end of the Mosaic Eon was near. It was promised to occur in the lifetime of that generation. This promise did not fail fulfillment.
Yahweh’s elective purpose required both calling and faithfulness. If one was not called, one had no opportunity of being faithful. Many were
called, few chosen. The chosen few are those among the called who remain
faithful to the end. The holy writings never declare all are called. There is a distinction between the “many” and the “all” (Rom. 5:12-19). This
distinction is based on Yahweh Elohim’s elective purpose for the seed of the Woman, the seed of Abraham,
the seed of Isaac, the seed of Jacob, the nation
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Returning to the text of Exodus, Pharaoh’s hardened (glorified,
exalted) and steadfast heart continues to resist Yahweh’s command through nine
mighty plagues. However, after the tenth and final plague, the death of the
firstborn males, Pharaoh completely capitulates: “Hence Pharaoh called for Moses and for Aaron by night and said: Rise!
Go forth from the midst of my people, you indeed and the sons of
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The death of the firstborn ones in
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The instruction concerning the Passover feast is given to
Moses by Yahweh.
The Mosaic Covenant appointed the tribe of Levi and the house of Aaron in the place of the firstborn ones. The firstborn ones are set aside at this time to await the establishment of the New Davidic/Abrahamic Covenant by Jesus the Christ. Under this New Covenant, the firstborn ones would be set apart for Yahweh. They would make up the Israel of Yahweh, the ecclesia Jesus came to build. They would share in the blessings of Jesus the Christ as firstborn ones, becoming metaphorical members of His Body, and thus being designated “the ecclesia of the firstborn ones” (Heb. 12:23 CV). Christ calls all the faithful ones to share in His firstborn privileges and responsibilities. This is why they needed to be washed in His blood, the blood of Jesus as their Passover lamb, separating them to Yahweh’s service. They became the holy ones under the jurisdiction of the New Davidic/Abrahamic Covenant, a kingdom of priests, a holy nation, the ecclesia of the firstborn ones: “For our Passover also, Christ, was sacrificed for our sakes so that we may be keeping the festival, not with old leaven, nor yet with the leaven of evil and wickedness, but with unleavened sincerity and truth” (1 Cor. 5:7b-8 CV).
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The judgment against the firstborn males in
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This Passover ceremony is the first statute given to
The Passover death of the firstborn males in
Wherefore say to the sons of
Yahweh is acting as Kinsman Redeemer to the promised seed of
Abraham, Isaac, and Jacob. He bought back the freedom of the sons of
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Redemption is by means of a Kinsman Redeemer. In this case,
Yahweh is the Kinsman Redeemer, and the redemption is related to the death of
the firstborn males and the blood of the Passover lamb. The only negotiable
price acceptable to Pharaoh and the gods of the Egyptians is the death of the
firstborn (Page 140)males. Yahweh pays this price. Pharaoh and the Egyptian elohim
release the sons of
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However, the blood of the Passover lamb is a sign shielding
the firstborn males of the sons of
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Thus,
This redemption price is paid to Yahweh, Elohim of the Mosaic Covenant. All those sons of Israel identified with the death of Jesus the Christ are redeemed, released, reclaimed from the service of the Mosaic Covenant in order to serve Yahweh, Elohim of the New Davidic/Abrahamic Covenant established and mediated by Jesus the Christ, even as Yahweh had redeemed, released, reclaimed the sons of Israel from the service of Pharaoh and the Egyptian gods in order for them to serve Him under the Mosaic Covenant.
These sons of
However, since these faithful ones are still in the realm or
world of the existing, though decrepit with old age, Mosaic Covenant (now the
enemy, like Pharaoh and the Egyptian gods), they need the cleansing, protective
power of the blood of their Passover lamb, Christ Jesus, in order to cleanse
them from their sins. This would only be necessary until the death, the
termination of the Mosaic Covenant, the end of the Mosaic Age. For though these
faithful sons of
Thus, these firstborn ones do not need to be ransomed. For they are chosen to serve Yahweh under the reign of Jesus Christ, son of David. No longer would the tribe of Levi and the house of Aaron be sanctified to serve Yahweh. Their service had been annulled, terminated by the establishment of the New Davidic/Abrahamic Covenant.
The faithful firstborn ones identified with Christ’s death and resurrection are counted as holy and sanctioned to serve Yahweh according to the stipulations of the New Davidic/Abrahamic Covenant. This meant they were to discharge the proclamation of the Gospel of Christ. This they would do until the end of the Mosaic Eon , which would occur in their own generation. During that period, they would complete their (Page 141)mission, their service, at which time they would enter their Celestial hope. Their salvation will have been completed.
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Having established that Yahweh first redeemed the sons of
Yahweh’s salvation is to be distinguished from His redemption.
Redemption buys back
Blessed be the Lord, the God of Israel,
For He visits and makes a redemption for His people,
And rouses a horn of salvation for us
In the house of David, . . .
Salvation from our enemies . . . (Luke 1:68-71a CV my emphasis).
Note, redemption is provided first for
On the whole, salvation, as used in the Hebrew and Greek
Scriptures, is associated with the elect purpose of Yahweh for
The Israel of Yahweh experienced the salvation of Yahweh
during the course of her faithful walk in obedience to the command of Yahweh
stipulated in the New Davidic/Abrahamic Covenant. This course took place during
the 40 years of trial beginning with the ministry of John the Baptist and the
ministry of Jesus, culminating in the destruction of
The New Davidic/Abrahamic Covenant people of Yahweh had not feared the army of the enemy. This people stood firm and beheld the salvation of Yahweh. During the 40 years of trial, the power of the enemy of Yahweh’s people was in the process of being disabled. The faithful ones, having been redeemed, were participating in Yahweh’s salvation by faithfully walking in the overwhelming power of Yahweh in Christ. The enemy at every turn was being disabled by the work of Yahweh’s spirit on behalf of Yahweh’s people.
Thus, the Church (Ecclesia) of Christ, His Body, His Bride, stood still in faithfulness and beheld the salvation of Yahweh empowering her to carry out His service to His glory and praise. The reward for such faithful service was entrance into the celestial city promised to Abraham and his faithful seed. This salvation and reward belonged only to the faithful elect, beginning with Abel and concluding with the faithful ones of the last generation of the first century, those experiencing the end of the Mosaic Eon , the end, termination, goal of the Mosaic Covenant.
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This termination of the Mosaic Age and Covenant is substantiated by the description of the Passover as an eonian statute, “When I see the blood I will pass over you. . . . Hence this day will become for you a memorial day, and you will celebrate it as a celebration to Yahweh. Throughout your generations shall you celebrate it as an eonian statute” (Ex. 12:13b-14 CV). This is repeated in 12:17b, “And you will observe this day throughout your generations as an eonian statute” (CV). The Passover is understood to be an eonian statute, that is, a statute in effect only for the duration of the Mosaic Eon (age).
“Throughout your
generations” indicates a limited number of generations, each one followed
by another until the last generation is reached. This last generation would be
alive to experience the end of the Mosaic Eon
, the termination of the
Mosaic Covenant, which would mean the time of the fulfillment of the Law and the
Prophets.
The phrase “throughout your generations” is used many times in the Book of Exodus. That Aaron and his sons were to serve in the tabernacle is described as “an eonian statute throughout your generations . . .” (Ex. 27:21 CV). That they were to wash their hands and feet whenever they entered the tabernacle is said to be “an eonian statute, for him and his seed throughout their generations” (Ex. 30:21 CV). The holy oil used to anoint Aaron and his sons is to be effective “throughout your generations” (Ex. 30:31 CV).
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The Sabbath is “a sign
between Me and you throughout your generations . . . an eonian covenant
throughout their generations, . . . a sign for the eon , . . .” (Ex. 31:12, 16-17 CV). The Sabbath is not an eternal covenant. It is a temporal
covenant limited to the Mosaic Age during which the Mosaic Covenant is in
effect. The Sabbath is given to
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As a sign, the Sabbath is associated with the seven-day
creation of Genesis, chapter 1 (Ex. 31:15). That creation is described as “In a beginning Elohim created the heavens
and the earth” (Gen. 1:1 CV modified). The eonian covenant established at
That the creation of
When Moses ascended to the mountain, the cloud covered
the mountain, and the glory of Yahweh tabernacled over
The reference to “six
days” and “the seventh day” indicates a new creation, a new eon
in which Yahweh is to be only
Even the Aaronic priesthood is designated an eonian priesthood: “Then you will gird them with sashes, Aaron and his sons, . . . that the priesthood comes to be theirs for an eonian statute . . .” (Ex. 29:9 CV). Aaron and his sons were to be anointed to serve as priests: “their anointing is to bestow on them an eonian priesthood throughout their generations” (Ex. 40:15b CV). Thus, eonian priesthood is also associated with the phrase “throughout their generations.” This, again, is referring to the generations extending over the duration of the Mosaic Age. The writer of the letter to the Hebrews in the Greek Scriptures makes it clear that at the time of his writing, the Aaronic/Levitical priesthood was no longer effectual, beneficial (Heb. 7:11-19 CV). This would indicate at that time the nearness of the end of the Mosaic Eon and that the present generation of the writer is the last generation of the procession of the generations making up the “throughout their generations.”
Finally, the word eon is associated with the ministry of Moses. After the nation hears the voice of Yahweh speaking the Ten Words of the covenant and the instructions Yahweh gives to Moses, the people as a corporate man respond, “All that Yahweh speaks we shall do” (Ex. 19:8 CV). Upon receiving Moses’ report of the response of the people, Yahweh declares to Moses, “Behold, I am coming to you in a thick cloud in order that the people shall hear when I speak with you, and, moreover, in you shall they believe for the eon” (Ex. 19:9 CV). The people are identified with Moses. The nation is to believe in Moses.
The words of Moses have divine authority. When Moses speaks, the people hear the word of Yahweh. They are to obey the words of Moses. For the words of Moses are the words of Yahweh. Moses is given a divine ministry, and it is to last for the eon. If the nation desires covenantal life, it will have to obey, hear, believe the words of Moses. But before one can obey the words of Moses, one must believe in Moses the one appointed by Yahweh, sent by Yahweh, and the one authorized by Yahweh to speak His word. Thus, the Mosaic Covenant requires faith in Moses. Justification under the law is by faith. To believe in Moses is to keep his word, his instructions. For he received his word, his instructions, directly from Yahweh. For Yahweh spoke to Moses “face to face” (Ex. 33:11).
The writer of the Book of Hebrews alludes to this authority and identity of Moses when comparing and contrasting the ministry of Moses and the ministry of Jesus the Messiah.
Whence, holy brethren, partners of a celestial calling, consider the Apostle and Chief Priest of our advocation, Jesus, the One Who is faithful to Him [Yahweh] the One Who appointed Him [Jesus], as Moses also was appointed in His [Yahweh’s] whole house. (Hebrews 3:1-2 my translation)
The writer continues by stating that Jesus is worthy of more
glory than Moses since Moses was faithful in Yahweh’s whole house (
As the people belonging to Yahweh’s house during the Mosaic Eon had to believe in Moses, so also the people belonging to Yahweh’s contemporary house during the last years of the Mosaic Eon (the Ecclesia, the new Born-From-Above Israel of Yahweh) had to believe in Jesus the Christ (Heb. 3:3-6). The author then identifies the current members of the house of Yahweh ruled over by Christ, the Son, “Whose house we are, that is, if we should be retaining the boldness and the glorying of the expectation confirmed unto the consummation” (Heb. 3:6b CV). The “we” refers to all the ones (Jew first, Gentiles also) then believing in Christ and attempting to remain faithful to Him to the end, the consummation of the Mosaic Eon and the Mosaic Covenant.
Jesus declares, “For
this is the will of My Father, that everyone who is beholding the Son and
believing into Him may have life eonian, and I shall be raising it [His
Body, the Church, the Israel of Yahweh] in the last day” (Jn. 6:40 CV modified). The Apostle John again quotes
Jesus as declaring, “Believe in God and
believe in Me” (Jn. 14:1 CV). Jesus also compares Himself with Moses, “For if you believed Moses, you would
believe Me, for he writes concerning Me. Now if you are not believing his
writings, how shall you be believing My declarations?” (Jn. 5:46-47 CV).
Jesus, in His answer to the question, “What may we be doing that we may be working the works of God?” proclaims that His authority and ministry superseding that of Moses comes from God (Jn. 6:28 CV). He declares, “This is the work of God, in order that you may be believing in that One Whom He commissions” (Jn. 6:29 my translation). As Yahweh called and prepared Moses for his ministry, so also Jesus is called and prepared by Yahweh. Jesus is the manifestation of Yahweh’s work in the midst of His people. Jesus has been commissioned by Yahweh. He has been assigned a ministry in which the people are to believe in Him as they had believed in Moses.
Under the Mosaic Covenant, the people were to be identified with Moses. Under the New Davidic/Abrahamic Covenant, the people are to be identified with Jesus. That Jesus’ ministry and covenant were to supersede the Mosaic ministry and covenant is confirmed by the fact that to believe Moses necessitated the believing in Jesus the Christ. For Moses wrote concerning the Christ to come:
A Prophet shall I raise up to them from among their brothers, like you [Moses], and I will put My words in His mouth, and He will speak to them all that I shall instruct Him. Yet it will come to be that the man who should not hearken to My words that the Prophet shall speak in My name, I Myself shall require his blood from him. (Deuteronomy 18:18-19 CV)
This is precisely how this text is interpreted when, after Jesus multiplies the bread and fish, the men participating in this event conclude, “This truly is the Prophet Who is coming into this world-order” (Jn. 6:14 my translation). The “world-order” referred to is the Hebraic world-order, the order established at Sinai; thus, the Mosaic world-order in which Israel is given supremacy over the nations (the new heavens and the new earth created at Sinai) by virtue of her close relationship to Yahweh (the Mosaic Covenant, including Yahweh’s statutes and judgments, His gift only to Israel).
To believe Moses is covenantal life. To disbelieve Moses is covenantal death (Deut. 30:19-20). To believe Jesus is covenantal life (Jn. 6:40, 47, 51; 8:12; 11:24-26). To disbelieve Jesus is covenantal death (see Jn. 8:24; 3:36). Jesus Himself is the work of Yahweh. The goal of that work is the redemption of His people, the deliverance of His people from the curse of the law (the Second Death—the death, termination, goal of the Mosaic Covenant) to the life of the New Davidic/Abrahamic Covenant (the resurrection, the life, the fulfilling of the Law and the Prophets, the initiation of this New Covenant). Yahweh, thus, is requiring the people to believe Jesus and to faithfully keep His words to the end of the Mosaic Eon . Such faithfulness meant life in the age to come, entrance into the celestial hope of all the elect faithful ones beginning with Abel (see Hebrews, chapter 11).
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After the Egyptian army is destroyed in the sea, the text
concludes, “Thus Yahweh saved
In this song, the people praise Yahweh. He is described as “august,” thus, a great king, manifestly
majestic (Ex. 15:1). He is exalted as a “Man
of war” (Ex. 15:2-3). The enemy is presented as seeking
They sing confidently of Yahweh’s planting them “in the mount of Your allotment” (Ex. 15:17
CV), referring to the
This conception of the land as Yahweh’s sanctuary implies
The song concludes with a crescendo glorifying Yahweh as the
Elohim Who “shall reign for the eon and further” (Ex. 15:18 CV). A new age had begun. Yahweh would
reign over
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Immediately following the journey from the sea to the
wilderness of Shur, the text records, “Then
the people grumbled” (Ex. 15:24 CV). The waters of Marah are bitter. The
people are unable to drink the water. They grumble against Moses. Yahweh instructs
Moses as to how to rectify the problem. The waters are sweetened. The author of
Exodus explains that this event occurred in order for Yahweh to probe the sons
of
Yahweh corrects the problem and issues a warning: “If you shall hearken, . . . to the voice of
Yahweh your Elohim and do what is upright in His eyes, and give ear to His
instructions and observe all His statutes, then all the illnesses which I
placed on the Egyptians I shall not place on you, for I am Yahweh your Healer” (Ex. 15:26 CV). This promise to
But already the capricious character of the sons of
During their extended residence in
The character of the sons of
With their backs to the sea and the army of Pharaoh facing
them, the sons of
At the sea, Yahweh had once again revealed His mighty hand against
the Egyptians on behalf of His people. The enemy had been destroyed
miraculously. Yet, shortly after this incredible demonstration, the whole
congregation grumbled against Moses and Aaron, complaining of a lack of food, “you have brought us forth to this
wilderness to put this entire assembly to death with famine” (Ex. 16:3b
CV). Moses responds to this accusation by declaring, “Not against us are your grumblings, but rather against Yahweh” (Ex. 16:8b CV). The glory of Yahweh then appears to Moses. Yahweh announces, “I have heard the grumblings of the sons of
In all this, the sons of
Do not say in your heart when Yahweh your Elohim thrusts them out from before you, saying: Because of my own righteousness Yahweh brings me in to tenant this land. Rather it is because of the wickedness of these nations . . . Know then that it is not because of your own righteousness that Yahweh your Elohim is giving to you this good land to tenant it, for you are a stiff-necked people. (Deuteronomy 9:4-6 CV)
Later, during this same period, Yahweh commands Moses,
And now, write down for yourselves this song and teach
it to the sons of
The first generation of the sons of
Therefore,
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The shaping of this common block of stone begins at
The Ten Words are the stipulations of the contract made
between Yahweh and the sons of
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However, these representatives of the new man, the new nation, understood their mortal condition before the living Elohim. For all humanity participated in the common death activated by Adam. Therefore, individual members of the nation could not remain too long in the holy presence of Yahweh Elohim because of this mortal condition. Death was operating in each of them, the common death of all humanity, biological death, “for soil you are, and to soil are you returning” (Gen. 3:19 CV).
Thus, these leaders request that Moses become the mediator of this covenant between Yahweh and the national man:
This day WE have seen that Elohim speaks to the interest of THE MAN and HE lives. Yet now, why should WE die? For this great fire shall devour us. If we are continuing to hear the voice of Yahweh our Elohim any further, then we will die. . . . As for you, go near and hear all that Yahweh our Elohim says. Then you shall speak to us all that Yahweh our Elohim shall speak to you, and we will hearken and obey. (Deuteronomy 5:24b-27 my translation)
Yahweh responds to these conclusions:
I have heard the sound of the words of this people that they have spoken to you. They have done well in all they have spoken. O that their heart might become this way with them: to fear Me and to observe all My instructions all the days, that it might be well with them and with their sons for the eon . (Deuteronomy 5:28b- 29 CV)
Yahweh endorses the conclusions drawn by these representative
leaders, conclusions drawn from the experience of the nation at the footstool
of Yahweh’s throne residing on the summit of
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These leaders spoke of “THE
man,” “HE lives,” referring to the nation as a collective man. They also
spoke of “why should WE die?” “This great
fire shall devour US” (my emphasis), “If WE are (Page 148)continuing to hear the voice of Yahweh . . . any further, . . . WE
will die” (my emphasis), referring to the individual members of the
collective man, members properly fearing, respecting the holiness of Yahweh in
relation to their unclean bodies polluted by death, mortality. Such physical,
biological mortality could not long endure the holy fire of Yahweh’s presence. This
judgment was confirmed by Yahweh. The sons of
As a result, Yahweh’s appointment of Moses as mediator of the
covenant is affirmed by
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The covenant is thereby ratified by the sprinkling of the
blood of the sacrificed bulls upon the people. The New Davidic/Abrahamic
Covenant mediated by Jesus the Christ
is also ratified by a sprinkling of blood, a metaphorical sprinkling of the
blood of Jesus the Christ upon the
ratifying community (Heb. 12:24; Rev. 7:14). After completing this blood
ritual, Moses, Aaron, Nadab, Abihu, and 70 of the elders of
Some have interpreted this to mean they saw Elohim in a vision. But the text does not describe the scene as such. There is nothing here to indicate this is to be understood in any other way than literally. They see and they perceive, and He, Yahweh Elohim, “put not forth His hand” to destroy them. This text indicates that in spite of the fact the people at Sinai “were not seeing a physical representation . . .” (Deut. 4:12 CV), the Elohim of Israel could be seen. He did have an image, a form. That image revealed feet and hands.
This could be interpreted metaphorically. But Genesis, chapter 1, describes man as being created in the image of Elohim. Therefore, it can be concluded that Yahweh Elohim has a physical form which became the model used in the creation of man. Though the nation as a whole is not allowed to see and perceive that physical form, a select group is favored with this physical audience. The fact that the text declares Yahweh’s hand is not put forth or raised with the intention of destroying them because of this intimate audience, indicates this seeing and perceiving is not a vision.
The testimony of John 1:18 does not contradict a literal understanding of this text. As a matter of fact, it corroborates such an understanding, “God no one has ever seen” (Jn. 1:18a CV). The Greek word translated “seen” is horeo, meaning to stare at intently, to discern clearly. It conveys the idea of seeing through the surface to the depth of something. It is contrasted with the Greek word blepo, meaning to see the exterior, the outward form or appearance.
The writer of the Gospel of John chose not to use the word blepo. If he wished to convey the mere seeing of an outward, exterior form or appearance, this word was available to him. He chose horeo because it conveyed his intended meaning. John 1:18 closes with the following words: “The only-begotten God, Who is in the bosom of the Father, He unfolds Him” (Jn. 1:18b CV). The writer is referring to Jesus the Son Who is said to unfold, unveil, reveal the inward, interior character of God the Father. The words and (Page 149)activities of Jesus unfold the exterior (the surface) in order to give access to the interior (the depth) of God’s character. Jesus exposed the depth of Yahweh Elohim’s love, mercy, and faithfulness to humanity. No one up to that time had penetrated into the depth of God’s character. What God had revealed in the past had been merely surface compared to the depth He was revealing in and through Jesus.
Thus, these selectmen of the Book of Exodus see and perceive the Elohim of Israel. They do not “stare intently into the depth of Yahweh Elohim.” They see and perceive His outward form, even as Moses is later to see and perceive Yahweh’s literal backside through which Yahweh chooses to reveal His glory to Moses. In the scene with the selectmen, Yahweh does not reveal His glory. He is still hidden. Yet, in Yahweh’s presence, they “ate and drank.” This is alluded to in the gospels. Jesus assembles His disciples. It is the evening before the Passover. They, like the selectmen of Exodus, chapter 24:9-11, also “eat and drink” in the presence of Jesus. They also participate in a ritual ratification of a covenant:
Now at their eating, Jesus, taking the bread, and, blessing, breaks it, and, giving to the disciples, said, “Take, eat. This is My body.” And taking the cup and giving thanks, He gives it to them, saying, “Drink of it all, for this is My blood of the new covenant, that is shed for many for the pardon of sins. . . .” (Matthew 26:26-28 CV)
In this New Covenant, Yahweh, the Elohim of the sons of
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With the establishment of the Mosaic Covenant,
As Yahweh Elohim placed Adam in the Garden of Eden, giving him
His instruction, so He gives
Thus, covenantally, metaphorically, Yahweh restores to
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As a result of this covenant relationship, Yahweh is
contractually bound to bless
Yahweh entered into no such covenant with any nation before or
after His entrance into this covenant at
Yahweh our Elohim, He contracted a covenant with us at Horeb. Not with our fathers did Yahweh contract this covenant, but with us, us, these here today, all of us who are alive. Face to face Yahweh spoke with you at the mount from the midst of the fire . . . (Deuteronomy 5:2-4 CV)
(Page 150)The Mosaic Covenant was not made with Abraham, Isaac, or
Jacob. These three fathers were never under the stipulations of the Sinatic
Covenant. Only the sons of
Thus, the Mosaic Covenant is temporary. It of necessity would have to be terminated in order to be completely fulfilled. In response to the request of the heads and elders of the tribes of Israel that Moses mediate the stipulations of the covenant, Yahweh declares, “O that their heart might become this way with them: to fear Me and to observe all My instructions all the days, that it might be well with them and with their sons for the eon ” (Deut. 5:29 CV). The covenant is to last “for the eon.” At the end of the Mosaic Eon , the Law and the Prophets would be fulfilled. The covenants made with Abraham, Isaac, and Jacob, each of whom was not under the Mosaic Covenant, would remain valid after the termination of the Mosaic Covenant.
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In the contracting of the Sinatic Covenant, Yahweh spoke to
This is the righteousness referred to by Paul in his letter to the Philippians. He repudiated this righteousness which is based on the faithfulness of Moses in favor of the New Covenant righteousness which was from God and based upon the faithfulness of Christ. Paul counted as refuse the righteousness of the Mosaic Covenant in order to gain Christ and be found “in Him, not having MY righteousness [the righteousness of the Sinatic Covenant], which is out of law, but that which is through the faithfulness of Christ, . . . conforming to His death, . . .” (Phil. 3:9-10 CV modified). The crucifixion death of Christ was the termination, the death of the Mosaic Covenant as a means of covenantal life and covenantal righteousness.
Under the New Covenant established by Christ’s death and resurrection, Yahweh wrote His law upon the fleshly hearts of His covenanted partners. Under the Mosaic Covenant, Yahweh wrote His law upon two stone tablets. His covenantal partners were required to transfer that law from the stone tablets to their own hearts, causing the law to come alive and inspire obedience.
But under the New Covenant in Christ, the two stone tablets were superseded by the faithfulness of Christ Whose spirit wrote the Law of Yahweh “on the fleshly tablets of the heart” (2 Cor. 3:3 CV). The members of the New Covenant Community were not required to write Yahweh’s Law on their hearts, since this was done for them by Yahweh’s spirit poured out upon them. This distinguished the old covenant from the New Covenant, fulfilling the words of the prophets Jeremiah and Ezekiel, “I will put my law in their inward parts, and write it in their hearts; . . .” (Jer. 31:33 KJV); “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh” (Ezk. 11:19 KJV).
As Yahweh spoke “face to
face” (metaphorically) with Moses, so He spoke “face to face” (metaphorically, covenantally) at Mount Sinai with
the man
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The people had entered into a covenant relation with Yahweh. Moses
had read the scroll of the covenant for all to hear. The people had agreed, “All that Yahweh has spoken we shall do and
hearken to” (Ex. 24:7b CV). Moses is then commanded to ascend the mountain
to Yahweh, Who declares, “I shall give to
you the stone tablets, the law and the instructions which I wrote to direct
them” (Ex. 24:12b CV). Moses ascends the mountain. The cloud covers the
mountain and the glory of Yahweh tabernacles over
However, when Moses fails to descend the mountain within their conception of a reasonable time, the people assemble against Aaron and demand that he make them “elohim who shall go before us, for this Moses, the man who brought us up from the land of Egypt, we know not what has become of him” (Ex. 32:1b CV). Moses had mediated Yahweh’s guidance among the people. His presence represented a tangible sign of Yahweh’s presence in the midst of the people. His absence causes the people to seek an image representing Yahweh as a replacement of Moses.
The people fear their mediator has been destroyed by Yahweh. If this be the case, it is deduced that Yahweh is displeased with such a human mediator. Yahweh, thus, like the gods of the nations, must desire a more appropriate image, such as a golden calf. The people do not attempt to replace Yahweh as their Elohim; they seek to replace Moses with an image more acceptable to their Elohim.
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The people demand that Aaron make them a golden calf. This golden calf is to take the place of Moses as a concrete embodiment of Yahweh’s presence around which the people can assemble. Thus, the people have misconceived the role of Moses. They have made of Moses an idol, an image representing Yahweh. The absence and assumed destruction of this image, this idol, demanded a new approach, a more conventional image. Consequently, the first two words of the covenant are disobeyed, revealing the inclination of the people to worship through the medium of idols. Before Moses can return with the two stone tablets of the covenant, the people have broken the covenant.
This covenant, which had been a covenant of life, had become a covenant of death. The Ten Words of this covenant which had breathed into the nation’s nostrils the breath of covenantal life becomes the instrument through which covenantal death would descend upon the nation. Yahweh’s giving of covenantal life has now been forfeited. The covenantal terms demand covenantal death. Yahweh declares to Moses,
Go! Go down, for your people whom you brought up from
the
Yahweh’s anger is hot against the nation. He seeks to destroy her and offers to make Moses into a great nation in her place (Ex. 32:10).
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Moses immediately intercedes on behalf of the nation. He correctly perceives (as a result of Yahweh’s recent instructions) his relation to the nation as analogous to Adam’s relation to Eve. Adam had been given headship over Eve. He was responsible for her welfare. She was bone of his bones, flesh of his flesh. She was named woman, for she had been taken out of man, out of Adam.
Yahweh, speaking to Moses, calls the nation “your people.” He identifies Moses as
the one who brought this nation up from the
Moses, like Adam, is held responsible for his complement. However, unlike Adam, Moses intercedes on behalf of his complement. Moses, like Adam, is not seduced by his complement (1 Tim. 2:14 CV). Moses does not join his complement in breaking the covenant. Adam, unlike Moses, participates in his complement’s breaking of the covenant, though he is not seduced as she is. Adam does not perceive the possibility of interceding on behalf of Eve. He simply understands she must die. He perceives no other alternative but to join her.
Moses understands better. He is aware of the failure of Adam. He
has an understanding of Yahweh’s character and Yahweh’s faithfulness. He has had
access to Yahweh’s promises to the fathers. Moses, therefore, intercedes on
behalf of
Why should the Egyptians speak, saying: For evil He
brings them forth to kill them in the mountains and to finish them off the
surface of the ground? Turn back from the heat of Your anger and show mercy
concerning the evil to Your people. Remember Abraham, Isaac and
Moses grasps the full reality of both his relationship to
Yahweh has declared
Consequently, Moses succeeds in his intercession on behalf of
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This restoration brought about the restoration of covenantal life for the nation. The nation is not destroyed. The verdict of death is to be extended over a period of time. That time is designated as the Mosaic Eon . As the verdict over Adam activated the Law of Death as a process operating through a period of time and terminating in the grave, so also the verdict over Israel’s covenantal failure activated the law of covenantal death as a process operating through the history of Israel and terminating in the covenantal grave of the nation—the death and burial of Jesus the Christ.
Thus, the Sinatic Covenant entered into at Sinai, which had been a ministry of life, became, as a result of the nation’s worship of the golden calf, the Sinatic/Mosaic Covenant, a ministry of death. The nation remains covenantally alive before Yahweh, but the operation of death has already begun. Its termination, its goal—the covenantal death of the nation—became a foregone conclusion. Thus, the Sinatic/Mosaic Covenant would not simply be superseded. It would be terminated through the experience of death—a national, covenantal, religious death. This death would be attributed to the just judgment of Yahweh.
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Moses descends the mountain with the two tablets of the
covenant. These tablets are described as “the
handiwork of Elohim; . . . the writing of Elohim, chiseled on the tablets” (Ex. 32:16 CV), another indication that this covenant is understood to be a new
creation analogous to the creation of Genesis, chapter 1. When Moses beholds
the calf and hears the choruses, he responds as Yahweh had responded. His anger
grows hot. He flings the tablets from his hands, breaking them on the rocks
below. The covenant has been broken. The people stand under the judgment of
Yahweh. As Aaron had “flung” the gold
into the fire, thereby producing the golden calf (Ex. 32:24), so also Moses “flung” the tablets, thereby officially
annulling the covenant (Ex. 32:19 CV). The people have sinned against Yahweh
their Elohim. Moses immediately burns the golden calf, pulverizing and casting
it on the surface of the water, which he makes the sons of
(Go to Table of Contents, Chapter 5)
Due to the breaking of the covenant and the loyal execution of the sons of the Serpent (the kindred of Cain) by the sons of Levi, Yahweh sets aside the priestly function of the firstborn males, replacing them with the tribe of Levi. Thus, the priestly function of the tribe of Levi is associated with the broken covenant. The priesthood of the firstborn ones is set aside until the establishment of a New Covenant by Jesus the Christ.
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Moses, before returning to Yahweh, says to the people, “You have sinned a great sin, and now I am going up to Yahweh. Perhaps I may make a propitiatory shelter about your sin” (Ex. 32:30). Yahweh had already agreed to spare the nation from total physical destruction. But He had not indicated a renewal or restoration of the covenant. This second intercession of Moses deals with the sin of the people. The sons of the Serpent have been executed. Many of the people who had been deceived by these enemies within the camp had sinned, but in ignorance. They had been deceived or seduced. In spite of this, the nation had broken the covenant and had lost its covenantal relationship with Yahweh. Moses understands the necessity of restoring this covenantal relationship. He now proceeds to intercede on the nation’s behalf a second time.
In the presence of Yahweh, Moses intercedes, “this people has sinned a great sin, and they made for themselves an elohim of gold. And now, if You should bear their sin, bear it. Yet if not, wipe me, I pray, from Your scroll which You have written” (Ex. 32:31-32 CV). Moses acknowledges the sin of the people. On their own merit they do not deserve Yahweh’s bearing of their sin. Moses requests that Yahweh bear the sin of the people. He is not asking Yahweh to wipe the slate clean, to simply forget their sin. He is requesting that Yahweh withhold immediate punishment, carry the debit on the books, refrain from immediate foreclosure. The nation is clearly without excuse. But the verdict of death can be spread out over a period of time on the basis of the loyal remnant, of which Moses himself is a representative.
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This situation is analogous to that of Adam and Eve. Adam had remained faithful to Yahweh. Eve had been deceived and had become unfaithful. She ate of the forbidden fruit. The verdict over her was death. This she deserved. But she had not been in rebellion against Yahweh. She had been seduced into believing a lie. Adam should have interceded on her behalf. But he perceived no way out. He simply believed Yahweh’s word. So, in love, he also ate, taking upon himself the very death which she had already brought upon herself.
Moses has remained faithful. Unlike Adam, however, he understands the mercy and compassion of Yahweh. He perceives the possibility of intercession. He requests the withholding of immediate, total punishment. If this is not acceptable to Yahweh, he is willing to give up his right to the allotment of the land and even his life in exchange for this mercy on behalf of the nation. This is similar to Adam’s attitude. Adam was willing to share in the death that Eve brought upon herself, though he could not perceive a way to accomplish this without becoming unfaithful himself. So he ate and became unfaithful.
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Moses remains faithful and is willing to be wiped from Yahweh’s scroll. This scroll is not associated with Moses’ eternal destiny. It is a scroll upon which is recorded the names of Yahweh’s covenanted people. So long as each person is faithful, his or her name will remain on the scroll. Those individuals whose names are written on the scroll maintain their right to the promised allotment of the land and the blessings of Yahweh promised in the covenant made at Sinai. Each unfaithful one will have his name removed, erased, wiped from the scroll. Thus, Moses is willing to forfeit his covenantal rights in order to provide Yahweh with a means of propitiatory-shelter, that is, a covering of the sins of the people resulting in the restoration of the broken covenant.
(Page 154)Yahweh rejects the plea of Moses to remove his name from the scroll. Yahweh will only remove the names of those who sin against Him. He agrees to postpone punishment. The nation will be allowed to enter the land. He will send His messenger before them and will drive out the nations in the land. But He promises a day of visitation in which He will punish those deserving such judgment (Ex. 32:34). He gives the people a reprieve, during which time they will be given an opportunity to prove themselves genuinely repentant and, thus, faithful. For those who are found continuously unfaithful, He will exact their lives. For they will have manifested their true character as kinsmen of Cain. In all this, however, Yahweh has not agreed to restore the covenant. A reprieve has been granted, but not an absolution. Yahweh will winnow the wheat from the chaff. The chaff will be destroyed.
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Though a reprieve has been granted, Yahweh tells Moses, “For I shall not go up among you, for you
are a stiff-necked people, lest I should finish you on the way” (Ex. 33:3b
CV). Hearing this evil word, the people mourn. Yahweh had also instructed Moses
saying, “take down your ornaments off you
that I may know what I should do to you” (Ex. 33:5b CV). The text then
records, “So the sons of
Thereupon, Moses removes his tent of office from the midst of the camp. He sets it up outside the camp and calls it the tent of appointment. Yahweh is no longer in the midst of the people. The camp has been polluted. The people could only seek Yahweh outside the camp. “It came to be as Moses entered the tent that the cloud column descended and stood at the portal of the tent, and He spoke with Moses. When all the people saw the cloud column standing at the portal of the tent, all the people rose and bowed themselves down, each man at the portal of his tent. So Yahweh spoke to Moses face to face, just as a man speaks to his associate” (Ex. 33:9-11a CV).
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Moses proceeds to intercede once again. At stake is the
presence of Yahweh. Yahweh has declared He will not go up among the people. Moses
is going to loyally question this decision. Yahweh has declared He knows Moses
by name and that Moses has found grace in His eyes. If so, argues Moses, “Let me know your way” (Ex. 33:13 CV). Yahweh’s “way” is the way of the covenant and
the way of His presence. His honor and glory are bound up with His covenantal
relationship to the fathers and to the sons of
(Go to Table of Contents, Chapter 5)
Yahweh’s “way” consists of His presence and His covenant relationship. It is in reference to
this passage that Jesus declares, “I am
the way and the truth and the life” (Jn. 14:6 CV). Jesus is not speaking
philosophically or theologically. He is speaking the language of election, the
language of covenant, the language of Yahweh’s presence. He is speaking
covenantally! For Jesus is proclaiming that Yahweh’s glory, Yahweh’s presence
is tabernacling in Him. Yahweh’s covenant with
Moses, having advocated only what Yahweh had declared, succeeds in his intercession. In response, Yahweh does not imply, but declares, “this matter of which you have spoken I shall do, . . .” (Ex. 33:17 CV). Moses then requests that Yahweh show him His glory. Yahweh answers in the affirmative, “I shall pass all My goodness before you and proclaim My name, Yahweh, before you; I will be gracious to whom I am being gracious and will have compassion for whom I am having compassion” (Ex. 33:19b CV). Yahweh’s glory is identified with His goodness and associated with His name, Yahweh, which means I shall become what I shall become. Yahweh cannot be manipulated. He is sovereign. What He shall become(Page 155) and what He shall do are determined by His will alone. His goodness alludes to Genesis, chapter 1. That which Yahweh Elohim created was declared “good.” It was good in terms of Elohim’s purpose for that which was created. Here, Yahweh’s “goodness” is the manifestation of His glory as related to the purpose of His created nation, the human, the national man, who is declared good.
“Goodness” associated with Yahweh’s name is demonstrated in His determination as to whom He will be gracious and as to whom He will have compassion. His grace and His compassion will be directed at His elect, His covenant partners in accord with His purpose to manifest His glory and His honor—His faithfulness to His word. Thus, He chooses to be gracious to the people of His covenant who are characterized as a stiff-necked people, and He chooses to have compassion on the nation which has sinned against Him by breaking His covenant.
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However, before manifesting the goodness of His glory to
Moses, Yahweh warns, “You cannot see My
face, for the human shall not see me and live” (Ex. 33:20 my translation). Yahweh
is here referring to the nation, the human, the man created and vivified at
Sinai by the covenantal breath of life—the Ten Words. Death has contaminated
the nation because of the worship of the golden calf. This death affects Moses,
as a member of the collective whole, for the nation consists of Moses, its
head, and the people—his complement. Yahweh created the nation male and female,
calling him
Earlier, Moses, Aaron and his sons, and the 70 elders, saw Yahweh and did not die. This is another illustration of Yahweh’s graciousness and compassion. He does make exceptions to His rules. All humans are contaminated by the death Adam brought into the race and are thus subject to the destruction which follows extended exposure to Yahweh’s glory. But Yahweh makes exceptions (for example, the nation at Sinai). Enoch is an exception to the rule “for soil you are and to soil are you returning” (Gen. 3:19 CV). Moses will later become an exception to the rule of death. He dies, is returned to the soil, but is resurrected before the eon of resurrection arrives (Jude v. 9; Matt. 17:3; Lk. 9:28-36).
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After beholding the veiled glory of Yahweh while residing in
the fissure of the rock and shielded by Yahweh’s palm from the passing of His
full glory, Moses is commanded to “Carve
for yourself two stone tablets like the first ones, and I will write on the
tablets the words which came to be on the first tablets which you broke” (Ex. 34:1 CV). The covenant is about to be reestablished, restored. Yahweh’s
presence would once again reside, dwell in the midst of the people, in the midst
of the camp.
(Go to Table of Contents, Chapter 5)
Thus, the Mosaic Covenant had become a ministry of death. It necessitated
the covenantal death of the nation. But this covenantal death necessitated a
covenantal resurrection of the nation if the promises to the fathers were to be
fulfilled. This is what Jesus referred to when He said to Nicodemus, “If anyone should not be begotten anew, he
can not perceive the
You are a teacher of
Nicodemus and the teachers of
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Paul takes up the theme of the veil of Moses in his second letter to the Corinthians, chapter 3. In this chapter, Paul alludes to the breaking of the Sinatic Covenant, referring to its restoration as a result of the intercession of Moses as “the ministry of this death” (v. 7 my translation), “the ministry of this condemnation” (v. 9 my translation). The sign of this restoration is the necessity of the veil over Moses’ face.
The glory of Yahweh had been revealed on the heights of
The first intercession of Moses succeeded in avoiding Yahweh’s hot anger. It succeeded in sparing the seduced people while judging the rebellious kindred of Cain, the instigators of the forbidden idolatry. The second intercession of Moses succeeded in regaining the promise of the land and Yahweh’s pledge to drive out its inhabitants. The third and final intercession of Moses succeeded in restoring the covenant and securing Yahweh’s presence among the people.
However, this presence would no longer be continuous and open. It would be veiled in the Tabernacle and come periodically as a theophany within or at the opening of the Tabernacle. However, during the interval in which the Tabernacle was being constructed, the glory of Yahweh’s presence would be mediated on the face of Moses.
The restored nation had been despoiled of her glory by Yahweh
just as
After Moses’ third intercession, Yahweh instructs him to carve
two stone tablets. Moses is then instructed to return to the summit of
Yahweh descends in a cloud and stations Himself with Moses. Moses then calls out the name of Yahweh. Yahweh, passing by before the face of Moses, responds with the following proclamation:
Yahweh, Yahweh El, Who is compassionate and gracious, slow to anger and with much kindness and truth, preserving kindness to thousands, bearing with depravity, transgression and sin, yet He is not immediately making innocent in order to make innocent, but visiting the depravity of the fathers on the sons and on the son’s sons, on the third and on the fourth generation. (Exodus 34:6-7 CV)
This proclamation of Yahweh reveals His mercy and His compassion, but also His just judgment upon those who refuse to repent and submit to His rule. This proclamation indicates that Yahweh’s mercy and compassion will be limited. His mercy and compassion allow for a period of repentance during which the nation will have the opportunity to turn back to serving Him.
However, after three or four generations of continued depravity (see also Ex. 20:5), Yahweh will visit the nation in judgment, ending the period of His extended mercy and compassion. Yahweh will not account the depraved, the ungodly, the lawless, the unfaithful ones as justified ones. Justification before Yahweh is always on the basis of faith/faithfulness. He will make or declare innocent only those who submit to His rule, only those who love Him with all their heart, soul, and strength, only those who love His law and seek to obey it.
Thus, Yahweh in His mercy and compassion restores His covenant
with
Moses remains on the summit with Yahweh for 40 days and 40
nights, during which time he writes down the instruction of Yahweh for His
restored people. At the end of this period, Moses descends having the two
tablets of stone which he had earlier carved out of the base of
Upon Moses’ return to the people, however, “the skin of his face gleamed because of His [Yahweh’s] speaking to him” (Ex. 34:29b CV). At this time, Moses becomes the mediator of the restored covenant and the mediator of the glory of Yahweh associated with this restored covenant. This glory needed to be mediated because of the idolatry of the people. No longer were the people able to bear the revelation of Yahweh’s glory directly. For this glory, unmediated, would destroy them because of the national transgression.
Again, the text reveals Yahweh’s mercy and compassion. He will
bear for the eon
this transgression, this sin,
at the end of which the restored covenant would be terminated in the covenantal
death of the faithful nation (in Christ’s death) and the covenantal destruction
of the holy city, the Temple, and the unfaithful nation according to the flesh,
the children of the Adversary, the kinsmen of Cain. Though
It is important to emphasize that the restoration of the covenant, the restoration of the glory of Yahweh’s presence in the midst of His people is based upon Yahweh’s identification with Moses who has been chosen to receive Yahweh’s favor as Moses testifies, “Yet You have said: I know you by name, and moreover you have found grace in My eyes” (Ex. 33:12 CV). This same Moses is innocent of the sin of idolatry. He remains faithful and remains graced, favored of Yahweh.
On the basis of his faithfulness and his favored position before Yahweh, Moses prayerfully requests that Yahweh remember that “this nation is your people” (Ex. 33:13 CV). He requests that the presence of Yahweh’s glory continue to lead the people. If this presence is denied, Moses declares, “do not bring us up hence” (Ex. 33:15 CV).
When Yahweh agrees to restore the covenant, He declares to
Moses, “I contract with YOU a covenant
and with
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Paul alludes to Eve being bound to the law of the man Adam in
Romans 7:1-3. This passage is an example of double entendre. Paul declares, “The law is exercising lordship over the man
for as long a time as he is living” (Rom. 7:1 my translation). The definite
article is used with the word “man.” Paul
is alluding to a specific man. In relation to the race, he alludes to Adam and The Law of Sin and Death associated with
Adam (
Paul continues, “For the under-man woman to the interest of the living man is bound, and continues bound, to the interest of law. But if might die the man, she is fully released, and continues (Page 158)released, from the law of the man” (Rom. 7:2 my translation). Here Paul refers to the “under-man woman.” He is alluding to Eve under the authority and headship of Adam and the race generated through Eve by Adam, which race is bound to The Law of Sin and Death passed through to all members of the race by the generative process of conception and birth. This is first stated by Paul in Romans 5:12, “as through one man the sin into the world-order entered, and through the sin the death, and thus into all men the death came through, upon the interest of which all sinned” (Rom. 5:12 my translation).
Paul also is alluding to
According to Paul in Romans 5:13-14, “for until law sin was being produced in the world-order, but sin is not put to account there not being law. But reigned the death from Adam to Moses, even upon the ones sinning not upon the likeness of the transgression of Adam . . .” (my translation). From Adam to Moses death reigned and continued to reign over humanity. All men die, each returns to the soil. But at the coming of Moses with his law, sin begins to reign, because the law counts up transgressions. Only those under the Mosaic Law could sin upon the likeness of Adam’s transgression, for, “where no law is, neither is there transgression” (Rom. 4:15b CV).
Thus, as long as Moses is covenantally/metaphorically alive,
Consequently, then, the man [Adam/Moses] being alive, an adulteress she [Eve/Israel] shall be designated [by the law of the man, Adam/Moses] if she might be to the interest of another man of a different kind [Christ Jesus]. But if might die the man [Adam/Moses], she [Eve/Israel] is free from the law [of the man, Adam/Moses]. So that [the man Adam/Moses, being dead and the law of the man Adam/Moses, not exercising lordship] she [Eve/Israel] is not to be an adulteress though she is being to the interest of another man of a different kind [Christ Jesus]. So that, my brethren, [because of the law of another man of a different kind, Christ Jesus] you also were put to death to the interest of the law [of the man Adam/Moses], through the body of the Christ into your becoming to the interest of another of a different kind [the Christ], Who out from among dead ones was roused in order that we now might bring forth fruit to the interest of God [Yahweh]. (Romans 7:3-4 my translation)
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Returning to the theme of Exodus, chapter 34, Moses descends
the mountain with the restored tablets of the covenant and with the glory of
the presence and the covenant of Yahweh reflected on his face. The text records
the response upon beholding Moses: “Then
Aaron and all the sons of
Once again, their fear is a sign of the proper fear before the
glory of Yahweh’s presence. Moses mediates that glory.
Thus, as long as the Mosaic Covenant remains in effect,
Whereas, under the original covenant at Sinai, Yahweh spoke to
Israel face to face (Deut. 5:4), now, under the restored covenant, Yahweh
speaks only to Moses face to face. In Moses the nation receives Yahweh’s grace,
Yahweh’s favor, Yahweh’s restored covenant, Yahweh’s presence. Because of the
faithfulness of Moses, the nation participates with Moses in the grace, the
favor, extended to him by Yahweh. As Yahweh exalts Moses, so in Moses He exalts
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When Moses descends the mountain, the skin of his face gleaming with the glory of Yahweh, he returns to the people bearing the two new stone tablets engraved with the Ten Words of the covenant. The original stone tablets had been flung down by Moses and broken. These stone tablets were “the handiwork of Elohim” (Ex. 32:16 CV). Yahweh had carved them out of the mountain and chiseled into them, with His own finger, the Ten Words of the covenant (Ex. 31:18; 32:16 CV). But the restored stone tablets had not been the “handiwork” of Yahweh. Moses had been commanded, “Carve for yourself two stone tablets like the first ones, and I will write on the tablets the words which came to be on the first tablets which you broke” (Ex. 34:1 CV).
The first stone tablets represented a covenantal ministry of
life. The national man had encountered Yahweh “face to face” (Deut. 5:4) and he lived (Deut. 5:24). He had been
directly favored, graced by Yahweh. He had been graciously granted the
privilege of beholding with his eyes and hearing with his ears the glory of
Yahweh. The stone tablets were heavenly. They were carved out of the
mountainous height of
However, due to the transgression of idolatry caused by the
worship of the golden calf, the curse of covenantal death had already come upon
the nation. Covenantal death had been activated. The nation had been taken and
formed out of the nations and would be returned to the nations at the end of
the eon
. As the verdict regarding
Adam’s transgression had been “for soil
you are, and to soil are you returning” (Gen. 3:19 CV), so also the verdict
regarding
The restored tablets of stone, in contrast to the original
stone tablets, are earthly. They are carved by Moses out of rock located at the
foot of
Thus, the original Sinatic Covenant was not meant to deal with
the death Adam brought into the world of humanity. It was a covenant that
graciously allowed a nation of sinners to enjoy what was denied to all other
nations—a relatively close relationship with Yahweh. This relationship granted
The Hebrew word for law, torah, comes from the root yara, meaning,
figuratively, to point out as if aiming the finger, thus, to teach (Strong’s Exhaustive
Concordance, compact ed., S.V. 8451 . . . torah; 3384 . . . yara). The Ten Words
of Yahweh’s covenant with Israel were engraved with the “finger” of Yahweh, thus, pointing out to Israel what was right in
the eyes of Yahweh. The Ten Words were the
way of Yahweh initiating
Thus, this covenant never necessitated perfection, sinlessness. It was made with and for sinners. It was meant to be obeyed and it could be obeyed (Deut. 30:11-18). The vital requirement was “love Yahweh your Elohim with all your heart and with all your soul and with all your intensity” (Deut. 6:5 CV), “For the word is exceedingly near to you, in your mouth and in your heart, to obey it. . . . to love Yahweh your Elohim, to walk in his ways and to observe His instructions, His statutes and His judgments, . . .” (Deut. 30:14-16 CV).
The faithful Israelite believed in Moses and in his heart
loved Yahweh’s Law. To love Yahweh’s Law was to be lawful. To hate Yahweh’s Law
was to be lawless. David broke Yahweh’s Law, but David was not lawless. He was
always a lawful Israelite. He always acknowledged Yahweh’s Law, especially when
it confronted him with his sins. On such occasions, David manifested his
lawfulness, his love of Yahweh by submitting to the judgment of Yahweh’s Law: “Thus saith the Lord God of
Yahweh distinguishes between lawfulness and lawlessness by looking at the heart, “for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Sam. 16:7 KJV), “The decadent one says in his heart, There is no Elohim . . . Have they no knowledge, all those contrivers of lawlessness, Who are devouring My people as they would devour bread? They do not call upon Yahweh” (Ps. 14:1-4 CV). The Israelite according to the flesh, the one not accounted Abraham’s child, is the one who says in his heart, “There is no Elohim.” This one is accounted lawless. His trust is not in Yahweh. He does not believe in Moses. He is disloyal, even though in outward appearance and confession he acts and talks like one who is lawful, one who loves Yahweh’s Law.
The faithful, lawful ones write Yahweh’s words on their
hearts. They lovingly seek to keep, obey, hearken to Yahweh’s voice, even
though they may fail to keep the words due to unavoidable circumstances or due
to temporary subjection to the distorted desires of the flesh. Keeping the
whole law did not mean perfection, sinlessness. It meant loving Yahweh with all
your heart, with all your soul, with all your intensity, which meant writing
Yahweh’s Law on your heart. The disposition resulting from such a heart sought
to keep the whole law. Such is its goal. Thus, the faithful ones are
characterized by lawful behavior generated out of Yahweh’s Law written on their
hearts. The unfaithful ones are characterized by lawlessness, lawless behavior
generated out of a heart which declares “There
is no Elohim,” a heart upon which Yahweh’s Law has not been written. Thus,
the law could be fulfilled and was fulfilled by many in
However, such righteousness could neither provide the justification of life to triumph over the condemnation of death brought in by Adam’s sin, nor provide the justification by faith required to receive the Celestial Allotment promised to the children of Abraham. Faith in Moses meant obedience to Yahweh’s Law, which righteousness brought the terrestrial blessings of the Mosaic Covenant. The faithfulness of Moses achieved the restoration of the Sinatic Covenant.
But, the faithfulness of Jesus the Christ achieved the fulfillment of the Law and the Prophets, the telos, end or goal of the law (covenantal/natural death), and the establishment of a new covenant which triumphed over both the condemnation of death brought in by Adam and the condemnation of death brought in by Israel’s idolatrous transgression. The faithfulness of Jesus the Christ provided the believer in Jesus the Christ the required righteousness of the New Covenant necessary to attain the Celestial Allotment promised to the children of Abraham. Those faithful ones under the Mosaic Covenant before the ministry of Jesus who were accounted Abraham’s children were accounted in Christ even as Abraham was accounted in Christ. The members of the faithful, elect seed of the Woman prior to Abraham and the covenant of circumcision (Abel through Abram) also were accounted in Christ even as Abram.
Faith in Christ meant freedom from the Mosaic Covenant
(contract), thus, freedom from the curse of the law, but not freedom from the
keeping of the law. In Christ, the law was written on the hearts of the Messianic
faithful ones by the spirit of Christ, the spirit of Yahweh (according to
Jeremiah 31:31-34), thus (Page 161)empowering those in Christ to keep the law in an era
of great affliction and persecution on behalf of the righteousness of the
kingdom. These faithful ones kept the law, not as those under the law, but as
those under the grace of Yahweh established by the New Covenant (
Slavery under the reign of Sin was not a negative feature of the law (see pages 900-902, “The Reign of Sin”). It was a positive feature because it provided both a knowledge of sin and the means of dealing with such sin so as to remain in faithful covenantal fellowship with Yahweh. It was an advantage the Israelites had over the nations. It was one aspect of having been drawn near to Yahweh. However, it implied the status of a minor, not adult son (see Gal. 4:1-7, especially CV, NGEINT).
As long as
The establishment of the New Covenant declared
Under the New Covenant, the faithful believers in Christ were
no longer slaves under the reign of Sin. Under the New Covenant sin was not
being counted up. Thus, Sin could no longer reign. Instead, grace reigned
through righteousness—the righteousness of Christ (Rom. 5:21). But this was the
case only if one remained under grace. If a circumcised Messianic turned back
to the Mosaic Covenant for life, he would once again be under law and, thus,
under the curse of the law. His sins would be counted up, and he would die in
his sins. Sin would once again reign in his mortal body. The righteousness of
the law could not deliver him from the curse of the law. If an uncircumcised
Messianic turned to the law by undergoing circumcision, he would be cut off
from Christ and the righteousness of Christ and come under the curse of the
law. His sins also would be counted up, and Sin would begin to reign in his
mortal body. He would no longer be under grace but under law. In Christ there
was no condemnation; outside Christ there was only condemnation. Any member of
the elect community outside Christ was in Adam, therefore under the curse of
the law brought about by the transgression of
At the restoration of the covenant entered into at Sinai,
Yahweh declares to Moses that He is “compassionate
and gracious, slow to anger and with much kindness and truth, preserving
kindness to thousands, bearing with depravity, transgression and sin, . . .” (Ex. 34:6b-7a CV). This He demonstrates by bearing with
The nation transgressed by worshiping the golden calf. But the
nation is made up of many individual members. Each member participating either
directly or indirectly in the worship of the golden calf transgressed the
covenant. From this perspective, the one transgression of the nation consists
of many individual transgressions, each being after the likeness of Adam’s
transgression. As such, each member of the nation is identified with Adam
typologically (Rom. 5:14b). Each is therefore considered by Paul “in Adam”: “For even as, in Adam, all are
dying, thus also, in Christ, shall all be vivified” (1 Cor. 15:22 CV). All
those under the Mosaic Law are considered “in
Adam.” As such, they are dying covenantally due to the curse of the law. But
here again is a case of double entendre. Not only are they dying under the
covenantal death brought about by the transgression of the nation at Sinai, but
they are also dying the common death of humanity brought about by the
transgression of Adam in
Under the Mosaic Covenant the law was engraved in stone
tablets. The faithful Israelite was required to write that law upon the tablet
of his heart. When this was done, his heart was accounted by Yahweh as
circumcised. Moses directs each Israelite to “place these my words upon your heart and upon your soul, . . .” (Deut. 11:18a CV). The prophet Ezekiel, instructing the sons of
The soul that is sinning, it shall die.
The son shall not bear the depravity of the father,
And the father shall not bear the depravity of the son. (Ezk. 18:20a CV).
The sons of
The sons of
Return and turn away from all your transgressions,
And your depravity shall not become a stumbling block to you.
Fling off from you all your transgressions in which you transgress,
And make for yourself a new heart and a new spirit.
Why then will you die,
house of
For I am not delighting in the death of him who dies . . .
Hence reverse yourselves and live! (Ezekiel 18:30b-32 CV)
This plea is legitimate. Yahweh indicates that these
disobedient sons of
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Since Yahweh had written the law, the Ten Words, on tablets of
stone, the individual Israelite had the responsibility of transferring those
words to his own heart. Thus, the Mosaic Covenant implied a distance between
Yahweh and His people. The covenant stood objectively over
In 2 Cor. 3:1-18, Paul argues that the old covenant is a ministry of death in contrast to the New Covenant which is a ministry of life. The old covenant had been written on stone tablets, but the New Covenant is written on the fleshly tablets of the heart. The spirit of Yahweh sent by His Son writes the law on the hearts of the believers in Jesus the Christ in contrast to the metaphoric finger of Yahweh writing His Law on stone tablets. The New Covenant is subjective. It transforms the believer internally. The spirit of Yahweh vivifies, makes alive, both covenantally and bodily. The community of faithful Messianics itself becomes the living covenant. The distance between Yahweh and His people has now been reduced and would be eliminated altogether when the ministry of the New Covenant was completed.
The Mosaic Covenant had also been written down in ink on scrolls. These scrolls became the holy scriptures. The New Davidic/Abrahamic Covenant is written in spirit on the hearts of human beings, turning the members of the covenantal community into living scrolls of holy scripture.
In accord with Exodus chapters 32-34, Paul declares the letter
of the Mosaic Covenant is killing. The old covenant is in its last days. It is
decrepit and dying and, so, can no longer give covenantal life. The curse of
the law is presently coming upon
Paul then contrasts the glory of the old covenant with the
glory of the New Covenant. The old covenant still manifests the glory of
Yahweh. That glory has not been either abolished or decreased. It is still
operating, but its operative manifestation is killing, bringing about the death
of the covenant; and with that death, the covenantal life of the nation is nullified.
The curse of the law is about to destroy the nation and its system of worship
centered in
The telos of the glory of Yahweh associated with the Mosaic Covenant is death. In contrast, the glory of Yahweh associated with the New Davidic/Abrahamic Covenant is bringing life, and its telos is covenantal/national/biological life. When Moses descended the mountain, his face reflected the glory of Yahweh. The people could not look intently into his face for any great length of time because Yahweh’s glory would destroy them due to the transgression of idolatry (2 Cor. 3:13). Therefore, Moses placed a veil over his face so the telos of the glory of Yahweh associated with the Mosaic Covenant would not be prematurely reached. When he spoke Yahweh’s words to the people, the veil significantly reduced the manifestation of Yahweh’s glory, thereby protecting the people from its potential destruction and implying its ultimate telos, death. The glory hidden by the veil of Moses would diminish and would no longer be reflected on the face of Moses when that glory of Yahweh would later enter the newly constructed Tabernacle, to be veiled behind the curtain of the Holy of Holies.
The ministers of the New Covenant established by Jesus the Christ have no need to veil their
faces. The glory of Yahweh associated with this New Covenant delivers life, not
death. Thus, this glory exceeds the glory of the old covenant. Paul declares,
however, that
However, once turning back to Yahweh by receiving Jesus as the Christ, the veil will be lifted. She will be able to read intelligently the words of Moses and come into a spiritual understanding of the Gospel of Christ as the fulfillment of the Law and the Prophets. Only the spirit of Christ can accomplish this transformation.
It is therefore no surprise, according to Paul, that the glory
of Yahweh revealed in the Gospel of Christ is hidden from the blinded minds of
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When Yahweh’s instruction concerning the Aaronic Priesthood
and the Tabernacle had been carried out by the sons of
In order for this to take place, the tabernacle had to be set up. Yahweh commands Moses, “On the first day of the month, in month one, you shall set up the tabernacle of the tent of appointment” (Ex. 40:2 CV). This included the anointing of the Tabernacle and all that was in it with the special anointing oil. Having completed the service of the Tabernacle, Aaron and his sons are brought near to the portal of the tent of appointment where they are washed, clothed with the holy garments tailored specifically for only them, and anointed with the holy oil. They are to serve as priests for the duration of the Mosaic Eon : “their anointing is to bestow on them an eonian priesthood throughout their generations” (Ex. 40:15b CV).
In the first month of the second year since the people had
gone forth from
When Moses had finished all the work and the cloud covered the tent of appointment, then the glory of Yahweh filled the tabernacle, so that Moses was unable to enter into the tent of appointment, for the cloud tabernacled on it, and the glory of Yahweh filled the tabernacle. (Exodus 40:33b-35 CV)
The glory of Yahweh now fills the Tabernacle. No longer would Yahweh’s glory be reflected on the face of Moses. No longer would Moses have to veil his face while speaking to the people. No longer would the tent of appointment be needed as the place for Yahweh’s presence. Yahweh’s glory is now in the midst of His people, veiled behind the curtain of the Holy of Holies.
The Aaronic Priesthood would now begin its service to Yahweh in association with the Tabernacle. Moses’ priestly service is now to be shared with Aaron. The covenant has been restored, and only Aaron the High Priest is permitted ritual entrance into the Holy of Holies, and this only once a year during the Day of Propitiatory-Shelter.
The nation is now covenantally ready to journey from Sinai to
CHAPTER 6
The restoration of the covenant and the return of Yahweh’s
glory into the midst of the people reestablishes the holiness of the nation. The
Book of Leviticus takes up this theme of holiness. It is the central theme of
Leviticus, “Holy shall you become, for I
am holy, Yahweh your Elohim” (Lev. 19:2 CV). The nation, as a result of its
covenantal relationship to Yahweh, is already holy, that is, separated from the
nations for the purpose of being Yahweh’s peculiar, special people. As Yahweh
is holy, that is, having separated Himself apart from the nations in order to
be the Elohim only of
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Holiness is not to be equated with moral purity or perfection. It is essentially being separated. Separation for the worship and service of Yahweh meant separation away from the idolatrous worship and service of the gods of the nations and separation to the Law of Yahweh, separation to obey that which is right in the eyes of Yahweh.
As Yahweh loves
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Leviticus is, thus, Yahweh’s instruction manual for attaining
the goal of Exodus 19:5-6a: “Now, if you
shall hearken, yea hearken to My voice and observe My covenant then you will
become Mine, a special possession, above all the peoples, for Mine is all the
earth. As for you, you shall become Mine, a kingdom of priests and a holy
nation” (CV). As Yahweh’s holy nation,
There is none like the El of Yeshurun:
Riding the heavens as your Helper
And in His augustness,
The skies,
The habitation of Elohim aforetime. . . .
Happy are you,
Who is like you?
A people saved by Yahweh,
The Shield of your Helper,
Who is also the Sword of your augustness!” (Deuteronomy 33:26-29a CV).
As Yahweh Elohim had “aforetime” rode the heavens in relation to the nations, now He rode the heavens as
But such benefit to the nations is only possible if
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All worship and service in
The covenantal health of the nation depended upon the faithful support of the Aaronic and Levitical priesthoods by the other tribes. The breakdown of the proper worship rituals associated with the Tabernacle would directly affect the covenantal health of the nation. The corruption of the Aaronic Priesthood would lead to the corruption of the Levitical Priesthood which would lead to the corruption of the nation’s covenantal status.
As the lungs of the body breathe the oxygen of life, so the
nation breathes the oxygen of the Ten Words of covenantal life. In these Ten
Words reside the vital breath of
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Leviticus describes worship and service “under the elements of the world” (Gal. 4:3 CV). It describes a
system designed by Yahweh Elohim for
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Leviticus begins this process of liberation by revealing
Yahweh’s sacrificial requirements. These sacrifices are not intended to appease
the wrath or disfavor of Yahweh. For Yahweh, according to the stipulations of
the covenant contract, is committed to bless
The author of Leviticus describes five kinds of sacrifices. The
first three are common to the nations who offered these sacrifices to appease
the anger of their gods or to gain favors from their gods.
The first three sacrifices described in Leviticus are the
burnt offering, the grain offering, and the peace offering. These three
offerings allowed access to Yahweh’s presence in the Tabernacle. They were not
concerned with sins but with the contaminated or polluted condition of all
humanity due to the death Adam brought into the race. This contamination or
pollution is labeled “The Law of Sin and
Death” by Paul (
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Paul describes this law as follows:
For, when we were in the flesh, the passions of sins, which were through this law [the law of Adam and the law of Moses], operated in our members to be bearing fruit to the death [the death that Adam brought in, Rom. 5:12]. . . . For we are aware that the law [Mosaic Law] is spiritual, yet I am fleshly, having been disposed of under the sin [the sin of Adam which brought in death]. . . . Yet now it is no longer I who am effecting it [the death that Adam brought in], but The Sin [The Law of Sin and Death (Page 168)brought in by Adam] making its home in me. . . . For I am gratified with the law of God [the Mosaic Law] as to the man within [the mind, the heart, the spirit], yet I am observing a different law in my members [The Law of Sin and Death, Rom. 8:2], warring with the law of my mind [the Mosaic Law, the Law of Yahweh], and leading me into captivity to The Law of Sin [which Adam brought in] which is in my members. What will rescue me out of this body of this Death?! Grace! I thank God, through Jesus Christ, our Lord. Consequently, then, I myself with the mind, indeed, am slaving for Yahweh’s law, yet with the flesh for Sin’s law [The Law of Sin and Death brought in by Adam]. Nothing, consequently, is now condemnation to those in Christ Jesus. Not according to flesh are they walking, but according to spirit, for the spirit’s Law of Life in Christ Jesus frees you from The Law of Sin and Death. For without power [disabled] is this law [The Law of Sin and Death]. In the sphere of the interest of this: It began to be weak through the flesh; Yahweh His own Son sending, in the likeness of sinful flesh, and concerning sin, condemned The Sin [The Law of The Sin and The Death brought in by Adam] in the sphere of the flesh, in order that the just requirement [life] of The Law [the spirit’s Law of Life in Christ Jesus] may be fulfilled in us, the ones who are not walking in accord with flesh, but in accord with spirit. (Romans 7:5, 14, 17; 7:22-8:4 my translation)
The flesh refers to the body under the influence of an alien
power, force, law—The Law of Sin and Death which is the source
of the inclination, the propensity to produce sins, the distortion of the five
senses of the soul. Thus, the origination of man’s problem is traced back to
Adam, not Moses. The Mosaic Law makes
He who loves Yahweh’s Law and writes it in his heart serves
Yahweh and His law with his mind, actively choosing to suppress the
inclination, the propensity of the alien law within his members, while
committing the members of his body to the Law of Yahweh. Thus, a war between
two laws, The Law of Sin and Death and the Law of Yahweh, results. Only
This, however, does not mean the nations could not have a
similar experience. As the nations codified laws of proper moral behavior for
themselves, it became possible to experience a similar struggle. But the
nations did not have their sins counted up by Yahweh, since they were not
placed under the Law of Yahweh. Only under the Law of Yahweh could a person
commit transgression and become accountable to Yahweh for that transgression. Since
Yahweh had not placed the nations under His law (the Mosaic Covenant, the
Mosaic contract between Yahweh and
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Because of this awareness of The Law of Sin by Israelites and the counting up of sin as transgression, the Mosaic Covenant, the Mosaic system, adds two original sacrificial offerings—the Sin Offering and the Guilt Offering. The purpose of the Sin Offering is to make a propitiatory-shelter for unintentional sins against the commandments, the statutes, the judgments, the instructions, and the testimonies of Yahweh (Lev. 4:1-31). The purpose of the Guilt Offering is to make reparation or restitution for an intentional or unintentional sin against man or Yahweh. This offering also requires a Sin Offering to provide a propitiatory-shelter for the sin committed. Reparation is based upon a determination of proper value plus an added fifth of the proper value. Thus, the Sin Offering and the Guilt Offering are clearly related. Both are provisions for dealing with transgressions which must continually be accounted for.
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Under the Mosaic system, Yahweh’s compassion, mercy, and
kindness are revealed in the potency attributed to repentance. Yahweh
continually calls for
Yahweh declares of the wicked,
And when the wicked turns back from
his wickedness which he does
And is executing judgment and justice,
He [the wicked one] shall be keeping alive his soul.
(Page 169)And he is seeing and turning back from all his
transgressions which he did,
Verily he shall live. He shall not die. (Ezekiel 18:27-28 CV)
Repentance has the potency to deliver the wicked, the lawless, from covenantal death, covenantal curse. Repentance, consisting of turning back from one’s wickedness (remorse and confession) and executing judgment and justice (lawful behavior, making restitution), restores the lawless one to covenantal life, covenantal blessing, covenantal righteousness before Yahweh.
But the righteous one is also in danger. Yahweh declares,
Yet when the righteous turns back from his righteousness
And does iniquity according to all the abhorrences
which the wicked does,
Shall he do so and live?
All his righteous acts which he did
shall not be remembered;
In his offense with which he offends,
And in his sin with which he sins,
In them shall he die. (Ezekiel 18:24 CV)
This is what it means to keep the whole law! To keep the whole law one must be committed to lawfulness with all one’s heart, all one’s soul, and all one’s intensity, to the end. Keeping the whole law means being faithful to the end. It is not a matter of weighing one’s righteous acts against one’s wicked acts. One can fall short at any time, even at the end of one’s life or just prior to a warning of judgment and call to repentance by a prophet.
If one turns to lawless acts intentionally, one’s covenant
relationship to Yahweh is threatened. Repentance with the whole heart, soul,
and intensity is required to receive restoration to covenantal righteousness. Those
whose hearts are circumcised will repent when confronted by Yahweh’s Law in the
mouth of Yahweh’s priests, prophets, and faithful sons of
Keeping the law is not only possible, but also expectable. It could and should be kept! Yahweh’s compassion, mercy, and kindness through the potency of repentance make it most probable! There is no excuse for failure! To fail to keep the law is to have chosen to fail, to have hardened one’s heart to Yahweh’s compassionate, merciful, kind pleadings. Failure to keep the law is hatred of Yahweh, disrespect toward His love, His honor, and His glory.
Milgram (1991) further states,
I now have discovered that this principle was already known by the rabbis. ‘R. Simeon b. Lakish said: Great is repentance, which converts intentional sins into unintentional ones’ (B. Yoma 86b). The early rabbis show awareness of this principle in another context: the ritual of the Day of Atonement. They raise the question of how the high priest’s bull is capable of atoning for his deliberate sins, and they reply, ‘Because he has confessed his brazen and rebellious deeds it is as if they became as unintentional ones before him’ (Sipra, Ahare par. 2:4,6; cf. t. Yoma 2:1). Thus it is clear that the Tannaites attribute to repentance—strikingly, in a sacrificial ritual—the power to transform a presumptuous sin against God, punishable by death, into an act of inadvertence, expiable by sacrifice. (p. 373)
An example of the potency of repentance to transform an intentional sin against Yahweh, punishable by death, into an act of inadvertence is found in 2 Samuel 12:1-13. David has sinned intentionally against Yahweh by committing adultery with Bathsheba, the wife of Uriah, and by murdering Uriah. Nathan the prophet confronts David with these sins. David remorsefully repents, confessing, “I have sinned against Yahweh” (2 Sam. 12:13a CV). Nathan then reveals Yahweh’s judgment, “Now Yahweh, He has remitted your sin, you shall not die” (2 Sam. 12:13b CV).
In this case, Yahweh does not even require the Guilt Offering. It thus takes the
potency of repentance one notch higher. This is later referred to as “the sure mercies of David” (Isa. 55:3;
2 Chr. 6:42; Ps. 89:24; Acts 13:34;
The Guilt Offering would be made by Jesus on behalf of all those believing in Him. He would become their Guilt Offering. As a result, the Apostles of Jesus would be authorized to proclaim, “Repent and be baptized each of you in the name of Jesus Christ for the pardon of your sins, and you shall be obtaining the gratuity of the holy spirit” (Acts 2:38 CV).
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This sacrificial system is necessary since the Mosaic system
of law made it impossible not to sin. This is the meaning of Paul’s statement
concerning the law in Gal. 3:19: “On
behalf of the transgressions was it added, . . .” (CV). The law was added
to the promise with the precise function of providing a knowledge of sin. It
was to agitate The Law of Sin and Death brought in by Adam, thus revealing the contaminated condition of humanity and
making the sons of
Any Israelite coming in contact with the carcass of those animals designated unclean becomes defiled: “Also you are defiling yourselves with these: (Everyone touching their carcass shall be unclean until the evening; everyone carrying some of their carcass shall rinse his garments and will be unclean until the evening.)” (Lev. 11:24-25 CV). Touching the carcass of a clean animal also makes one unclean (Lev. 11:39). To become unclean is sin, missing the mark of cleanness. Cleansing is thus necessitated, even if the contact is accidental. However, though sin is counted up, the law provides a way to deal with it so that one’s covenantal relationship with Yahweh is not broken. In the cases here mentioned, cleansing with water becomes the remedy for such uncleanness.
All such uncleanness excluded the unclean one from the
worshiping community, since anyone unclean is restricted from worship, being
denied access to the Tabernacle. Impurity, however, is not understood as mystic
taboo. It is meant to make clear the contaminated condition of humanity (the
operation of death within each person) before Yahweh. By restricting the
participation of the unclean from worship of Yahweh in the community assembly,
This is Yahweh’s doing. Yahweh constitutes this nation a
nation of sinners. The Law of Sin is
increased (Rom. 5:20), multiplied by the law. But the law not only constitutes,
makes, appoints the “many” sinners,
it is a guardian garrisoning the “many” sinners within the beneficial confines of Yahweh’s covenant, guiding the “many” in the art of doing what is right
in the eyes of Yahweh, thereby becoming, in the long run, Yahweh’s escort to
the Christ (Gal. 3:23-24). In the short run, the “many” are taught what it means to be holy; they are taught to walk
in the righteous way of Yahweh. Yahweh’s commandments, statutes, and judgments
provide
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That the foregoing is the case with impurity is illustrated by the next example of impurity—purification relating to childbirth (Lev. 12:1-8). When a woman gives birth to a child, she becomes unclean:
When a woman conceives seed and bears a male then she will become unclean seven days; as the days of her menstrual period shall she be unclean. On the eighth day the flesh of his foreskin shall be circumcised. Then she shall dwell thirty-three days more in her cleansing bloodflows. She shall not touch anything holy, and she shall not come to the sanctuary until the days of her cleansing be full. And if she should bear a female, then (Page 171)she will be unclean two weeks, as during her period, and she shall dwell sixty-six days more in her cleansing bloodflows. (Leviticus 12:1b-5 CV)
Thus, a woman after bearing a child is automatically contagiously unclean for one or two weeks. Anyone or anything she touches during this period becomes unclean as well. After this initial period, the woman remains unclean in herself, but no longer an agent of pollution to other people. However, she continues to be contagious in relation to holy things. As such, she has to refrain from touching anything holy. Thus, for example, she cannot partake of meat from a peace offering, and she is restricted from participating in an assembly gathered for worship.
Even a woman’s menstrual blood makes her unclean seven days, and anyone touching her is unclean until the evening. Everything upon which she lies or sits during this period is unclean, and anyone who touches these unclean items becomes unclean until evening and must go through the cleansing ritual (Lev. 15:19-24).
Such uncleanness is sin, missing the mark. It becomes counted up, one becomes accountable for it, responsible for it, and so must go through the cleansing ritual to remain a faithful member of the covenantal community. Refusal to obey the required cleansing process is to become cut off from the community of faithful ones, one’s people. This meant being cut off from the promises, including the promises made to Abraham.
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Skin diseases blotching the skin make the victim unclean. The defining factor is wholeness. If a skin disease covers the skin completely, resulting in no blotches, no mixture, the disease is not considered unclean. Clothes coming to have a mold become contagiously unclean. The same is true for houses. The Mosaic Law provided no means for curing or cleansing skin diseases. If one became unclean as a result of skin disease, one was placed outside the camp or apart from the clean until the skin disease either cleared up or was healed by Yahweh. Community exclusion in these cases did not cut one off from the future Abrahamic promise related to the Celestial Realm associated with the Celestial Jerusalem.
All such sin associated with uncleanness, pollution,
contamination, and mixture is a continual reminder to the sons of
Covenantal exclusion due to skin disease is not to be associated with the victim’s ultimate destiny. Such misfortune is not to be understood as the result of personal sin. It is not to be explained in terms of moral guilt. Such uncleanness is sin, but not moral guilt. Such a person is charged with cultic guilt due to the fact that he/she is responsible for bringing pollution within the covenant community. When the skin disease is removed, a Guilt Offering is required.
Such uncleanness results in loss of social and religious covenantal relationship and blessing, but does not lead to being cut off from one’s people. Such a person becomes unclean and removed from intimate community relationship, but is not excluded from community care. Such people become the required responsibility of the clean on behalf of the unclean. Here is an opportunity to manifest one’s love for one’s neighbor suffering innocent misfortune.
However, it must be emphasized that contact with the unclean causes contamination to the clean person making the contact. Such is sin, but not moral sin. Such sin did not cause exclusion from the covenant. One remains a member in righteous standing, as long as one remains obedient to the instructions of the law.
These samples establish the fact that the Mosaic Law increased
sin, taking it into account, and holding the sons of
In Leviticus, chapter 15, uncleanness due to various discharges of the body is described with instructions concerning the ritual process for cleansing. Genital diseases cause long-term uncleanness, while emission of semen by the male or menstrual flow by the female cause short-term uncleanness. The Hebrew word for body in this text is basar, meaning flesh. Discharges of the flesh cause uncleanness, impurity. Paul’s use of the term flesh to describe the body under the influence of the alien Law of Sin and Death most likely has its source in this Leviticus text.
Uncleanness, impurity comes from the discharges of the flesh. Such
uncleanness defiles the Tabernacle of Yahweh: “You will warn the sons of
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Chapter 16 of Leviticus connects the theme of defilement,
uncleanness, impurity with the instructions concerning the Day of Propitiatory-Shelter
by first making reference to the uncommon deaths of Aaron’s two sons (Nadab and
Abihu). These two sons attempted to approach Yahweh with alien fire, that is,
unauthorized fire, thereby defiling themselves as well as the Sanctuary of
Yahweh. The judgment of Yahweh was instantaneous: “Hence fire came forth from before Yahweh and devoured them, and they
died before Yahweh” (Lev. 10:2 CV). Their burnt bodies were taken from the
presence of the
Once a year, on the tenth day of the seventh month, a sabbath
is proclaimed and a propitiatory-shelter is made for the sins of the nation as
a collective whole. This propitiatory-shelter provided cleansing for the
Only the Chief or High Priest (in this case, Aaron) could enter the Holy of Holies with the cleansing blood of the Sin Offering. The High Priest first makes a propitiatory-shelter for himself and his house. This meant a Sin Offering of a young bull. He then casts lots to determine which of the two goats would be sacrificed as a Sin Offering for the covenantal community and which would be sent into the wilderness, symbolically carrying the sins of the nation away from the presence of Yahweh. The blood of the Sin Offering is then sprinkled on and before the mercy seat (the seat of propitiatory-shelter covering the Ark of the Covenant within the Holy of Holies), on the tent of appointment, and the altar of burnt offering in the main courtyard. Finally,
When he has finished making a propitiatory shelter for
the holy place and the tent of appointment and the altar, he will bring near
the live hairy goat. Aaron will support his two hands on the head of the live
hairy goat, confess over it all the depravities of the sons of
Again, the purpose of these blood rituals is stated clearly in
verse 16: “Thus he will make a
propitiatory-shelter over the holy place because of the uncleannesses of the
sons of
The Day of Propitiatory-Shelter is declared to be
(Page 173)an eonian statute: in the seventh month on the tenth
day of the month you shall humble your souls, and no work at all shall you do .
. . For on this day shall one make a propitiatory shelter over you to cleanse
you from all your sins. Before Yahweh shall you be clean . . . This will come
to be for you as an eonian statute to make a propitiatory shelter over the sons
of
The duration of this statute is limited to the Mosaic Eon . The day is to be a solemn day in which the people “humble” their souls. This assembly of the nation will not be a joyous occasion. It will be an annual reminder of the contamination of both the nation and the human race as a result of the death brought in by Adam, upon which death all sinned, all missed the mark of uncontaminated life, all biologically inherited the alien Law of Sin and Death encoded in the members of the body of flesh.
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In chapter 17 of Leviticus, Yahweh speaks to Moses concerning
the one place for sacrificial offerings. Yahweh instructs Moses to speak to
Aaron, his sons, and to all the sons of
The purpose of this statute is to avoid any possible sacrifice
to other elohim, other gods, “hairy goat
demons.” The sons of
This is in order that the sons of Israel may bring their sacrifices which they have been sacrificing on the surface of the field—that they bring them before Yahweh, to the priest at the opening of the tent of appointment, and sacrifice them as sacrifices of peace offerings to Yahweh. . . . No longer shall they sacrifice their sacrifices to hairy goat-demons after whom they have been prostituting. An eonian statute shall this become for them throughout their generations. (Leviticus 17:5-7 CV)
The wilderness had been associated with demons, and sacrifices
made in the wilderness had been made to these “hairy goat-demons.”
This statute is declared to be an “eonian statute” throughout their generations. It is not limited to
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Closely related to the theme of sacrifice in relation to the worship and service of other elohim is the statute prohibiting the eating of blood. Again, the penalty for disobedience is being “cut off” (Lev. 17:14). Yahweh declares, “I will set My face against the soul eating blood, and I will cut him off from among his people, for the soul of the flesh, it is in the blood, and I Myself have assigned it to you to make a propitiatory shelter over your souls on the altar; for the blood, in the soul it makes a propitiatory shelter” (Lev. 17:10b-11 CV). Blood becomes holy because Yahweh assigns it the role of covering over sin.
The Hebrew text uses the word nephesh, meaning soul, to refer to the life of each Israelite. The author of Leviticus quotes Yahweh as stating the soul is in the blood. The word nephesh in Hebrew is always associated with the five senses. A concordant study of the usage of this word throughout the Hebrew Scriptures will support this conclusion.
In Genesis 2:7, Yahweh breathes into Adam’s nostrils the breath of life, and the Hebrew text concludes Adam became “a living soul [nephesh].” In 1 Corinthians 15:45, Paul declares, “The first man, Adam, became a living soul” (CV), quoting from Genesis 2:7 and using the Greek word psuche, soul, as (Page 174)the equivalent of the Hebrew nephesh. In the very next verse (1 Cor. 15:46), Paul refers to the first humanity associated with Adam as soulish in contrast with the second humanity associated with Christ, which he designates as spiritual.
Adam at his creation, his formation, becomes soulish. The breath, the spirit breathed into his nostrils makes him a living soul. He now becomes a sentient being, the blood delivering the spirit to the members of his body making them sentient—see, hear, touch, taste, smell. The soulish man can die. For the soul is in the blood. The shedding of blood can result in death.
After Adam sins, The Law of Death is activated within him. He can now die without the shedding of his blood. Yahweh declares of Adam after his sin, “soil you are, and to soil are you returning” (Gen. 3:19 CV). In Leviticus 17:13b, Yahweh commands the hunter of game to “pour out its blood and cover it with soil” (CV), a reminder of the Sin and Death brought in by Adam.
The Law of Death operates within humans and results in a return to the soil out of which Adam was formed. The Law of Sin operates within the members of the body of humans, inciting the senses to commit sin (pushing the senses beyond their healthy application), including the taking of another person’s life (soul) by the shedding of that person’s blood. Thus, in the world in which The Law of Sin and Death operates, the threat of murder by means of the shedding of blood is in the hands of each individual human.
The Levitical law reminds all Israelites of the holiness of
life by assigning the blood as the means of providing a propitiatory-shelter (a
covering) over sin. It is thus a constant reminder of man’s contamination by
death and by sin. Man cannot affect The
Law of Death, but he can affect, control, repress, war against the input of
the operation of The Law of Sin. This
is precisely the function of the Law of Yahweh given to
Thus, the blood is associated with both life and death. Within
the living body it is life. Outside the body it is death. As a result, the
blood outside the body can be contaminating when contact is made with it, as
indicated in the case of menstrual blood. But it can also be an agent of
cleansing, as indicated in the usage of blood to ratify the Sinatic Covenant as
well as its usage to ceremonially cleanse the Tabernacle, the land, and the
people of
The blood of a sacrificed animal also provides a propitiatory-shelter, a covering, over the sin or sins of the offerer. The animal is not a substitute for the offerer. The offerer, by laying his hands on the animal, identifies with the animal in order for the blood of the animal to be identified by Yahweh as on behalf of the offerer. The offerer remains under the verdict of death (that is, he is still dying as a result of The Law of Death operating in him), and his sin or sins are not removed, but covered, so that Yahweh can maintain a close relationship with the sinner; for sin (as well as death) makes one an enemy of Yahweh. As long as sin is covered over by sacrificial blood, the offerer is not counted, and, thus, not treated as an enemy, but a covenantal friend of Yahweh.
This applies to the sacrificial death of Jesus. His shed blood provides forgiveness of sins, but does not eradicate sins. His death is not substitutionary, for those believing in Him still die the death that they received from Adam. If Christ is their substitute, they would not have to die. Christ is not a substitute. He was the last (eschatos, 1 Cor. 15:45) Adam because His death satisfied the verdict of Yahweh over Adam’s sin, and, becoming the second Adam (1 Cor. 15:47), His life initiated a superseding verdict on behalf of all human beings—Death is no longer the last word; justification of Life is Yahweh’s new verdict on behalf of all human beings; all human beings will be raised out of the Death Adam brought in, into the Life Jesus Christ brought in (Rom. 5:12, 18); The Law of Sin and Death is in the process of being eradicated, replaced by The Law of the Spirit of Life in Christ Jesus. This new law has already rejuvenated the Ecclesia of Christ residing in the Celestial Realm with her Lord for the past 2,000 years and has been and will be rejuvenating the rest of humanity, excluding none, by the end of this (our own) present age.
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As shown in Structure 10, which forms a simple introversion, the central member of the structure of the Book of Leviticus consists of chapters 18 to 20. The theme and the title can be set forth as “Yahweh’s Covenant—The Central Theme of Holiness: Be Ye holy For I Am Holy.”
The A members direct instruction to the sons of
They are specifically instructed, “According to the deeds of the
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Those high officials responsible for the monitoring of
This is why the faithfulness of the sons of
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The central member of the structure of chapters 18-20 (Structure
10, B 19:1-37) is directed to “the whole
congregation of the sons of
It is vital that these officials remain holy by faithfully observing all Yahweh’s statutes and judgments. For if their personal faithfulness is jeopardized, their judicial role is jeopardized. Personal unfaithfulness results in administrational unfaithfulness—judicial injustice. Such injustice will lead to national sickness, national disobedience leading to Yahweh’s implementation of covenantal curse, national judgment.
(Page 176)Thus, the importance of judicial justice in the higher and lower courts in the land can be appreciated. Chapter 18 takes up the theme of judicial justice in the higher courts, emphasizing Yahweh’s statutes. Chapter 20 takes up the theme of judicial justice in the higher courts, emphasizing Yahweh’s judgments. Chapter 19 treats the theme of judicial justice in the lower courts, emphasizing the essence of holiness: separation and wholeness.
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Chapters 18 and 20 can be divided into three corresponding sections as presented in Structure 11.
Both chapters are directed to the sons of
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The third section of Leviticus, chapter 18 (E1 of
Structure 11), establishes the purpose of Yahweh’s statutes. His statutes make
possible a holy land. The statutes of the nations polluted the land. Yahweh
plans to remove these nations from the land. The text describes this as the
land vomiting the people out due to their defilement (
The corresponding third section of Leviticus, chapter 20 (E2 of Structure 11), establishes the purpose of Yahweh’s judgments. His judgments make possible a holy people. The judgments of the nations, based upon their own statutes, polluted the people, making them unclean in Yahweh’s eyes and causing them to become an irritation to Him (20:23 CV). A holy land is dependent on a holy people. A holy people is dependent on holy statutes and holy judgments.
Thus, Leviticus 18:26 consists of a command directed to
Israelites and sojourners. The positive side of the command is to “observe My statutes and My judgments.” The
negative side of the command is not to do “any
of these abhorrences” of the men of the land. Chapter 18, verses 27-28,
declare the purpose of the command: purification of the land. The men of the
land, soon to be vomited out, committed abhorrences and made the land unclean. By
observing Yahweh’s statutes and judgments, the sons of
The command of Leviticus 18:26 is then restated in 18:30. Again,
it consists of a positive and a negative side. The sons of
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Returning to the corresponding third section of chapter 20 (E2 of Structure 11, 20:23-27), a presentation of its literary structure (Structure 12) will prove beneficial to its exegesis.
Structure 12 begins with a command and ends with a judgment. The
sons of
Yahweh then promises
The central member, e
20:25 of Structure 12, presents
The center of the entire Book of Leviticus has now been reached. Structure 13 presents the literary structure of chapter 19, emphasizing judicial justice in the lower courts:
Leviticus, chapter 19, as presented in Structure 13, is
addressed to the whole congregation of the sons of
The whole congregation is to become holy, separated, and committed to observing the laws of Elohim in its conduct and official judgments (f1 19:1-2, Structure 13). This is confirmed and emphasized in the corresponding closing member of Structure 13: “Hence you will observe all My statutes and all My judgments and do them: I am Yahweh” (f2 19:37 CV). Thus, they are to be holy because “I am holy, Yahweh your Elohim” (19:2 CV), and they are to observe faithfully all Yahweh’s statutes and judgments because Yahweh is supreme Ruler, King. Yahweh is sovereign. His statutes and judgments are the absolute standard by which justice shall prevail throughout the whole land.
The next member (g1 19:3-10) of Structure 13 reiterates
the royal law: Love Yahweh your Elohim and your neighbor as yourself. These
judges are to exemplify in their conduct and legal judgments the love of Yahweh
and love of their neighbor, their fellow men. Thus, each is to fear, respect,
honor his mother and father (v. 3), which is the fifth commandment of the Ten
Words spoken to all
The corresponding member (g2 19:32-36) of Structure
13 concerns itself with this same royal law, emphasizing the just treatment of
the sojourner in the land. He also is to be considered a neighbor and, so, extended
the same love as granted to an Israelite. These judges and the nation are
called upon to remember their own experience as sojourners in the
The third member (h1 19:11-18) of Structure 13 provides
examples of loving Yahweh and neighbor. Members of the whole congregation of
the sons of
Another example of loving Yahweh and neighbor is the refraining from extortion and pillage. Immediate payment of wages for work contracted also exemplifies love of Yahweh and neighbor. Wages withheld would be an injustice against the welfare of the laborer. It could be used to tyrannize, to enslave, to humble, to dishonor the worker. The blind and the deaf are not to be abused by taking advantage of their defect. Love of neighbor means honest, just treatment of those whose defects make them vulnerable to mistreatment and abuse. All judges are to render fair judgments. They are not to show favor to the rich and powerful, to those of reputation or high standing in the community: “In righteousness shall you judge your companion” (Lev. 19:15b CV). This also means not favoring unjustly the poor, the weak, the humble because of pity on the part of the judge. Slander against his neighbor leading to an unwarranted sentence of death (thus, murder, commandment number 6) is a sign of hatred of the neighbor. Thus, the opposite of loving one’s neighbor with all your heart, mind, and soul is hating “your brother in your heart” (19:17). Hence, this section concludes with the royal law, “You will love your associate as yourself: I am Yahweh” (19:18 CV). To be holy means to act, think, behave, judge in conformity with the character of Yahweh, which His statutes and judgments reveal.
The corresponding member (h2 19:20-31) of Structure 13 provides examples emphasizing the love of Yahweh. In this section Yahweh prohibits divination (eating on the mountain), sorcery (consulting clouds), worship of other elohim (body grooming, laceration, or tattooing connected with false worship), the prostituting of one’s daughter (cult prostitution). Against these idolatrous acts, Yahweh commands, “My sabbaths shall you observe, and My sanctuary shall you fear: I am Yahweh” (Num. 19:30 CV). Yahweh and only Yahweh will be worshiped and served. Only Yahweh’s sabbaths shall be observed. Only Yahweh’s sanctuary, the Tabernacle, will be the place where Yahweh will dwell in the midst of the people and where the people will offer sacrifices to Yahweh.
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At the very heart of the Book of Leviticus, the central literary member (19:19, Structure 13) of the central literary member (19:1-37, Structure 10) of the central literary member of the book as a whole (18:1- 20:27, Structure 10) is verse 19 of chapter 19.
My statutes shall you observe: your beast you shall not cause to copulate dissimilarly; your field you shall not sow dissimilarly, and a garment dissimilarly made of lindsey-woolsey shall not come up on you. (CV)
This single verse contains and illustrates the essence of
holiness: Separation and Wholeness. Only
The second part of Leviticus 19:19 illustrates what Yahweh
means by separation, holiness. To be holy is to be separated to the worship and
service of only Yahweh. Such separation demands wholeness, no mixture, thus purity. This is illustrated in verse 19
by the prohibiting of mixed breeding, mixed sowing, and(Page 180) mixed weaving.
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The first generation coming out of
As presented in Structure 14, the introduction of the Book of
Numbers (A1 1:1-19) records Yahweh’s command to Moses to number the
whole congregation of the sons of Israel. This command is given to Moses in the
tent of appointment (the Tabernacle) in the wilderness of Sinai on the first
day of the second month of the second year of the departure of the people from
As shown in Structure 14, the third section of the Book of
Numbers (B2 26:1-36:12), in literary correspondence to the second
section, gives an accounting of the second numbering and preparation of the (Page 181)nation for entrance into the Promised Land. The journeying is over. The first
generation is dead. The second generation is camped in
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The journey from
Yahweh’s anger is aroused, and He sends fire among them in
judgment. The text indicates this fire “consumed
some among them and devoured the outmost part of the camp” (Num. 11:1b CV).
The “outmost part of the camp” consisted of the mixed multitude described in Exodus 12:38: “Moreover a mixed multitude ascended with
them [
Other members of this mixed multitude, this rabble residing in
the midst of the people, “lusted after
yearning; and again the sons of
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It is in the midst of this situation that Moses in desperation cries out to Yahweh,
Why have You dealt evil to your servant? And why have I not found grace in Your eyes that You placed the load of all this people on me? Was I myself pregnant with all this people, or did I generate it, that You should say to me: Carry it in your bosom just as a foster-father carries a suckling child, to the ground about which You had sworn to their fathers? From where would I find flesh to give to all this people? For they are lamenting to me, saying: Do give us flesh and let us eat. I am not able, by myself alone, to bear all this people, for it is too heavy for me. So if thus You are doing to me, kill me, I pray, yea kill me. If I have found grace in Your eyes then do not let me see Your evil. (Numbers 11:11-15 CV)
Just prior to this outcry, in verse 10, “Moses heard the people lamenting . . . And the anger of Yahweh grew
exceedingly hot, and in the eyes of Moses it was evil” (CV). Moses
understood Yahweh’s anger meant the application of evil. Those contaminated by
this rebellious lust must be destroyed. The people as a whole were affected by
this disloyal attitude. They began to lament their departure from
Thus, Moses concludes he is a failure as a leader. The burden is too heavy to be borne by one man. He requests that Yahweh kill him rather than that he should see Yahweh’s evil against the people. In his (Page 182)distress, Moses fails to consider Yahweh’s capacity to provide and Yahweh’s compassionate and merciful use of evil.
Moses is fully aware of the injustice and ingratitude of the people’s lament. On the other hand, he can understand their desire for meat. The desire is not evil. The evil is their lustful attitude issuing into a lament revealing a lack of trust in Yahweh’s faithfulness and a lack of confidence in Yahweh’s love for them. Again, Yahweh is indirectly being accused of capriciousness, the essential characteristic of the gods of the nations.
However, the solution to the problem is essentially understood by Moses. The overwhelming stress of the situation has clouded his perception and conception due to his false, and thus evil, conclusion that he is to blame. Moses has not failed. He is not to be blamed for the people’s lament. Within his complaint to Yahweh, he reveals a knowledge which should have avoided the response emanating from his great distress. He declares, “Was I myself pregnant with all this people, or did I generate it . . .?” (Num. 11:12a CV). The obvious answer is No. Yahweh is responsible for this nation. This is no secret to Moses. He took upon himself that which belonged only to Yahweh—ultimate responsibility for the success of the mission. Having perceived the impossibility of one man bearing the overwhelming burden of the nation, Moses should have consulted with Yahweh, making the necessary request for help.
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As it turns out, Yahweh’s response to Moses’ distressful
complaint provides the necessary relief to his overwhelming burden. Yahweh
commands Moses to choose 70 elders of
Two men of the 70, however, had remained in the camp. Yet, upon them also the spirit came to rest, and they also prophesied. Joshua challenges the right of these two men to share in the authority of Moses, supposedly because they had not appeared at the tent of appointment as the other 68 had obediently done. The response of Moses is most significant: “Art thou jealous for me? Oh would that all the people of Yahweh were prophets! Yea, let Yahweh put his spirit upon them!” (Num. 11:29 EB). He now realizes the full implication of Yahweh’s solution to the present problem. Truly, Yahweh alone is ultimately responsible for the nation and its purpose. The covenant made at Sinai (and its reestablishment after the failure committed with the golden calf) is temporary. It is not the ultimate means of fulfilling the promises made to Abram. It is a penultimate means.
The later prophets of
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Yahweh’s application of evil in judgment of the people is not without compassion and mercy. He does provide food. A wind (Heb. = ruah, spirit, breath) from Yahweh drives an exceedingly large number of quails from the sea to the wilderness and deposits them at a distance around two sides of the camp. As the people have lamented contrary to the spirit (ruah) of Yahweh on Moses, so the wind (ruah) of Yahweh supplies the quails which will both destroy the evil ones (the one’s lusting after yearning, Num. 11:4), and mercifully compensate the ones deceptively seduced by the rabble and the ones who had remained faithful.
(Page 183)Gatherers are appointed to collect and prepare the quails for consumption. Yahweh had declared, “Unto a month of days shall you eat until it comes forth from your nostrils and becomes odious to you because you rejected Yahweh Who is among you and lamented before Him, . . .” (Num. 11:20 CV). The preparers spread the quails out to dry. However, those described as lusting after yearning (11:4), that is, craving impatiently, probably could not and did not take the time to preserve the quails by salting. These are the ones destroyed, killed by Yahweh, most likely as a result of food poisoning. These are the ones after whom the place is named, Kibroth Hattaavah, the grave of the craving, “for there they entombed the people, the lusters” (Num. 11:34 CV). The remainder of the people continued eating quail for a month, during which time quail became odious in their nostrils. Yahweh’s merciful judgment in their case is intended to correct and discipline.
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Following the rebellion at Kibroth Hattaavah, Miriam and Aaron challenge the authority of Moses, saying, “Is it but only through Moses that Yahweh speaks? Does He not also speak through us?” (Num. 12:2a CV). After all, Yahweh had just recently diverted the spirit of Moses to be shared by the 70 elders. Has this not diminished his status? The answer is an emphatic No! The text immediately records, “And Yahweh heard” (Num. 12:2b). Yahweh Himself comes to the defense of Moses.
The writer then comments, “Now the man Moses was exceedingly humble, more than any human who was on the surface of the ground” (Num. 12:3 CV). The word “humble” in Hebrew refers to one who has achieved a mastery over himself. One who has harnessed his soul, his spirit, and his body. Moses had achieved this discipline, this meekness, “exceedingly,” more than any other living human being at that time. This mastery, this self-discipline, and control had been harnessed in the worship and service of Yahweh.
Moses is unique. His stature is unequaled in
As a result of the audacity of Miriam and Aaron, Yahweh orders, “Come forth, you three, to the tent of appointment” (Num. 12:4 CV). There, Yahweh humiliated them, castigatingly proclaiming,
If there were a prophet among you, I, Yahweh, in an appearance shall make Myself known to Him; in a dream shall I speak to him. Not so with My servant Moses. In My whole house he is faithful. Mouth to mouth am I speaking with him, and manifestly, not in enigmas, so that he looks at a representation of Yahweh. (Numbers 12:6-8a CV)
Yahweh speaks to Moses “mouth to mouth,” personally, not in enigmas, that is, not in puzzles, not cryptically, not in riddles, not obscurely, not ambiguously, not in dreams and visions. This allows Moses to speak authoritatively and intelligibly. Thus, the law is communicable. It can be taught and passed on from one generation to another. It is intelligible and obeyable.
The greatness of Moses is exceeded only by Jesus the Christ, as the writer of the Book of
Hebrews contends. This writer, alluding to Numbers 12:7, argues that Jesus the Christ is worthy of more glory than
Moses because a faithful son is greater than a faithful servant. Moses as an attendant
was faithful in Yahweh’s house, but Jesus as a son was in the process of
faithfully building, constructing the House of Yahweh (Heb. 3:1-6). Moses
mediates Yahweh’s covenant with the blood of animals; Christ consecrates
Yahweh’s New Covenant with His own blood. To believe into Moses for the eon
unequivocably meant believing
into Jesus the Christ. To believe
Moses one must properly understand the teachings of Moses. To properly
understand the teachings of Moses is to believe into Jesus. This is what John
meant when he declared, “Because the law
through Moses was given, the grace and the truth came through Jesus Christ” (Jn. 1:17 my translation). The Mosaic Covenant necessitated the New Covenant
established by Jesus Christ. Therefore, to believe Moses is to understand the
necessity of a new covenant and, at the appointed time, to recognize Jesus as the Christ. The Mosaic Law was to become
an escort to Christ (Gal.
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As the nation is encamped in the wilderness of Paran, Yahweh
commands Moses, “Send some men [enosh =
mortals = men of renown] ahead of you
that they may explore the land of Canaan . . . One man, one each for the stock
of his fathers, shall you send and everyone a prince among them” (Page 184)(Num. 13:2 CV).
When the twelve chosen princes, one from each of the twelve tribes, return from
this exploration, they report, “We came
to the land to which you sent us, and indeed it is gushing with milk and honey,
. . . Only that the people dwelling in the land are strong and the cities are
defended and exceedingly great” (Num.
This disparaging interpretation is the conclusion drawn by ten
faithless men of renown, princes, and leaders among the sons of
In response, Moses and Aaron prostrate themselves to Yahweh
before the whole assembly of the congregation of the sons of
They exhort the whole congregation to trust Yahweh. He is not
capricious. What He began doing on their behalf in
Yahweh will delight in
Yahweh responds, “How
long shall this people spurn Me? And how long shall you not believe in Me
despite all the signs which I have done among them? I shall smite them with the
plague and evict them, and I shall make you [Moses] into a greater and more substantial nation than they” (Num.
14:11-12 CV). Here is the same response Moses had heard on Mount Sinai in
relation to
The Egyptians have heard that You brought up this
people by Your vigor, from among them; and they have spoken to the dwellers of
this land; . . . If You put this people to death as one man, then the nations
who heard the report of You will say, saying: Because Yahweh was unable to
bring this people to the land which He had sworn to them, He slew them in the
wilderness. So now let, I pray, the vigor of Yahweh be great just as You have
spoken, saying: Yahweh, slow to anger and with much kindness and truth, bearing
with depravity and transgression and sin, yet He is not immediately making
innocent in order to make innocent, but is visiting the depravity of the
fathers on the sons, on the third and on the fourth generation. Pardon, I pray,
the (Page 185)depravity of this people according to the greatness of Your kindness just
as You bore with this people from
As Pharaoh and the Egyptians had spurned Yahweh’s signs, so,
Yahweh declares,
This wise counsel given by Moses as advisor to Yahweh, King of Israel, is proudly honored. And again Moses has been put to the test by Yahweh the King, and his faithful counsel highly esteemed in the eyes of Yahweh. Is it any wonder that Yahweh would confidently, proudly declare of His servant Moses, “In my whole house he is faithful. Mouth to mouth am I speaking with him, and manifestly, not in enigmas, so that he looks at a representation of Yahweh” (Num. 12:7b-8a)?!
Yahweh announces to Moses, “I have pardoned them according to your word. Howbeit, as I am the living One, and as all the earth shall be filled with the glory of Yahweh, all the men [enosh = mortals = men of renown] who were seeing My glory and My signs which I did in Egypt and in the wilderness, . . . and they did not hearken to My voice, they assuredly shall not see the land about which I had sworn to their fathers! All who are spurning Me shall not see it” (Num. 14:20-23 CV). Caleb and Joshua are declared exceptions (Num. 14:38). Yahweh characterizes Caleb as possessing “another spirit . . . he is following fully after Me” (Num. 14:24 CV). Thus, Caleb demonstrates what it means to walk in spirit, walk in obedience—to love Yahweh with all your heart, with all your soul, and with all your intensity (Deut. 6:5 CV). To Moses and Aaron, Yahweh further declares, “How long shall I bear with this evil congregation, . . .? Say to them: As I am the living One . . . just as you have spoken into My ears so shall I assuredly do to you. In this wilderness your corpses shall fall: all your mustered ones, all of your number, from twenty years old and upward, you who have murmured against Me, . . . save Caleb son of Jephunneh and Joshua son of Nun. As for your little ones of whom you have said: They shall be taken as plunder, I will also bring them in, and they will know the land which you have rejected. As for you, your corpses shall fall in this wilderness, and your sons shall be shepherds in the wilderness for forty years, and they will bear your prostitutions until your corpses are spent in the wilderness” (Num. 14:26-33 CV). This evil congregation consisted of all those counted up under the first numbering, all those 20 years old and upward, all those who murmured against Yahweh. Rejecting the land, they rejected Yahweh. Rejecting Yahweh, they rejected the promise sworn to their fathers. They would die in the wilderness over a period of 40 years.
As they had concluded Yahweh unable to protect the lives of their little ones, Yahweh announces these same little ones would triumphantly enter the land. However, because of the prostitutions (the various acts of unholiness) of the fathers, the sons would not enter the land until the end of the 40 years of judgment. During this period, their sons would occupy themselves as shepherds under the harsh conditions of the wilderness. Though the sons are not held responsible for the acts of their fathers, they will not escape the affect of the behavior of their fathers. The consequence of sin (missing the mark) affects the guilty and the innocent. Thus, the text alludes to Cain and Abel, “Am I my brother’s keeper?” The Mosaic Law responds with an emphatic YES!
The failure of the first generation coming out of
Such is the testimony of the Apostle Paul in his first letter to the Corinthians. In chapter 10, verse 11, Paul warns, “Now all these things befell them typically. Yet it was written for our admonition, to whom the consummations of the ages have attained” (my translation). If one is not faithful to the end, he will be disqualified to participate in the promise to Abraham concerning citizenship in the Celestial Jerusalem.
Paul testifies, “Now all
am I doing because of the evangel, that I may be becoming a joint participant
of it. Are you not aware that those racing in a stadium are, indeed, all
racing, yet one is obtaining the prize? Thus be racing that you may be grasping
it. . . . thus I am racing, . . . not as punching the air, but I am belaboring
my body and leading it unto slavery, lest somehow, when heralding to others, I
myself may become disqualified” (1 Cor. 9:23-27 CV). All these faithful
ones are journeying as participants in an exodus out of the old covenant into
the new covenant—out of the
However, “But not in the
majority of them does God [Yahweh] delight, for they were strewn along in the wilderness. Now these things became
types of us, for us not to be lusters after evil things, according as they also
lusted” (1 Cor. 10:5-6 CV). Not all entered the Promised Land. Not all were
faithful to the end. Failure to remain faithful to the end would result in
failure to enter into the promised
Paul and all the faithful saints (Messianic Jews) of the first century were members of the last generation of the string of generations living through the Mosaic Eon . This is why Paul could refer to members of his generation as those “to whom the consummations of the eons have attained” (1 Cor. 10:11 CV). The Law and the Prophets find their fulfillment, their completion, their telos in the generation of Jesus. This includes the consummation, end, telos (goal) of each of the ages prior to Moses, that is, the age of Adam, the age of Noah, the age of the Patriarchs.
Paul’s warning was to be taken seriously, because the time for
faithfulness and the opportunity for repentance were limited. This is typified
in the reaction of all the sons of
Thus, Paul in his second letter to the Corinthians, quoting Isaiah 49:8, “In a season acceptable I reply to you, And in a day of salvation I help you,” concludes, “Lo! Now is a most acceptable era! Lo! Now is a day of salvation” (2 Cor. 6:2 CV). The Mosaic Eon was ending. Its consummation was near. The faithful ones were very close to entering into the Celestial Jerusalem above. Their salvation was drawing near: “This, also, do, being aware of the era, that it is already the hour for us to be roused out of sleep, for now is our salvation nearer than when we believed. The night progresses, yet the day is near” (Rom. 13:11-12a CV). What Jesus had begun was nearing its fulfillment, its telos, its goal: “And handed to Him [Jesus] was a scroll of the prophet Isaiah, and, opening the scroll, He found the place where it was written, ‘The spirit of the Lord is on Me, . . . He anoints Me to bring the evangel to the poor. . . . To herald an acceptable year of the Lord . . .’ And furling the scroll, . . . He is seated. . . . Now He begins to be saying to them that ‘Today this scripture is fulfilled in your ears’” (Lk. 4:17-21 CV).
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The character of the people of the first generation coming out
of
It appears that On, son of Peleth, soon withdraws from this evil coalition. It may be due to the erection of a competing tabernacle. Korah appears to be seeking the High Priesthood of Aaron (Num. 16:10). The erection of another tabernacle directly confronting the Tabernacle designed and constructed under the instruction of Moses is a physical representation signifying the seriousness of the challenge. This group represents an alternative cultic community. The text of chapter 16 refers to the “tabernacle of Korah, Dathan and Abiram” (Num. 16:24, Heb. Text = tabernacle, singular, not tent). On is no longer mentioned. Dathan and Abiram associate themselves with the challenging high priest and the challenging tabernacle. They seek the civil authority represented by Moses.
(Page 187)Korah, Dathan, Abiram, On, and the 250 princes initiate a confrontation with Moses and Aaron. They argue that Yahweh is in the midst of the whole congregation; therefore, all the members of the congregation are holy. They accuse Moses and Aaron of exalting themselves over the assembly of Yahweh. The people have had enough of their leadership. A change is warranted. Moses instructs Korah and his whole congregation to prepare firepans with incense on them and be ready to present them before Yahweh on the following day. This was a basic and an exclusive prerogative of priests. If Korah’s congregation is holy, its offerings will be accepted. They will not experience the destruction that came upon Aaron’s two evil sons. Aaron also is instructed to provide from Yahweh’s Tabernacle a firepan to be set before Yahweh. The challenge would be settled by Yahweh. The outcome is already implied in the final words of Moses to Korah and his congregation, “Enough of you,” throwing in their faces the very charge they made against Moses and Aaron (Num. 16:7 CV).
Moses then rebukes Korah and his plan to obtain more
privileges for the Levites. He reminds Korah, a Levite, of the honor given to the
Levites by Yahweh. Yahweh separated them (made them holy) from the congregation
of
Later, Moses summons Dathan and Abiram to appear before him at the tent of appointment. Both men refuse to obey Moses. They accuse Moses of being a tyrant and a failure: “Is it a little thing that you brought us up from a land gushing with milk and honey to put us to death in the wilderness, and that you are making yourself a chief, yea a chief over us? Indeed, into a land gushing with milk and honey you did not bring us that you might give to us an allotment of field and vineyard. Are you picking out the eyes of these men? We shall not come up!” (Num. 16:13-14 CV). The accusation is that Moses made himself chief and had been successful in maintaining his position of power by blinding the people to his deceptive activities which have resulted in the ruin of the people. No longer would this be tolerated.
Moses becomes exceedingly angry. He knows he has not deceived the people; he has not personally prospered by indulging in bribes; he has not committed any evil against any man. He requests that Yahweh reject any approach present Dathan and Abiram may attempt to offer Yahweh. In effect, he is requesting they be cut off from among Yahweh’s people.
Following this refusal of the summons of Moses, Korah, Dathan, and Abiram erect an opposing tabernacle directly confronting the Mosaic Tabernacle. This will allow the opposing cult to meet Moses and Aaron at the tent of appointment without submitting to the authority of Moses and Aaron. In the morning, the two cultic assemblies gather before the tent of appointment as Moses had ordered, with an additional group supporting Korah, Dathan, and Abiram and representing other revolutionaries from among the tribes. The glory of Yahweh appears to this whole congregation. Yahweh commands Moses and Aaron saying, “Separate yourselves from the midst of this congregation so that I may finish them in a moment” (Num. 16:21 CV).
Moses and Aaron immediately fall on their faces, pleading with Yahweh, “El, Elohim of the spirits for all flesh, as for the one man [enosh = mortal = man of renown], he is sinning; but shall You be wrathful over the whole congregation?” (Num. 16:22 CV). Moses and Aaron address Yahweh as “El, Elohim of the spirits for all flesh,” acknowledging Yahweh as El, the Elohim responsible for the spirit of life energizing all human beings. He gives life (spirit), and He has the sovereign right of life and death over each human being. Thus, to walk in spirit is to walk in accord with El’s universal laws of life. This is possible and beneficial for all human beings. In this text, the word “flesh,” representing mankind, indicates the condition of all men as a result of Adam’s sin—the activation of The Law of Death now operating in all men. In verse 29 of this chapter, Moses refers to the operation of this law as “the common death of all humanity.”
Moses and Aaron acknowledge the right of Yahweh to take away life as He pleases. However, they request that He take only the life of the one man who is the originator of the sin which has deceived others into jeopardizing their own spirits. They intercede on behalf of those who have been seduced by those men whose hearts are in rebellion against Yahweh. Again, Yahweh harkens to Moses, “Speak to the congregation, saying: Move away from around the tabernacle of Korah, Dathan and Abiram” (Num. 16:23 CV).
Notice the word “tabernacle,” singular, is used, not tent. This tabernacle is designated as belonging to Korah, Dathan, and Abiram—the chief revolutionaries. Korah stands before this tabernacle, for he is challenging Aaron for the High Priesthood. Dathan and Abiram have removed their tents (along (Page 188)with their families) from the camp of the Reubenites, located south of the Mosaic Tabernacle, to the east side of the Mosaic Tabernacle (as is suitable for civic chiefs) directly behind the alternate cultic tabernacle before which Korah now stands. Behind the tents of Dathan and Abiram stand the additional supporting group, completing the number of this congregation. In front of Korah, at a short distance, are the 250 men prepared to offer incense to Yahweh in opposition to Moses and Aaron.
Moses and the 70 elders of
The intercession of Moses and Aaron on behalf of the majority of the rebellious congregation of Korah had avoided Yahweh’s intention of destroying them all. Yahweh, however, knows the character of this evil generation of faithless ones. He has known its character from the beginning. They are a stiffed-necked and rebellious people (Deut. 9:6-7). They had adapted themselves to many of the ways of the Egyptians. They had come to fear the capriciousness of the gods. As a result, they continually doubted the sincerity of Yahweh’s intentions and the integrity and meekness of Moses. This doubt, this stiff-neckedness, this rebellious character coiled up snake-like the following day in preparation for a second strike at Moses and Aaron.
The whole congregation of the sons of
Yahweh once again manifests His compassion, kindness, mercy, and the patience of His justified anger against a stiffed-necked, rebellious, unbelieving, evil generation of ingrates. This people clearly has not been chosen by Yahweh because of its own righteousness or merit. It has continually demonstrated a character no better than the nation from which it had been graciously delivered. In spite of this, Yahweh has a purpose, and that purpose will be fulfilled in the history of this nation.
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Though Yahweh has rejected the first generation of the nation
Balak, dreading the evil potential of this people, attempts to
hire Balaam to curse it.
Balaam is a renowned seer famous for his gift of blessing and
cursing: “I know that whomever you bless
is being blessed and whomever you curse is accursed” (Num. 22:6b CV),
acknowledges Balak. Thus, he first sends a group consisting of elders from both
Balaam claims to have a working relationship with Yahweh. This should not be a surprise, for Melchizedek is said to be a priest of the Supreme El owner of the heavens and the earth (Gen. 14:18-19). Abram equates this Supreme El with Yahweh in his response to Melchizedek (Gen. 14:22 CV). Thus, the name, Yahweh, has been known in the ancient world of Abram.
The name, however, has not been associated with a covenant
relationship by any nation other than
Yahweh had then turned to Abram and promised to bless the
nations through his seed.
Balak sends another group more numerous and illustrious than
the first to persuade Balaam to curse
Apparently, Balaam’s heart is wavering in his commitment to
speak only Yahweh’s words. For as he journeys upon his donkey to
Balaam’s eyes are opened, and he sees the messenger of Yahweh with his drawn sword. The messenger asks Balaam, “On what grounds did you smite your jenny these three times?” (Num. 22:32a CV). He learns from the messenger how his donkey has acted on his behalf. In his ignorance, his blindness, he has unjustly mistreated his loyal servant. The heat of his anger had been unjustified, unlike the heat of Yahweh’s anger against Balaam. Yahweh, unlike Balaam, is neither ignorant nor blind. Yahweh sees through outward appearance into the heart. Balaam would have attempted to disobey Yahweh his Elohim, unlike his own donkey servant. He would have attempted disloyal behavior (see Isaiah 1:3).
Having now understood the behavior of his donkey, Balaam admits he is at fault in relation to the donkey and asks to be allowed to return home. At this point, he still has not understood the significance of the situation. He believes the thoughts of his heart have not been detected. He acts as though the only problem has been his going to Balak. He concludes that Yahweh must once again have changed His mind.
But the messenger of Yahweh commands, “Go with the men, yet only the word which I speak to you may you speak to him” (Num. 22:35a CV). The problem is not that Yahweh has changed His mind. The problem is the intent of Balaam’s heart! As Yahweh’s servant, he has to remain loyal to Yahweh’s (Page 190)voice. He is to obey Yahweh in executing His counsel. To disobey is to be slain by the sword of Yahweh. Balaam will not be allowed to curse this nation under any circumstances.
Balak will attempt to apply the stick to his back, but Balaam
will faithfully bless
For
Over the centuries of the Mosaic Age,
Balaam’s plan calls for the seductive use of the Midianite
women. The women are to seduce the men of
While the whole congregation at the opening of the tent of
appointment is still lamenting this rebellious act of prostitution, and while
Yahweh’s stroke continues (though less heatedly), a man of renown from among
the sons of Israel brings near to this holy assembly a Midianite woman. Phineas,
son of Eleazar chief priest, upon seeing this pollution of the holy assembly
and this potential threat to the Tabernacle itself, without hesitation takes up
a spear and slays the offending couple, making a propitiatory-shelter over the
sins of
Phineas had acted jealously in accord with the charge placed
upon the Levites shortly after the rebellion of Korah: “Yahweh said to Aaron: You and your sons and your father’s house with
you shall bear any depravity committed against the sanctuary, . . .” (Num.
18:1a CV). After Phineas’ faithful act, Yahweh declares to Moses, “Phineas . . . reversed My fury from the
sons of
Twenty-four thousand people had been struck down by this stroke sent by Yahweh. Shortly thereafter, the population of the first generation still living had dwindled down to one, Moses. Miriam and Aaron had already died. The chief priesthood had been transferred to Aaron’s son Eleazer. The transference of the authority and position of Moses and his death are now on the horizon.
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The reversal of Yahweh’s fury by Phineas’ propitiatory-shelter
over the nation and the death of 24,000 people are immediately followed by the
account of Yahweh’s command for a second numbering of the people. This second
generation is old enough to remember the events in
These warriors of Yahweh “rallied against Midian just as Yahweh had instructed Moses, and they killed every male. . . . Also Balaam son of Beor they killed with the sword” (Num. 31:7-8 CV). However, among the loot they bring back to Moses and Eleazar are the women and their children. When Moses beholds these captives, his wrath is directed at the officers of the army. He reprimands them saying, “You have kept every female alive? Behold, they, by the word of Balaam, came to be for the sons of Israel the reason for a withdrawal from and an offense against Yahweh in the matter of Peor, so that the stroke came to be in the congregation of Yahweh” (Num. 31:15-16 CV). These women, in effect, had cursed Abraham’s seed. Yahweh’s curse is thus upon them. These officers, unlike their predecessors among the first generation, immediately respond to Moses’ rebuke by obeying his order. They had made a mistake, but not in rebellion against Yahweh. It was not a presumptuous mistake, but one due to ignorance. In response to the command of Moses, all the women having had intercourse with men are slain. All the male children are slain. The remaining females are kept as slaves. The second generation has been tried and proven faithful to Yahweh.
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Towards the end of the fortieth year of wandering in the
wilderness, Moses is the last of his generation to remain alive. He and Aaron
had been disqualified from entering into the
Moses is told by Yahweh to take the budding rod of Aaron which
is in the Tabernacle and within the
Having taken the budding rod of Aaron, Moses is commanded to “Take the rod and assemble the congregation,
you and Aaron your brother; speak to the crag [cliff, not rock] before their eyes, and it will give its
water” (Num. 20:8a CV). Moses and Aaron assemble the people, but the spirit
of Moses is provoked. He cries out, “Hear,
I pray, you rebels! From this crag shall we bring forth water for you?” (Num.
20:10b CV). The extent of the obstinacy of his generation causes the meekest of
men to lose his self-control, his mastery over himself. His patience has been
exhausted. Forgetting the instruction of Yahweh, he smites the crag twice with
the holy rod of Aaron. Water bursts forth, but Yahweh is displeased with both
Moses and Aaron. Yahweh declares, “Because
you did not believe in Me to sanctify Me before the eyes of the sons of
The nation has been identified with Moses. Because of its sin against Yahweh’s covenant as a result of its worshiping the golden calf, it had been sentenced to death. The Sinatic Covenant, now becoming the Sinatic/Mosaic Covenant, then became a ministry of death for all the generations that were to follow. Moses, having interceded successfully on its behalf, is then identified with the destiny of this nation (Page 192)as represented by this first stiff-necked and rebellious generation. His spirit had been constantly tried by this generation. Through it all, he had remained faithful to Yahweh and the nation, interceding numerous times on its behalf and personally bearing the brunt of its rebellion on many occasions.
While encamped on the plains of Moab in the fortieth year of wandering, Moses testifies concerning this first evil generation: “When Yahweh heard the sound of your words, He was wrathful; and He swore saying: Assuredly no one among these mortals [men of renown], this evil generation, shall see the good land about which I had sworn to give to your fathers, . . . Moreover Yahweh showed Himself angered with me owing to you [this evil generation], saying: Not even you shall enter there” (Deut. 1:34-37 CV). Prior to the death of Moses, Yahweh explains, “you rebelled against My bidding [oracle] in the wilderness of Zin to sanctify Me at the waters before their eyes” (Num. 27:14b CV). The Psalmist declares concerning this failure of Moses,
They prompted wrath at the waters of Meribah,
And it was evil for Moses for their sake
Because they provoked his spirit,
And he talked rashly with his lips. (Psalms 106:32-33 CV)
Though Moses is faithful in all Yahweh’s house, this single failure is held against him by Yahweh, a failure provoked, caused, brought on, induced, produced, effected by the very people he has loved with all his heart, all his soul, all his intensity. It is this very love for his people which frustrates Moses into committing this failure. Moses (in accordance with Yahweh’s design) is to be a type of Christ as the obedient servant of Yahweh Who loves His Elohim and His people by bearing on His own shoulders the sin of His people and leading their exodus out from the old covenant into the new. Joshua is to be a type of Christ the faithful servant leading his people into the promised Celestial Jerusalem after conquering the enemy.
Prior to his ordered departure, Moses pleads with Yahweh to
allow him to enter the
As an individual, however, no greater prophet than Moses arose
in
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The ineligibility of Moses to enter the land necessitates the
appointment of someone to replace him. Moses approaches Yahweh concerning the
choice of such a replacement: “May Yahweh
Elohim of the spirits for all flesh give supervision over the congregation to a
man who may go forth before them and enter before them, and who may bring them
forth and bring them in so that the congregation of Yahweh shall not become
like a flock for whom there is no shepherd” (Num. 27:16-17 CV). Yahweh
answers Moses’ concern by choosing Joshua “a
man in whom there is spirit” (Num. 27:18 CV), indicating Joshua is a man
whose heart is committed to the laws of Yahweh. He will continue to walk in
spirit, faithfully obeying the voice of Yahweh from his heart to the end of his
days. Moses is commanded to “support your (Page 193)hands on him” (Num. 27:18 CV) in the presence of Eleazar the Chief Priest
and the whole congregation. This symbolic act transferred the prestige and
authority of Moses to Joshua, sanctifying his leadership and requiring the
obedience of the whole congregation. As Moses placed his hands upon Joshua, the
spirit of wisdom filled Joshua (Deut. 34:9). Yahweh had established His choice
of Joshua. The whole congregation of the sons of
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The final instructions of Moses at
However, if
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Having reminded
Moses first addresses the members of those generations who
personally saw the great trials, signs, and miracles performed by Yahweh in
The things being concealed are Yahweh our Elohim’s, yet the things being revealed are ours and our sons’ until the eon , so that we might keep all the words of this law. (Deuteronomy 29:29 CV)
For this instruction that I am enjoining on you today, it is neither too difficult for you, nor is it too far off. . . . For the word is exceedingly near to you, in your mouth and in your heart, to obey it. (Deuteronomy 30:11-14 CV)
(Page 194)What has been concealed from the unfaithful and weak is the telos, the goal of the Mosaic Law as a
ministry of death. A mature understanding of the Law and the Prophets would
reveal this secret. Those possessing the spirit of Yahweh have access to this
concealed truth. For the nation as a whole, the Law of Moses, the covenant at
Sinai, and the covenant contracted in
During the course of
Moses proceeds to prophetically warn the nation, “Beware lest there may be among you a man or
woman or family or tribe whose heart today is turning around from being with
Yahweh our Elohim to go to serve the elohim of those nations; beware lest there
may be among you a root, being fruitful with poison and wormwood” (Deut.
29:18 CV). Though such individuals or groups be few in number, their potential for
spreading disastrous contamination is great. These individuals and groups must
be eliminated as early as possible. The metaphor “a root being fruitful with poison” conveys the rapid permeation of
contaminating evil throughout the covenantal body of
Moses declares, “Yahweh shall
not be willing to pardon him, because then Yahweh’s anger and His jealousy
shall smoke against that man, . . . Yahweh will wipe out his name from under
the heavens; . . .” (Deut. 29:20 CV). Yahweh’s judgment against
such an individual or group is to remove from the covenant the name of such
individuals, depriving them of the celestial life promised to Abraham and to
those faithful to the end. This meant being cut off from the people, cut off
from the hope of
Thus, the covenantal health and spiritual vitality of the nation is dependent on the health and vitality of each individual; “the satiated may be swept up with the thirsty” (Deut. 29:19b CV) is a metaphor meaning the green tree (the faithful members of the community as a whole) is in immediate danger of Yahweh’s judgment as a result of the evil heart and activity of the dry or parched tree (the unfaithful, rebellious individual or group).
This principle had been demonstrated during the 40 years in the wilderness. The rebellion of Korah, Dathan, and Abiram threatened the entire covenantal community. The rebellious act of a leading member of the nation (the bringing of a Midianite woman into the vicinity of a holy assembly) increased the devastating stroke of Yahweh against the people. The stroke coming upon the nation had been caused by a group of men among the nation committing prostitution with Moabite women and sacrificing to their gods. The covenantal community as a whole is responsible to perform the necessary act or actions to remove the evil individual or individuals and his or their effect upon the community before the judgment of Yahweh destroys the whole nation.
It is this principle and metaphor that Jesus alludes to on his
way to crucifixion. Following Him is a multitude of people, including a group
of grieving women wailing over Him. Hearing them, Jesus turns toward them,
forewarning, “Daughters of
If these withered ones did this to a green, moist, healthy
tree, what will they be bringing upon themselves and the nation as a result of
their rebellious hearts?! Surely, Jesus foresaw the destruction of the (Page 195) city, the
temple, and the nation by the Romans as a result of the poisonous hearts of
these evil shepherds of Yahweh’s people. These withered branches would defy the
foreign
Moses also foresaw the unfaithfulness of a latter generation
of
The things being concealed are Yahweh our Elohim’s, yet the things being revealed are ours and our sons’ until the eon , so that we might keep all the words of this law. (Deuteronomy 29:29 CV)
The failure of a latter generation is revealed to
Moses immediately follows this prophetic revelation with words
of hope: “It will come to be, when all
these things come on you, . . . which I put before you, that you will recall
them to your heart among all the nations where Yahweh your Elohim will have
expelled you and that you will return again to Yahweh your Elohim and hearken
to His voice . . . Then Yahweh your Elohim will turn back your captivity and
show compassion to you; . . .” (Deut. 30:1-3a CV). He has foreseen the
captivity of
Moses, continuing his prophetic address to the nation, calls
the heavens and the earth to testify against her. This metaphor of the heavens
and earth is meant to convey the covenantal commitment between Yahweh and
After assuring the nation that Yahweh, going before her, will
exterminate the nations in the land, he encourages all
Having encouraged his people and having confirmed the
leadership of Joshua, Moses “wrote this
law and gave it to the priests, the sons of Levi, the carriers of the coffer of
the covenant of Yahweh, and to all the elders of
Yahweh Himself then confirms the prophetic declarations of Moses. He informs Moses that the day of his death is near and instructs him to call Joshua to the tent of appointment in order for Yahweh to instruct Joshua concerning his imminent role as shepherd and commander. At the tent of appointment, Yahweh testifies to Moses in the presence of Joshua, “Behold, you are about to lie with your fathers. Yet this people will rise and prostitute after the elohim of the foreigners of the land where they are entering to be among them; and they will forsake me and annul My covenant that I contracted with them. . . . I will forsake them and conceal My face from them, then they will come to be devoured, and many evils and distresses will find them. . . . for they will have turned around to other elohim” (Deut. 31:16-18 CV).
Moses, just prior to this testimony, had assured the people and Joshua that Yahweh would not forsake or neglect them. Thus, Yahweh’s testimony is against a latter day generation, just as Moses had already proclaimed. This is no secret. It is clearly revealed. It is meant to highlight the importance of freely choosing to obey the Law of Yahweh from the heart. For the nation as a whole would never make that choice until the coming of the seed of Abraham, Jesus, Who would build Yahweh a New House, a New Nation. Upon every member of that New Nation, Yahweh would pour out His spirit, as Moses had previously requested in response to Joshua’s concern over the two elders who had received Yahweh’s spirit while remaining in the camp (Num. 11:26-29).
The failure of the nation, throughout its history, to keep Yahweh’s covenant is a foregone conclusion. This failure is not a result of its inability to keep Yahweh’s Law. It is due to the nation’s rebellious and stiff-necked heart. This is confirmed by the fact that there would be a faithful remnant throughout the nation’s history of disobedience. This faithful remnant keeps Yahweh’s Law and obeys Him from the heart. This faithful remnant, like David, is not perfect, but its heart is faithful to the end. As Yahweh is later to declare David a man after His own heart, so He could make the same declaration concerning the faithful remnant suffering on His behalf throughout the generations of Israel. The fact of this failure necessitated Yahweh’s compassion, mercy, forgiveness, patience, and long-suffering. It necessitated the secret concealed from the nation until revealed in the last generation.
However,
Prior to writing Yahweh’s song to
This testimony is Yahweh’s confirmation of the inexcusability
of the nation. The nation has been given every advantage over the nations. In spite
of these advantages,
The concealed significance indicates the covenant mediated by Moses’ intercession is a ministry of death. At the heart of the nation is the law of sin and death which had been activated as a result of the idolatrous worship at the foot of Sinai. It would culminate with the covenantal death of the nation at the end of the graciously extended life-span of the Mosaic Eon .
The scroll of the Law (Torah) written down by Moses is placed alongside the Ark of the Covenant. Its significance, unlike the stone tablets within the ark, is revealed, indicating directly to the nation, once again, its failure to keep Yahweh’s covenant. For the words written on this scroll had already been transgressed by the first generation, and the seed of disobedience had already been planted in the heart of the second generation as a result of its ancestral immersion in the ancient world of the gods.
Moses, upon this occasion, now testifies, “for I know your rebellion and your scruff of obstinacy. Behold in my day, while I am still with you alive, you have been rebellious against Yahweh, indeed how much more so after my death!” (Deut. 31:29). Here he is referring to the nation as a corporate whole. For even the innocent or righteous are affected by the guilty or unrighteous. The faithful also will suffer under the evil generated by the unlawful. The attitude and behavior of the first generation is accounted to the nation as a whole. Moses knows the rebellion and obstinacy displayed by the first generation will be even greater in the generations which follow after his death.
Moses continues, “For I know that after my death you shall bring ruin, yea ruin on yourselves; you will withdraw from the way that I enjoined on you, and the evil visitation will befall you in the latter days, for you shall do the thing that is evil in the eyes of Yahweh so as to provoke Him to vexation by the work of your hands” (Deut. 31:29-30 CV). While Moses is alive, his presence is beneficial in curbing the rebellious character of the nation, especially through his intercession. However, even with such curbing, the first generation continued to rebel and eventually died in the wilderness. The prestige, power, and authority of Moses could not completely contain the evil propensity of this generation.
Under Joshua’s leadership, the nation will, on the whole, remain faithful. But after Moses dies, he is aware that his influence will dwindle, and the nation will bring ruin upon itself in the “latter days.” Moses prophetically describes the nation as withdrawing from “the way.” He is referring to the law as Yahweh’s way of covenantal life for the nation. Those who walk in “the way” obey Yahweh’s Law from the heart. They are the faithful ones.
When Jesus refers to Himself as “The Way,” He is alluding to this statement of Moses (see Jn. 14:1-7). He is the personification of the law; He is the incarnation of the law; He is the law tabernacling in the midst of Yahweh’s holy nation. He is the Ark of the Covenant, for in Him are the tablets of the Ten Words. In Him are the life and the death of the Sinatic/Mosaic Covenant. Those who believe in Yahweh and believe in Him, by following Him are walking in The Way of covenantal life. The Way to the life of the New Covenant will lead through the death of the old covenant, meaning the death and resurrection of Jesus the Christ.
For Christ is the telos, the goal of the Law through which comes the new life, the righteousness of the New Covenant made available for all those believing into Him. To believe into Jesus the Christ is to be identified with both His death and His resurrection. In Christ, the believing one dies with Christ in the death of the old covenant, symbolically represented by the stone tablets within the Ark of the Covenant. The believing one, following Christ as “The Way,” lives with Christ in the life of the New Covenant, symbolically represented by the writing of the Law upon the fleshy tablet of the heart by the spirit of Yahweh/Christ.
The Law, the Ten Words, is no longer objectified on tablets of
stone, but subjectified on the living tablet of the heart. Thus, the believing
one, after the resurrection, knows intimately the meaning of the words of Jesus
to His disciples shortly before His crucifixion: “I am the Way and the Truth and the Life. No one is coming to the
Father except through Me” (Jn. 14:6 CV). This is not a philosophical
statement. It is a covenantal statement understandable only within the context
of the covenantal relationship of Yahweh with
After the death of Moses, the nation is to bring ruin upon
itself in “the latter days” by
withdrawing from “the Way.” From the
perspective of Moses, the “latter days” refer to the expulsion of the Northern Kingdom (
The writing prophets call the nation to repentance condemning
the nation for being actively involved in doing what Moses had described as “evil in the eyes of Yahweh.” These
prophets prophetically (Page 198)declare the fulfillment of “the evil visitation” which Moses announced would “befall you in the latter days.” This is
confirmed by the fact that Moses knew the nation would be guilty of worshiping
and serving foreign elohim. He had predicted the nation would provoke Yahweh’s
anger “by the work of your hands” (Deut. 31:29b CV), a metaphor indicating the making and worshiping of idols. This
would be true of
The Sinatic/Mosaic Covenant is a terrestrial covenant. During
the course of its term,
Yet wisdom are we speaking among the mature, yet a wisdom not of this eon , neither of the chief men of this eon, who are being discarded, but we are speaking God’s wisdom in a secret, wisdom which has been concealed, which God designates before—before the eons, for our glory, . . . But, according as it is written, That which the eye did not perceive, and the ear did not hear, and to which the heart of man did not ascend—whatever God makes ready for those who are loving Him. Yet to us God reveals them through His spirit, for the spirit is searching all, even the depths of God. (1 Corinthians 2:6-10 CV)
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Yahweh had commanded Moses in the presence of Joshua to “write down for yourselves this song and
teach it to the sons of
Yahweh’s purpose is to make clear to this elect people that He has chosen them with a complete awareness of their unworthiness and of their unwillingness to obey His voice from their hearts and with their minds. They are a foolish people who proceed unintelligently in spite of the advantages Yahweh has graciously given them: “See! I have taught you statutes and judgments . . . And you must observe and obey them, for that is your wisdom and your understanding in the eyes of all the peoples who shall hear of all these statutes and will say: Surely this great nation is a people wise and understanding” (Deut. 4:5-6 CV).
Within the song, Yahweh lamentingly sings,
For they are a nation whose counsel is destructive,
And There is no understanding in them.
O that they were wise;
They would proceed intelligently in this . . .” (Deuteronomy 32:28-29a CV).
They are given access to wisdom and understanding and fail to actualize it as a nation in their behavior until after they are expelled from the land and sent into captivity among the nations. But even then they fall short of their potential!
Having written down the words of Yahweh’s song, Moses “spoke in the ears of the whole assembly of
Yahweh is the Master over Good and Evil. Evil is not to be equated with sin, and good is not to be equated with righteousness. Good and evil are tools to be used effectively in accomplishing a designed goal or purpose. When Adam ate of the fruit of the Tree of the Knowledge of Good and Evil, the problem was not “good and evil.” His sin was disobedience, and that sin activated death. Good and evil became a problem for Adam and the race because both were incapable of effectively using, applying good and evil as effective means for producing righteousness. As a result, man’s determination and application of good and evil distorted his mind and his culture. Too often man’s determination and application of good destroys instead of builds, and his determination and application of evil destroys that which should not be destroyed. (Page 199)Thus, good and evil operate haphazardly in man’s constructions of morality and religion. Man continues to be unable to master, to transcend, good and evil.
Good is designed to build, edify, order. Evil is designed to
demolish, subvert, disorder. Each has its place, its purpose, its usefulness. To
transcend good and evil is to be able to master good and evil. Yahweh masters
good and evil and, in so doing, applies the use of both in the accomplishment
of His purposes. Out of
Structure 15 is a poetic structure of the song of Yahweh, which consists of a simple introversion:
The song opens with a metaphor. The advantage of metaphors is that they increase our reach, steering us toward knowledge we do not yet have in our grasp. Metaphors overshoot the mark, giving the mark and our understanding of it room to move and grow. Thus, metaphors are able to convey more and richer cargo than definitive descriptions and definitions.
The song begins by treating “heavens” and “earth” metaphorically. Earlier, “heavens” and “earth” were used as metaphors
for Yahweh speaking on Mount Sinai and
The two metaphors, heavens and earth, can be poetically demonstrated by setting out the literary structural correspondence between 32:1, 43a, and 43c as set forth in Structure 16:
In “a1” of Structure 16, the heavens are called
upon to hear the sayings of Moses. In “a2”, the heavens are called
upon to jubilate together with Yahweh. In “a1”, the earth is called
upon to hear the sayings of Moses. (Page 200)However, in “a3” the nations, corresponding
to the earth in “a1”, are called upon to jubilate with Yahweh’s
people,
The introductory verses of the Song of Yahweh (vs. 1-4) form a perfect literary alternation with the concluding verse (v. 43) as set forth in Structure 17.
In “b1” 32:2-4 of Structure 17, Moses issues a
monition (a legal summons). This monition corresponds to “My Saying” which corresponds to “For The Name of Yahweh I Am Proclaiming” which corresponds to “The Rock” which corresponds to “The El.” Therefore, Moses’ legal
summons consists of his saying (v. 2) concerning the name of Yahweh (v. 3) Who
is metaphorically described as The Rock flawless in His contrivance (v. 4a) and
definitively defined as the El of faithfulness without iniquity (v. 4b). Here
is presented the Elohim of
Structure 18 shows the legal summons
of Moses (monition) as a refreshing message (saying) of encouragement to both
Therefore, the concluding monition (legal summons) of Moses
calls for
Yahweh shall avenge the shed blood of His faithful servants,
His messengers. He will return vengeance on His enemies who had shed the blood
of His messenger servants. Yahweh would, in the last days, the days of the last
generation, provide a propitiatory-shelter (atonement) for the land of His
people. That propitiatory-shelter would be provided by Jesus the Christ, the Son of David
, the Son of Yahweh (see Matt.
The lament of the Song of Yahweh begins with verse 5 and
concludes with verse 42 of Deuteronomy, chapter 32 (see Structure 15). This
central member of the poetic structure presents its own internal poetical
structure (see Structure 20). Its pattern is termed an extended alternation,
five “c” members followed by five “d” members. Each of the “c” members deals
with the contamination of the holy nation
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In the first “c” member of Structure 20, Yahweh places Moses in the midst of the future generation. In this position, Moses prophetically envisions the state of the nation. He now sees through the eyes of Yahweh. He laments, “They have become corrupt . . . No longer are they His sons . . .” (Deut. 32:5a CV). He characterizes the nation as “A generation perverse and twisted” (Deut. 32:5b CV). Yahweh’s response (d1 32:6-14) is placed in the mouth of Moses (Structure 21):
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Yahweh, in His vexation with
At the birth of Cain, Eve had declared she had acquired a man
from Yahweh. Moses declares that Yahweh is the father of
This animosity within the nation is recognized in the Hebrew
and Greek Scriptures as animosity between the
seed of the Serpent/Adversary and the
seed of the Woman. Yahweh, from the very beginning in
From Adam’s sin through Christ’s death, resurrection, and ascension, the Abelites had been Yahweh’s elect instrument. From Christ’s Parousia to the present, the Cainites have been Yahweh’s elect instrument. The Abelites have been operating in the Celestial Realm in cooperation with the Cainites who have been operating in the terrestrial realm.
In the end, the celestial and the terrestrial realms will be reconciled into one new whole. Cainite freedom, individuality, creativity, independence, determination, and ironic defiance and rebellion shall culminate in the transcendence of Good and Evil, the transcendence of all religion, and the final exaltation of humanity to the ultimate spiritual dimension intended by Yahweh Elohim from humanity’s inception in Genesis, chapter 1.
Moses, continuing to speak in response to his vision of this future generation, calls his own present generation to “Remember the days of the eon ; Understand the years of generation after generation” (Deut. 32:7a CV). He refers his generation of Israelites to the past (from Adam to their own time) information and understanding available to them in the oral tradition of the past and in their Hebrew Scriptures revealed to Moses during the 40 years in the wilderness. The “days of the eon” refers to the pre-Mosaic Age. Moses suggests that the people of his generation ask their fathers and their elders about the time “When the Supreme [Elyon, Most High] gave the nations allotments” (Deut. 32:8a CV). They shall inform them that this occurred “When He parted the sons of Adam” (Deut. 32:8b CV). This, of course, is a reference to the post-flood era, the time of Noah and his three sons. During this period, Yahweh confuses the tongues of the race and divides the people into nations.
At this division, Yahweh “stationed
the boundaries of the peoples according to the number of the sons of El” (Deut. 32:8c CV). He divides the peoples into nations and assigns each nation a
territory and a celestial El to monitor its development. An example of such an El
is given in the Book of Daniel when a celestial messenger is hindered from
visiting Daniel in the terrestrial realm of
More important for
This is meant to remind this future decadent and unwise
generation of the privileged position given to it by Yahweh Himself. Moses
expands this privileged position by reviewing the nation’s experience in
The c2 member of Structure 20, 32:15-18, describes another blemish contaminating the nation in the latter generation. It is when this future nation had become satiated with wealth and had enjoyed great peace and security that it “abandoned Eloah who had made him . . . disgraced the Rock of his salvation” (Deut. 32:15 CV), making Yahweh jealous by sacrificing to alien gods, to demons (32:16-17). This future generation will have forgotten the El travailing over it (32:18).
(Page 204)Moses reveals Yahweh’s response to this abandonment (d2 32:19-20a of Structure 20). He describes Yahweh’s lamenting vexation:
Yahweh saw and spurned them
Because of the vexation caused by His sons and daughters. (Deuteronomy 32:19 CV)
Moses then quotes Yahweh, “Let
Me conceal My face from them; I shall examine what their latter days are to be” 32:20a CV). By concealing His face from them, He is removing His sheltering
cloud of protection over them. He is closing His eyes to the operations of
The d3 member of Structure 20, 32:21-27, records Yahweh’s judgment of this future nation in the first person: “As for Me, I shall make them jealous with a non-people” (Deut. 32:21b CV). As Israel made Yahweh jealous with a non-El, so Yahweh would give them up to defeat at the hands of a non-people, a people not covenantally related to Yahweh, a people ignorant and unwise, a people worshiping and serving non-elohim, foreign gods.
I shall cause evils
to sweep over them;
I shall exhaust My arrows
among them . . . (Deut. 32:23 CV)
Concealed from the generations of
In spite of this judgment, Yahweh refuses to abandon
completely His people. He refuses to “eradicate
their remembrance from mortals [men of renown]” (Deut. 32:26b CV). His justice will not allow Him to forget or
overlook the character, the condition, and the conduct of the enemy He used to
execute judgment on
Though the northern kingdom (
During the Babylonian captivity,
In
The song of Yahweh is nearing its conclusion. Yahweh’s voice
is raised in triumph, “I, I am He, And
there is no other Elohim besides Me” (Deut. 32:39a CV). He alone puts to
death and He alone keeps alive. Metaphorically,
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Moses had made it clear to the people that the Torah is
accessible. It is what Yahweh has revealed, and it is meant to be kept. The
people are capable of obeying Yahweh’s Law and are being held responsible for
its being kept. They are without excuse if they fail to obey Yahweh’s voice (Deut.
30:11-20). Now Moses makes it clear to the people that the Torah is also
powerful. He declares that all the words of Yahweh’s Law are not an empty word
for them. These words are Yahweh’s word of life. These words release and impart
the life of the covenant when obeyed. Within the capsules of these words is the
word, the energy of covenantal life. Moses states, concerning the power of this
word, “it means your life, and by this
word you may prolong your days on the ground where you are crossing over the
This is what the writer of the Gospel of John alludes to in verses 1-5 of chapter 1:
In a beginning [covenant at Sinai] was the word [the word of covenantal life spoken from the
heights of
The word of the Mosaic Law is Yahweh’s word of covenantal
life. This word, this life, is the light of the nation
When John the Baptist and Jesus arrive and manifest themselves to Israel, the light of Yahweh’s Law is shining, even though the nation is sitting in darkness: “The people sitting in darkness perceived a great light, And to those sitting in the province and shadow of death, light arises for them” (Matt. 4:16 CV, quoting Isa. 9:1-2). John the Baptist redirects this people, sitting in the darkness and death of their disobedience, to the Law of Moses, Yahweh’s word of life. The light is shining. The people cannot see this light because they are sitting in the shadow of darkness cast by The Adversary who has seduced the shepherds into distorting the law of covenantal life into the lie of covenantal death. Jesus is the word become flesh, the light manifesting perfectly the essence of the Law of the Mosaic Covenant and soon to be the light manifesting perfectly the essence of Yahweh revealed in the New Covenant releasing and imparting immortal life.
John the Baptist, whose name in Hebrew means Yahweh is gracious, is commissioned by Yahweh to redirect the nation to the legitimate Law of Yahweh, giving John the authority to restore the repentant ones to their covenantal rights and obligations as children of Yahweh: “There came to be a man commissioned by God, his name was John . . . to his own he came, and those who are his own accepted him not. Yet whoever obtained him, to them he gave the right to be making themselves children of God, to the ones believing into his name . . .” (Jn. 1:6-12 my translation). The name into which one is to believe in order to be restored to the life of the covenant is John, meaning Yahweh is gracious. This name was given to him by Yahweh Who instructed his father to name him John.
Such is the importance and significance of the ministry of
John. He is to return the people to the light of the Mosaic Law in order that
they might be prepared for the arrival of the Messiah, the anointed (Page 206)Son of
David, who would begin to build David a new house promised by Yahweh to David
in 2 Samuel 7:10-17. John is to encourage the people, as Moses is presently
doing in
Jesus the Messiah, like John the Baptist, has the authority and the power to resurrect the covenantally dead Israelites to covenantal life. This is the meaning of His declarations in John, chapter 5: “I am saying to you that he who is hearing My word and believing Him Who sends Me, has life eonian and is not coming into judging, but has proceeded out of death into life. Verily, verily, I am saying to you that coming is an hour, and now is, when the dead shall be hearing the voice of the Son of God, and those who hear shall be living. For even as the Father has life in Himself, thus to the Son also He gives to have life in Himself” (Jn. 5:24-26 CV). Jesus is speaking in the present tense. Those hearing His words and believing Yahweh Who sends Him have at that very moment “life eonian,” that is, the covenantal life of the Mosaic Covenant. Those remaining faithful to the words of Jesus to the end are escaping the impending judgment of Yahweh already proclaimed by John the Baptist. Those hearing the words of Jesus are covenantally dead, but, upon hearing and believing these words, then and there, proceed out of covenantal death into covenantal life.
Jesus cannot be referring here to the New Covenant He will establish after His death and resurrection. He can only be referring to the Mosaic Covenant. This is the context in which His words must be understood. “I am the Resurrection and the Life” is spoken in the present tense (Jn. 11:25). Lazarus is dead. Jesus tells Martha her brother will be rising. She answers that she is aware that her brother will be rising in the resurrection in the last day. To this He responds, “I am the Resurrection and the Life.” He is presently the resurrection and the life. He is presently raising the covenantally dead to covenantal life. He physically raises Lazarus from the dead in order to establish His present authority and power to raise the covenantally dead to covenantal life. Lazarus is not raised from the dead to immortal life. The life restored to him is his present mortal life.
In John 8:12 Jesus declares, “I am the Light of the world. He who is following Me should under no
circumstances be walking in darkness, but will be having the light of life” (CV). He is here proclaiming Himself the light of the world-order of
The light of this world had always been intended to be
reflected upon all nations.
Those then presently following Jesus are no longer walking in
the darkness of disobedient
The word of Jesus to His contemporaries is covenantal life.
The covenantally dead, hearing and believing the voice of Jesus the Son of
Yahweh, are at that moment, that hour resurrected to covenantal life, even as
the nation had been brought to covenantal life at Sinai by the hearing of the
voice of Yahweh. The Father has given the Son authority and power to raise the
covenantally dead to covenantal life, preparing these people to go through the
death of Jesus the Son into the resurrection life of the New Covenant. In this
is the hope of
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Moses knows his death is near. It is time to bless the sons of
In verses 1-5 of Deuteronomy, chapter 33, Moses reviews the
significant events of
Moses next describes poetically Yahweh’s covenantal activity
at
All the holy ones [saints]
are in Your hand
And they
are huddled at Your feet.
Each
obtains something
from Your words
About the law Moses enjoined on us, . . .
The tenancy [heritage] of the assembly of Jacob.
(Deuteronomy 33:3-4 CV)
The “holy ones” in
this context are the sons of
Finally, Moses recounts the inaugural activity of Yahweh in
The name “Yeshurun,” referring to
Yahweh has not forsaken the peoples, the nations. In His
election of
In the concluding verses of the farewell blessing given by Moses (Deut. 33:26-29), he relates the connection between Yahweh’s inauguration to kingship and His exaltation to augustness. Using poetic metaphor, Moses boasts,
(Page 208)There is none like the El of Yeshurun:
Riding the heavens as your helper
And in His augustness, the skies,
The habitation of Elohim aforetime. (Deuteronomy 33:26-27a CV)
Yahweh had ruled over the race as the one riding the clouds of the skies. Since His inauguration as King in Yeshurun, He is the Supreme El over the appointed Els of the nations. There is none like Him. The augustness of His majestic grandeur is incomparable, unparalleled, unmatched, and peerless in contrast to His appointed Els given authorization to supervise over the nations.
As the august El of Yeshurun, He rides the “heavens” as
As this elect, holy nation prepares to enter the land of promise, Moses poetically describes the arms of the El of Yeshurun as spread out underneath the nation as she spreads her new-born wings for flight against the enemy (Deut. 33:27 CV). The implied imagery describes Yahweh as a mother eagle spreading out her wings below the initial flight of her young one, protecting her young one from possible catastrophic accidents due to navigational inexperience. These spread-out protective arms are defined as “eonian,” indicating that such protective activity on the part of Yahweh would continue to be available through the entire duration of the Mosaic Eon .
Yahweh “shall drive out
the enemy from your presence” (Deut. 33:27b CV). He orders
Moses joyously exclaims, “Happy
are you
As
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Moses is entombed by Yahweh in a ravine in the country of
The record of Deuteronomy concludes with a literary epitaph concerning Moses,
No prophet arose again in Israel like Moses, whom Yahweh knew face to face; there was none like him in all the signs and the miracles which Yahweh sent him to do in the country of Egypt to Pharaoh, to all his servants and to all his country, and none like him in all the steadfast hand and in all the great and fear-inspiring deeds which Moses had done before the eyes of all Israel. (Deuteronomy 34:10-12 CV)
This would remain true until the coming of Jesus the Messiah.
As Moses is entombed by Yahweh on behalf of
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With the death of Moses, the command is given by Yahweh to
cross over the
With the entrance of the people into the land, the record of
the view from
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The primary message of the Book of Joshua concerns Yahweh’s
faithful provision of both possession of and rest in the
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However, this does not mean
The initial conquest is sudden and overwhelming. The powers in
the land are dethroned. The political, military, and religious aristocracies
are denied dominance. The political, military, and religious systems of
When
Added to this is the disastrous effect of Canaanite religion. Yahweh
had waited to judge the social and religious structures of
The occupation and settlement of this land by
Israel’s dominance over the land of Canaan and its various
institutions meant the rule of the One and Only Living Elohim, Yahweh our Elohim, instead of the many
crude and capricious gods (elohim) of
Canaan; it meant the unity of one nation, one people instead of a
conglomeration of city-states ruled by various kings at times in competition
with one another and at times in allegiance with one another when facing a
common superior enemy.
Israelite religion was free from the worship of astrological bodies and the myth and superstition connected with the gods of the Canaanites. Israelite religion was centered in the one Tabernacle of Yahweh in contrast to the multiple Canaanite places of worship which were spread throughout the land and which demanded human sacrifice in addition to animal sacrifice.
The Canaanite priesthood belonged to the aristocracy and was subservient to the king and powerful nobles. Its wealth and power were dependent upon the wealth and power of the king and nobles. These priests and priestesses were members of the elite society of oppressors. They sought the status quo, and thus opposed change. The Aaronic and Levitical priesthoods were responsible to bring about change whenever discovering unjust, illegal activities among the various institutions and classes within society. These priesthoods were directly responsible to Yahweh and His justice, mercy, and compassion. Their interest and welfare were based upon the interest and welfare of all the people. If the nation failed to provide for the priesthoods, it was failing to obey Yahweh. Such failure would be a sign of covenantal corruption. The actuality of such corruption would eventually lead to the rise of the prophets.
(Page 213)Thus, when
Yahweh had liberated
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Immediately after the command to cross over the Jordan and
just prior to the attack against
That “rest” is
fulfilled during the days of Joshua is clearly evident when Joshua honorably
dismisses the tribes of Reuben, Gad, and Half Manasseh, “As for you, you have kept all that Moses the servant of Yahweh
enjoined on you, and have hearkened to my voice in all that I enjoined on you. You
have not forsaken your brothers these many days, until this day, and you have
kept the charge of the instruction of Yahweh your Elohim. Now Yahweh has given
rest to your brothers, just as He promised them. So now, turn around and go; .
. . to the land of your holding . . .” (Josh. 22:2-4a CV). This occurs in
the text immediately after the writer declares, “Thus Yahweh gave to
The task remaining to each tribe is the increasing occupation of its allotted territory. This is to test their faithfulness. As each tribe increases in population and wealth, it is to extend its occupation and power over its allotted territory and the Canaanite inhabitants remaining unconquered or free from tributary service. Faithful obedience to Yahweh’s voice, Yahweh’s oracles, Yahweh’s Ten Words, and His statutes and judgments would result in complete occupation and rule over the entire allotted land and people. Yahweh’s justice and peace would be extended to all inhabitants. The worship of foreign gods would be eliminated, thereby manifesting Yahweh’s glory and greatness.
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The nations in
This did not call for the wiping out of entire populations. It did necessitate the destruction of the corrupt and wicked rulers and the infrastructure of their power used to implement injustice and moral depravity. This meant dethroning these powers and those populations contributing to and supporting these powers and their organizational infrastructures.
This did not require the non-Israelite to become a member of
the covenantal people. It did require their obedience to Yahweh’s laws
pertaining to them. This meant the prohibition of the worship and service of
other elohim. Such ignorant worship and service is based upon myth,
superstition, and a disqualified, distorted mind. The nations in
When
With this task firmly in mind, Joshua sends two men to
secretly explore
But Rahab perceives herself as oppressed. She seeks liberation
from the Canaanite power structure. She comes to the assistance of these two
Israelites when the king of
This woman represents a discontent portion of Canaanite
society. These people have become disillusioned with the gods of
The two men take an oath agreeing to her request: “Our souls are to die instead of you and
yours! If you do not tell of this matter of ours, then it will come to be, when
Yahweh gives this land to us, that we will deal with you in kindness and truth” (Josh. 2:14 CV modified).
The requirement is that Rahab and her family remain faithful
to the cause of Yahweh against
Instead of giving Rahab a sign of assurance, the men command
that she provide
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As Yahweh is a merciful Elohim, He is also a just Elohim. Rahab
and her family are shown mercy on the basis of faithfulness to Yahweh’s cause. Achan
and his family are confronted with the anger of Yahweh’s justness. In the
victorious battle against
In the battle against
Yahweh orders the use of the holy lot by which He would
designate the guilty party. He informs Joshua, “he that is taken with the accursed thing shall be burnt with fire, he
and all that he hath: because he hath transgressed the covenant of the Lord[Yahweh], and because he hath wrought folly in
Achan is revealed to be the guilty party. He had buried the holy
loot in the midst of his tent. He had transgressed the tenth word (commandment)
of Yahweh’s covenant, “Thou shall not
covet.” The text records, “And Joshua
said, Why hast thou troubled us? the Lord[Yahweh] shall trouble thee this day.
And all
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While Israel is encamped in Gilgal, a coalition of kings
ruling over city-states in the southern portion of the land of Canaan gathers
together to fight against Joshua and Israel. However, the Gibeonites, hearing
of Joshua’s triumph over
For these people believe the report concerning the greatness
of the Elohim of Israel. They had heard that Yahweh Elohim of Israel had
commanded Moses to give the entire
Yahweh had instructed
This is analogous to Saul’s judgment upon David’s “cunning” (1 Sam. 23:22 NASB). Saul
perceives it as evil while Yahweh perceives it as good. In the case of the
Gibeonites, Yahweh uses the disobedience of
The Gibeonite power-elite are wise enough to understand it is
better to be cursed and come under what is good and upright in the eyes of
Yahweh’s people than to come under the judgment of total destruction demanded
by the war ban. This indicates they believe it is futile to attempt to wage war
against
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After hearing that the Gibeonites had made peace with
The Gibeonites, now servants of Joshua and
Joshua’s southern campaign continues as he moves south to
destroy Makkedah. He then proceeds to destroy Libnah,
Joshua destroys all their cities and their kings, leaving not one soul alive. He also captures, takes control of, the surrounding unwalled villages. He does not destroy the villages, nor does he kill all the (Page 217)inhabitants. The central city-state is to be completely burned and all the residents killed. This destroys, dethrones the power-elite (king and aristocratic nobles) and completely wipes out its military force.
However, it must be noted that some of this territory is
regained by the Anakites left residing in the villages of the Philistines
(Josh. 11:21-22). Later, Caleb, after
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When Jabin king of Hazor, a northern city within the allotment
of the tribe of Naphtali, hears of
Joshua then marches north to the city-state of Hazor which ruled over all the kingdoms of that territory. He completely destroys the city with fire and kills all the inhabitants. The remaining cities under the rule of Hazor are not destroyed by fire. Joshua smites these cities with the edge of the sword. He has already defeated their kings and warriors in battle.
Apparently, Joshua perceives no reason to burn the cities. The power-elite may have previously abandoned these cities having heard of the defeat of its warriors. Thus, the powers have already been destroyed, scattered, their infrastructure of implementation abolished. Joshua’s decision must be understood to be in accord with Yahweh’s will, since the text concludes, “As Yahweh commanded Moses his servant, so, Moses commanded Joshua, and, so, Joshua, did, he set aside nothing of all that Yahweh commanded Moses” (Josh. 11:15 EB). The text sums up this northern campaign as follows: “So Joshua took all this land—the hill country, and all the south, and all the land of Goshen, and the lowland, and the waste plain,—and the hill country of Israel, and the lowland thereof: from Mount Halak, that goeth up to Seir, even as far as Baal-gad, in the valley of the Lebanon, under Mount Hermon,—and, all their kings, he captured, and smote them, and put them to death” (Josh. 11:16-17 EB).
According to the text, “Joshua
made war a long time with those kings” (Josh. 11:18 KJV). During this
period of conquest, the only city to make peace with
The exception is the people of
The flaw, the weakness, the negligence, the self-assurance,
the assumption of the princes of
During this same period of time, the biblical writer notes
that Joshua destroys and drives out the Anakim, a physically tall and strong
people occupying the mountain regions around
The text then sums up and confirms the conquest of the whole land of promise under the leadership of Joshua:
So Joshua took the whole land, according to all that Yahweh had spoken unto Moses, and Joshua gave it for an inheritance unto Israel, according to their portions by their tribes,—and, the land, had rest from war. (Joshua 11:23 EB)
The promise to Abraham concerning the land is fulfilled. The
faithfulness of each of the tribes of
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Chapters 13-19, forming the central member of the literary
structure of the book, provides an account of Yahweh’s allotment of the land
after the land as a whole has been subdued before
Before the distribution of allotments is completed, Yahweh
instructs the sons of
The distribution of allotments continues and is completed in
Those are the allotments which Eleazar the priest, Joshua son of Nun, and the patriarchal heads of the stocks of the sons of Israel allotted by lot at Shiloh before Yahweh at the opening of the tent of appointment. So they finished apportioning the land. (Joshua 19:51 CV)
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The tribes now settled in their territories, the Tabernacle
now set up for the worship and service of Yahweh in the Promised Land, Yahweh reminds
Joshua of the need to appoint cities of refuge to protect from the avenger of
blood the person accidentally killing a neighbor. The sons of
The welfare of the land and the people is dependent on the Aaronic Priesthood and the Levitical Priesthood. Religious education in the Torah and civil and economic justice are founded upon the holy service of these priests. The Levites must dwell in cities throughout the land. The tribe of Levi is not allotted a territory in the land. The Levites are Yahweh’s portion, Yahweh’s allotment. They are to remain as free as possible from conflict of interest. Thus, economically, the Levites seek not secular endeavors aimed at securing economic needs. They serve Yahweh by rendering service to the people. Their economic needs are provided by the sacrifices to Yahweh and the various tithes mandated upon the people by the law. If and when Yahweh is abandoned, the treatment of the Levites will usually reflect this abandonment. The Levites, therefore, need to be assigned cities in which to dwell throughout the land.
Now the patriarchal heads of the Levites came close to
Eleazar the priest, to Joshua son of Nun, and to the patriarchal heads of the
stocks of the sons of
The sons of
Thus Yahweh gave to
Though enemies remain in the land dwelling among the
Israelites, not a single enemy is able to withstand or effectively challenge
the rule, the power, the order, the law, the Elohim of Israel.
However, each tribe is made aware of the fact that the full allotment is not a guaranteed gift. Implementation of Yahweh’s Law in all its details is mandatory for further occupation and control of the allotted territory of each tribe. Obedience to Yahweh’s voice in all matters and trust in Yahweh’s faithfulness and power to defeat the enemy in the land are a must. The whole of Yahweh’s Law must determine life in the land and among the tribes. The nation must always implement what is right in the eyes of Yahweh her King.
At the death of Joshua, there shall be no successor. Yahweh
alone is King in Yeshurun.
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The confirmation of Yahweh’s faithfulness is now enhanced as
the literary craftsman of the Book of Joshua relates the story of Joshua’s
honorable discharge of the tribes of Reuben, Gad, and East Manasseh from holy
duty. These tribes had already received their allotment on the east side of the
That time had now arrived. Joshua calls the Reubenites, the Gadites, and East Manassehites. He declares,
As for you, you have kept all that Moses the servant of
Yahweh enjoined on you, and have hearkened to my voice in all that I enjoined
on you. You have not forsaken your brothers these many days, until this day,
and you have kept the charge of the instruction of Yahweh your Elohim. Now
Yahweh your Elohim has given rest to your brothers, just as He promised them. So
now turn around and go; get yourselves to your tents, to the land of your
holding that Moses the servant of Yahweh gave to you in
Yahweh had now given the remaining tribes rest in the land. Conquest
of the land had been achieved. The enemy had been placed beneath the feet of
this exalted nation. These tribes had fulfilled their covenantal obligations to
the nation. They had fought Yahweh’s wars on the west side of the
Joshua then charges these tribes, “But observe meticulously to keep the instruction and the law that
Moses the servant of Yahweh enjoined on you: to love Yahweh your Elohim and to
walk in all His ways, to observe His instructions, to cling to Him and to serve
Him with all your heart and with all your soul” (Josh. 22:5 CV). This
charge is the obligation of all
“Then Joshua blessed
them and dismissed them, and they went to their tents” (Josh. 22:6 CV). These
tribes return to their allotment fully understanding that there is One Elohim,
one covenant, one nation, one people, one law, one love—the love of Yahweh
designed to burn hot within the hearts of His covenantally living people. Such
is the magnificent, awe-inspiring, gracious potential made accessible to this
one people, to this singularly distinct nation of nations. Yahweh has exalted
Continued faithfulness guarantees continued supremacy. Unfaithfulness
will result in defeat, prostration at the feet of the nations, debasement,
humiliation before Yahweh and the nations. Moses has already predicted such
unfaithfulness and failure. This awe-inspiring potentially gracious gift will
not be actualized by the nation until the coming of THE ONE like unto Moses
(Deut. 18:18), “until
Yet, through this unfaithful Cainish nation, Yahweh will contrive His intended purpose. Though Cain will continue to strive against Abel, Yahweh will reconcile the two through the transcendence of Good and Evil. Out of evil will come good and out of the good will come evil. That which is good in the eyes of Yahweh will generate evil, and that which is evil in the eyes of Yahweh will generate good. Out of death will come life; out of life will come death. Out of Cain will come Abel; out of Abel will come Cain. Out of Cain came the death of Abel; out of the death of Abel comes the life of Cain. Out of Cain will come the death of Jesus; out of the death of Jesus will come the life of Cain. Out of the failure of Israel will come the death of Jesus; out of the death of Jesus will come the life of Israel; out of the sin of Adam will come the death of Jesus; out of the death of Jesus will come the life of Adam; out of the sin of Adam will come the death of humanity; out of the righteous act of Jesus will come the life of humanity; out of the sin of Israel comes the death of the nation; out of the death of the nation will come the life of the nations; out of the failure of the nations comes the promises to Abram; out of the promises to Abram will come the blessing of the nations.
What was yet future for triumphant
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To stress once again the faithfulness of Yahweh and the
faithfulness of
Before engaging too hastily in battle, the sons of
The eastern tribes explain that the altar has been constructed as a memorial establishing the unity of the eastern and western tribes. The altar is to remind the present and future generations that the eastern tribes are one with the western tribes. The eastern tribes worship and serve only Yahweh Elohim of Israel. The altar constructed is a memorial, not an altar upon which to burn sacrifices. There is only one sacrificial altar in Israel, the altar associated with the holy Tabernacle of Yahweh: “Far be it from us that we should revolt against Yahweh to turn back today from following Yahweh to build an altar for ascent offerings, for approach presents and for sacrifices aside from the altar of Yahweh our Elohim that is before His Tabernacle” (Josh. 22:29 CV).
The eastern tribes desire to make clear their identification
with the corporate entity of the nation
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After many days since the conquering of the land, Joshua calls
together all
They are not to become entangled with the nations remaining in
the land. They are not to worship and serve the gods of these nations. Within
the areas of actual settlement, the nations had been defeated, evicted, and
their places of worship destroyed. This must be
Intermarriage with the nations is prohibited. Mixture is
contaminating to the holy. The holy must not be mixed with the unholy. If the
people of
Joshua reminds the representatives of the people that all Yahweh’s promises had been fulfilled: “not one thing hath failed of all the good things which the LORD your God [Yahweh your Elohim] spake concerning you; all are come to pass unto you, and not one thing hath failed thereof” (Josh. 23:14b KJV). As Yahweh is faithful in bringing good, He will be just as faithful in bringing evil. Yahweh is a jealous Elohim. The elohim of the Canaanites are jealous among themselves. They are not jealous of those who worship them. Yahweh is unique in that He is jealous in relation to His people. He will not share them with any other elohim. His anger will be directed at His people, not their foreign elohim. As He is loyal to His elect people, so He expects His elect people to be loyal to Him.
When they go after other elohim, Yahweh will, in love,
faithfully bring upon them “all evil
things” (Josh. 23:15 KJV) until they are removed from the land. Joshua does
not use the word “if.” He
intentionally uses the word “When” (Josh. 23:16). For
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As Joshua’s death draws nearer, he assembles the
representatives of all the twelve tribes of
In this holy place associated with the promise of the land and
the burying of all idols, the sons of
Therefore, declares Joshua, “Now fear Yahweh and serve Him in sincerity and in truth. Put away the
elohim that your fathers had served across the Stream and in
Joshua testifies, “yet I
and my house, we shall serve Yahweh” (Josh. 24:15b CV). The people respond, “Far be it from us to forsake Yahweh to
serve other elohim” (Josh. 24:16a CV). Astonishingly, Joshua answers this
commitment with the unexpected: “You
shall not be able to serve Yahweh, for He is a holy Elohim, He is a jealous El.
He shall not bear with your transgressions and with your sins” (Josh. 24:19
CV). As a jealous El, Yahweh will righteously discipline for correction and
destroy from among the people that which and those who contaminate, pollute the
nation. Yahweh has separated Himself to
In contrast, the people overconfidently respond to Joshua’s warning prediction, “Not so, for we shall serve Yahweh” (Josh. 24:21 CV). Joshua replies, “You are witnesses against yourselves that you have chosen Yahweh for yourselves to serve Him” (Josh. 24:22a CV). Yahweh has not tyrannized them into covenantal commitment. They are free to choose not to serve Yahweh. However, once freely choosing to serve Yahweh and with an oath entering into covenantal relationship with Yahweh, they will be held responsible for any departure from the covenantal agreement. The people boldly acknowledge the responsibility and the consequences for disloyalty, “We are witnesses” (Josh. 24:22b CV).
Joshua then commands, “put
away the foreign elohim that you have among you, and stretch out your heart to
Yahweh Elohim of
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Joshua dies at the age of 110. This is the same age as that of
Joseph his forefather (Gen. 50:26) whose bones had been carried from Egypt and
entombed at Shechem in the field purchased by Jacob (Joshua 24:32). Again, the
text exemplifies the faithfulness of Yahweh and
Joshua, echoing Moses, had earlier referred to his death as “going . . . the way of all the earth” (Josh. 23:14 CV). By so doing, he also confirms the nature of the death brought into the race by Adam. Moses had referred to this same death as “the common death of all humanity” (Num. 16:20 CV). Biological death is the death that came into the world as a result of Adam’s sin. Paul assumes this understanding of death in Romans 5:12. He is well aware of the meaning of the metaphors used by Moses and Joshua to refer to physical, biological death.
As the Book of Deuteronomy concludes with a reference to the entombment of Moses (Deut. 34:6), so
also the Book of Joshua concludes with a reference to the entombment of Joshua, Joseph, and Eleazar. In both books, entombment symbolically points to the
nature of the Mosaic Covenant. It is a covenant whose telos (end, goal) is death. It is a ministry of death pointing to
the death and entombment of Jesus necessitated by the nature of this covenant
necessitating a new covenant. Entombment signifies the faithful awaiting of the
hope of
Contemplating the account recorded in the following Book of
Judges, the literary craftsman of the Book of Joshua provides a crucial
transition. He informs his readers that “
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The Book of Judges continues the covenantal history of
The sons of
As the population of the sons of
In the cities, villages, and farm lands they had actually
taken as a possession, the sons of
Her first and foremost obligation is to destroy completely the
worship places and the idols of the nations. Yahweh alone is to be worshiped. All
the elohim of the nations are to be annihilated. All the religious statutes,
judgments, and practices of these nations are to be prohibited. Yahweh alone is
to reign over
Thus,
Othniel conquers the city of
Though Yahweh is stated to be with
In battle,
The house of Joseph is chosen next by Yahweh to enter into
further warfare. The text declares, “Yahweh
was with them” (Judg. 1:22 CV). Then follows an account of the conquest of
the city of
Such an agreement amounts to a covenant with a group of local inhabitants of the land. This is prohibited. The text records, “they smote the city with the edge of the sword; but they let the man go with his whole family” (Judg. 1:25b CV). The conjunction “but” implies an act of disobedience. These people should have been slain. But they are spared.
This act of disobedience by the house of Joseph is associated
with the name Luz. Originally, the
Canaanite city of
The seed of departure from Yahweh is thereby presented as
being planted by the house of Joseph.
Yahweh is with the house of Joseph.
Thus, chapter 1 of Judges describes the general faithfulness
of
Chapter 2, verses 1-5 of Judges, carry the reader forward to
the generation following the death of Joshua and the elders outliving him. This
generation is described as not knowing “Yahweh
or the deeds that He had done for
Chapter 2, verses 6-10 of Judges, return the reader to the
generation of Joshua and the elders. Verse 7 repeats the testimony of Joshua
24:31: the people served Yahweh all the days of Joshua and the elders who had
outlived him. But this section ends with a very different testimony: “However, when that whole generation was
gathered to their fathers, another generation arose after them, who did not
know Yahweh or the deeds that He had done for
The remainder of the Book of Judges is a covenantal history
depicting the outcome of the verdict of chapter 2, verse 11: “Then the sons of
The anger of Yahweh becomes hot against
Yet, Yahweh continues to extend gracious mercy to this ungracious people. “Nevertheless the LORD [Yahweh] raised up judges, which delivered them out of the hand of those that spoiled them” (Judg. 2:16 KJV). But the inspired writer adds, “Yet even to their judges they did not hearken, for they prostituted after other elohim and bowed down to them. They withdrew quickly from the way in which their fathers had walked who had hearkened to the instructions of Yahweh” (Judg. 2:17 CV). They do not walk along the way of the Torah, the path illuminated by Yahweh’s word of covenantal life. They alone had been given access to this “way,” this path illuminated by Yahweh’s Ten Words, His statutes and judgments, His instructions. They turn from the path of light to the path of darkness.
The pattern of their covenantal history during this era of the
judges is succinctly set forth: “When
Yahweh raised up judges for them, then Yahweh was with the judge and saved them
from the hand of their enemies all the days of the judge, for Yahweh would be
merciful on their moaning at the presence of their oppressors and their
jostlers. Yet at the death of the judge it occurred that they backslid and
became even more corrupt than their fathers, going after other elohim, serving
them, and bowing down to them; they did not discard any of their practices or
their obstinate ways” (Judg. 2:18-19 CV). Because the nation transgresses
Yahweh’s covenant, refusing to hearken to His voice, Yahweh refuses to evict
the remaining nations in the land. These nations are to be Yahweh’s means of
probing
When
When Israel commits herself to intermarriage with the
inhabitants of the land (her enemies) and to serve the elohim of these inhabitants,
the holy text describes the sons of Israel as dwelling “among” the Canaanite, the Hittite, the Amorite, the Perizzite, the
Hivite, and the Jebusite (Judg. 3:5-6), instead of these peoples dwelling among
Israel.
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After the death of the elders outliving Joshua, the sons of
In the covenantal history of
Othniel delivers, saves the sons of
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The judgeship of Deborah and Barak is significant for two
reasons. First, this is the only time in this book that Yahweh uses a woman to
judge
The judgeship of Deborah is unusual in that the text does not
state that Yahweh raised her up as a judge in
Deborah has been judging
Thus, Yahweh instructs Deborah to appoint Barak, son of Abinoam of Kedesh in Naphtali, commander over ten thousand men from the tribes of Naphtali and Zebulon. Yahweh declares, “I will draw Sisera, Jabin’s chief of the military host with his chariots and throng toward you to the Wadi Kishon. And I will deliver him into your hand” (Judg. 4:7 CV). Barak accepts the appointment, but only if Deborah joins him. Deborah agrees, but warns him, “Only know that there shall be no beauteous glory for you on the road you follow, for Yahweh shall dispose of Sisera by the hand of a woman” (Judg. 4:9 CV). Not only does Yahweh honor a woman as judge, but He will also honor a woman with the glory associated with killing the enemy’s military commander.
Barak does defeat Jabin’s army of iron chariots, just as
Yahweh promised. Sisera flees on foot and enters the tent of Jael, wife of
Heber the Kenite. The Kenites, as a result of
So Yahweh delivers
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The text continues, “
In spite of this, Yahweh has not abandoned His unfaithful
people, as Gideon is to claim when a messenger of Yahweh is sent to him
declaring, “Yahweh is with you, master of
valor” (Judg. 6:12 CV). Gideon, like
Finally, Gideon yields to Yahweh’s commission. He gathers an
army. But Yahweh, knowing the bent of
With a mere 300 men, Yahweh defeats the outnumbering Midian
army which possesses superior weapons of war. But what is
To Gideon’s credit, he quickly replies, “I shall not rule over you myself, nor shall my son rule over you;
Yahweh alone, He shall rule over you” (Judg. 8:23 CV). Gideon has learned
Who rules over
But again, Yahweh’s mercy, compassion, patience, and
longsuffering toward this stiff-necked and rebellious people is revealed in the
fact that “the land had quietness for
forty years in the days of Gideon” (Judg. 8:28b CV). In spite of
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Samson is the only judge chosen by Yahweh from his mother’s
womb. He is a solitary figure providing sporadic relief from Philistine
dominion over
Samson does not deliver
Thus, Samson is not a typical judge as presented in the Book
of Judges. He is the last of the judges and is perceived as a wild and
rebellious prodigal son. He does not lead an army; he does not gain the favor
of the people; he does not win the affection of the nation; he does not set a
moral or cultic example for
During this era, Yahweh graciously makes concessions in His
dealings with His people. He extends His mercy, compassion, and longsuffering;
understanding the disastrous situation in which the faithful must attempt to
both survive and remain obedient to His law. In such societal chaos (from the
perspective of Yahweh’s Law), it is most difficult to remain unaffected,
untouched by the deluge of covenantal pollution. Corrupt times impose corrupt
values, corrupt morals, corrupt traditions, corrupt laws, corrupt situations,
all of which contribute to compromised choices.
The record of Samson’s judgeship begins, “Again the sons of Israel did what was evil in the eyes of Yahweh; so
Yahweh delivered them into the hand of the Philistines for forty years” (Judg.
13:1 CV). The nation has sunk to its all-time low, as the writer will exemplify
in chapters 17-21. The Philistines now rule over
In his prodigalness is reflected the natural Cainish character
of the nation—her consistent rebellious disposition to fraternize with the
disqualified nations around her. Samson’s intrigues with the daughters of the
Philistines typify
But the text records that Yahweh delivered the nation into the
hand of the Philistines for a period of 40 years, making Samson a contemporary
of Samuel who will reflect the integrity of Yahweh’s election of
Samson portrays the unclean faithful ones; Samuel portrays the clean faithful ones. Samson is immersed in the defilement of the law; Samuel is immersed in the purity of the law. The accomplishment of Samson makes possible the accomplishment of Samuel. Samson is the strong one, the daring one, the devastating one; Samuel is the hearing one, the heeding one, the building one. Samson is the wild one, a prodigal son; Samuel is the harnessed one, a like-minded son. Samson is the man of the flesh; Samuel is the man of the spirit. The flesh must be harnessed before the spirit can become master. Samson endures the consequences of his wildness, but through these consequences he learns to discipline, harness, master himself, cleansing himself from covenantal defilement and fulfilling his elective obligation to Yahweh his Elohim.
(Page 230)Yahweh’s election of Samson is intended to display His power
which
In spite of Samson’s unruly character, “the lad grew up and Yahweh blessed him” (Judg. 13:24 CV). Yahweh
remains graciously faithful to
This ungratefully arrogant attitude is precisely what Yahweh
has chosen to use in order to disturb both
As Samson is covenantally blind, so is the nation. For the
writer, in relation to what is upright in the eyes of Samson, twice declares, “Each man did what was upright in his own
eyes” (Judg. 17:6b; 21:25 CV). The writer also testifies, “As for his father and his mother, they did
not realize that this [the demand of a Philistine bride, what is upright in
Samson’s eyes] was from Yahweh: He was
seeking a pretext against the Philistines, for at that time the Philistines
were ruling over
This marriage leads to a Philistine savage threat to a family of their own (“Entice your husband [Samson] to unravel for us the enigma; otherwise we shall burn you and your father’s house with fire,” 14:15 CV); the disloyalty of Samson’s Philistine bride (“she unraveled the enigma for the sons of her people,” 14:17); Samson’s slaying of 30 rich Philistines to provide payment for his lost bet, and the giving of Samson’s bride to another man (“Her father said, I thought, yea thought that you disliked, yea disliked her, so I gave her to your associate,” 15:2 CV). Upon hearing that his wife has been given to another, Samson declares, “This time I will be blameless regarding the Philistines, though I am dealing out evil to them” (Judg. 15:3 CV).
Samson was certainly not blameless in the slaying of 30 Philistines. This is murder, a breaking of the sixth commandment of the Mosaic Covenant. Yet it is a reflection of Yahweh’s judgment against the unjust and savage ways of the Philistines. Samson sins against Yahweh’s Law and will not be able to escape its consequences. Though he is not blameless for the murder of 30 Philistines, he declares himself blameless for the evil he is about to perform against the Philistines for violating the marriage contract. Such violation is indicative of Philistine lawlessness and dishonor.
Samson sets their fields on fire. The Philistines, in retaliation, burn the house of Samson’s father-in-law, most likely including all the occupants, an act of barbarity and cruelty characterizing the Philistine nation. Yahweh uses Samson’s evil as judgment against the Philistines, but Samson is not blameless in the eyes of Yahweh’s Law. In an age of such evil, Yahweh uses the evil of men to accomplish His purpose. However, the consequences of committing such evil cannot be escaped. Many innocent, as well as the guilty, suffer the consequences of such evil.
In the present case, the welfare of the sons of
Such behavior characterizes the nation’s lack of trust in
Yahweh their King. The nation does not believe in the word of Yahweh concerning
His promise to lead them in victory against their enemies. The people have lost
confidence in the power of Yahweh to overcome the overwhelming strength of the
enemy. Yahweh is King, but the nation thinks and acts as though she has no
King. Thus, the writer of the Book of Judges repeatedly declares, “In those days there was no king in
Yahweh had been King in Yeshurun from the inception of the
covenant entered into at Sinai. Yahweh her King had often displayed His power
and authority through the judges He raised up to deliver them from the
oppression of the enemy. But the people continually abandoned Yahweh their
King, thinking and acting disloyally. And now, for the first time, they have
become so low as to deliver up to the Philistines the very deliverer raised up
by Yahweh to deliver them out of the hands of the Philistines. In delivering up
Samson, they indirectly deny the Kingship of Yahweh. Later, when before the
face of Samuel they request a king like the nations, the sons of
The text reports the deliverance of Samson into the hands of
the Philistines by the sons of
Do you not know that the Philistines are ruling over us? What then is this you have done to us? He replied to them, Just as they did to me, so I did to them. They told him, we have come down to bind you and to deliver you into the hand of the Philistines. Then Samson said to them, Swear fealty to me, lest you too come upon me. They replied to him, saying, we will not, for we shall only bind, yea bind you, and we will give you into their hand; yet to death, we shall not put you to death. (Judg. 15:11b-13a CV)
The sons of
Thus,
Such was the judgment after the death of each of the major
Judges. During the rule of each Judge, the people had been delivered from the
oppression of the enemy and the land had rest. After the death of each Judge,
the people had returned to doing what is evil in the eyes of Yahweh. During the
judgeship of Samson, the people are not delivered from Philistine oppression,
and the land is not given rest. After the death of Samson, a new era would
begin.
In answer to the rebuke of the sons of
Like Samson,
To Samson’s credit, he yields to the sons of
Samson is bound and delivered to the Philistines. As they
triumphantly raise their voices over their prize, the spirit of Yahweh comes
upon Samson empowering him to destroy his bonds. He proceeds to slay a thousand
Philistines with a jawbone of a donkey. Both the Philistines and the sons of
The final episode in the account of Samson’s judgeship
describes how he falls in love with another Philistine woman, Delilah. Again,
the law is clear about intimate involvement with the daughters of those peoples
worshiping and serving other elohim.
His Nazarite condition now defiled, Samson’s great strength withdraws from him. He had told Delilah, “If I were shaved, then my vigor would withdraw from me; I would become powerless; I would become like any other man” (Judg. 16:17b CV). When his hair is shaved, the text records, “Yahweh had withdrawn from him” (Judg. 16:20b CV). Samson’s great strength did not reside in his unshaven hair, but with his being dedicated to Yahweh, which the unshaven hair had represented. When the sign of his dedication to Yahweh is destroyed by removal, Yahweh withdraws from him, reducing him to the likeness of any other man. He becomes powerless because Yahweh, his great strength, has withdrawn His special elective presence.
Samson had maintained his unshaven hair to the honor of Yahweh his Elohim. As long as he had maintained his Nazarite condition imposed on him by Yahweh, he had displayed his faithfulness, his obedience to Yahweh. He had remained Yahweh’s faithful servant and had been the beneficiary of Yahweh’s blessing. Yahweh, thus, graciously had elected to overlook Samson’s sins, his flaws, his foolishness, his juvenile behavior, because Yahweh sees into a man’s heart; He does not merely look at his outward appearance or behavior (1 Sam. 16:7 CV).
Samson’s heart is upright with Yahweh. He is a man affected and influenced by the corrupt conditions of his time. His prodigal behavior and juvenile attitude are the product of an evil age, an evil and ungrateful people, a degraded culture. But his heart belongs to Yahweh. He freely chooses to be obedient to the Nazarite condition imposed upon him. He could have denied this calling. He could have renounced it, arguing he was not obligated to follow the path of a Nazarite because it was unjustly imposed upon him without his consent. But Samson obeys his Nazarite calling voluntarily. He does not despise it, but rather values it as a privileged gift of Yahweh his Elohim. He honors Yahweh by honoring his dedication to Yahweh as a Nazarite.
Having dishonored his Nazarite dedication, Samson becomes like
other men. He no longer has power over his enemies. The Philistine chieftains
bind him and gouge out his eyes (Judg. 16:21 CV). He is brought down to
However, though Yahweh has withdrawn from Samson, He has not
abandoned him. For now Samson’s outward appearance and behavior are prepared to
complement his upright heart. His hair begins to grow back; the sign of his
Nazarite condition is restored. In solemn obedience to Yahweh his Elohim,
Samson readies himself for the death which will restore Yahweh’s honor in the
eyes of the Philistines and in the eyes of His people
The captivity and humiliation of this famed and dreaded Israelite opponent is regarded by the Philistine chieftains as an enormous triumph for themselves and their gods over the Israelites and their Elohim, Yahweh. To celebrate this victory, the Philistines prepare a great and joyous sacrificial festival in honor of their god Dagon. In the course of this festival, the chieftains, seeking to further humiliate and make sport of Samson and his Elohim, have Samson brought into the temple and placed between the pillars upon which the temple structure is supported.
Samson, calling upon Yahweh, makes a last request, “My Lord Yahweh, remember me, I pray, and fortify me now, only this once. O You, the One Elohim! Let me avenge myself on the Philistines with one vengeance for my two eyes” (Judg. 16:28 CV). Having thus prayed, Samson “thrust against the two middle columns on which the house was established and by which it was supported, one at his right and one at his left. Then Samson said, May my soul die with the Philistines! And he stretched out with vigor, and the house fell on the chieftains and on all the people who were in it. So the dead whom he put to death at his death were more than those whom he had put to death in his life” (Judg. 16:29-30 CV). Samson had been Yahweh’s executioner of the tried and sentenced Philistines. In his death, he is Yahweh’s instrument of judgment against the Philistines. Through his death, Samson executes more Philistines than he had executed through his life. Yahweh’s honor is restored, and the people of Dagon, god of the Philistines, are destroyed, and Dagon is shamed, humiliated, and demonstrated powerless before Yahweh, the Elohim of Israel.
Samson the man of the flesh, typifying the nation Israel during the dark, evil era of the Judges, must be blinded physically before he is enabled to see covenantally. It is Yahweh who gouges out Samson’s eyes. He executes judgment through the hands of the Philistines. This execution is necessitated due to Samson’s complacent, presumptuous disregard for Yahweh’s Law and the defiling of his Nazarite condition.
Such chastisement is administered by Yahweh against His own sons in order to bring about correction. Samson represents the faithful remnant. Yahweh’s chastisement results in his correction. Samson’s external eyes are blinded in order to direct him to the use of his internal eyes, resulting in covenantal sight. Obtaining this new sight, Samson dedicates himself to Yahweh as a voluntary Nazarite. No longer is this imposed upon him from his mother’s womb. He wills it in accord with the will of Yahweh his Elohim in order to remove his personal shame and the shame he brought on Yahweh. He becomes one with Yahweh Elohim—like Father, like son.
As Samson’s eyes are gouged out making him blind and aware of
his loss of power, so also
As well as being a type of faithful
Samson’s sacrifice of himself is an act of a faithful servant of Yahweh. He perceives the necessity of his being given over to his enemies so that in their midst, through the inevitable certainty of his death, he could effect their defeat and the deliverance of his people. Though the blindness of his eyes is a mark of his unfaithfulness, his sacrificial death (his obedience unto death) removes the shame of his unfaithfulness and the triumph of the Philistines over him, his people, and his Elohim. In the moment of his own death, Samson gains the greatest victory over his enemies to the glory of Yahweh his Elohim. Though he is a terror to the Philistines while living, while dying he becomes a destroyer of their temple and their idolatrous god. In his death, he vindicates the honor and glory of Yahweh the Elohim of Israel. Dagon, the idol of the Philistines, is dishonored and humiliated.
The destruction of the Philistine temple and the worship of
Dagon made a powerful impression upon the Philistines. The death of their chieftains
and so many of their fellow-worshipers resulted in deep mourning. The
destruction of the
Samson’s judgeship begins the deliverance of
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The concluding chapters (17-21) of the Book of Judges paint a detailed portrait of the decadence of Israelite society which provides the background upon which the previous accounts of the Judges are to be understood. In the first account of Micah and the Danites, the writer portrays the decadent condition of both the Aaronic and Levitical priesthoods. The worship of Yahweh has been distorted by the introduction of molten images, private houses of elohim, and private production of ephods (a cultic vestment) and teraphim (images of household gods). The Mosaic Law prohibits the making of images, sanctions only one central house or Tabernacle of Yahweh, authorizes only the Aaronic Priesthood to serve the Tabernacle and the Levitical Priesthood to serve both the Aaronic Priesthood and the instructional needs of the people throughout the tribes, and legitimizes only one ephod worn and used only by the High Priest chosen only from the family of Aaron.
All sacrifice to Yahweh is to take place in the Tabernacle and
conducted by the Aaronic Priesthood. Only the Levitical priests geographically
located throughout the territories of the tribes are to guide and instruct the
people of
Micah, an Ephraimite, admits to having stolen the eleven hundred shekels of silver from his mother. Thus, he has broken the fifth as well as the eighth commandment of the Mosaic Covenant. Both he and his mother worship Yahweh. His mother takes the returned shekels of silver saying, “I will sanctify, yea sanctify the silver to Yahweh from my hand for my son to make a carving and molten image” (Judg. 17:3b CV). She then takes 200 silver shekels and has a refiner mold them into a molten image for worship of Yahweh. This molten elohim came to be placed in Micah’s house, making his house “a house of elohim,” a place of worship, a sanctuary in competition with the one Tabernacle of Yahweh designated for the worship of Yahweh.
In addition to this unauthorized sanctuary and forbidden
image, Micah had made for himself an ephod and teraphim and had consecrated one
of his sons to officiate at this sanctuary as a priest. This implies a national
departure from and corruption of the function intended only for the Aaronic Priesthood.
With this departure from central worship at the one Tabernacle of Yahweh came
the disintegration of the covenantal unity of the tribes. Decentralization
weakened the nation in its task to evict the nations. With the establishment of
individual and local sanctuaries and priests ordained from among the twelve
common tribes, the statutes and judgments of Yahweh given only to
Having presented the deviance of Micah and his family, the
writer comments, “In those days there was
no king in
The story of Micah continues by introducing a wandering
Levite. The Levitical Priesthood tradition still existed, but in a lawless
fashion. This young Levite had departed from the city of
According to the Mosaic Law, the Levitical priests are not to receive wages as personal employees. They are holy, belonging to Yahweh and are to be supported from the sacrifices and the tithes offered to Yahweh. In this case, not only is the Levitical priest hired as a household priest for agreed-upon wages, but he is ordained by an unauthorized, common Israelite to serve in his private sanctuary before a molten image and teraphim, each of which is a defilement of the Levite’s own priestly calling as well as a defilement of Yahweh Himself. Such is the contaminated state of the Levitical Priesthood during this evil era. Yahweh has been reduced to merely one of the many gods in the land. This is one aspect of the environment in which Samson carried out his Nazarite calling, his cultic, civic, economic, and moral obligations, and his judgeship.
The 18th chapter, which introduces the Danites, begins with
the author’s repetition of his commentary concerning the lack of a king in
The sons of Dan, according to this account, seek more territory. They appoint five men of valor to spy out and investigate an allotment located in the far north, just beyond the allotment of the tribe of Naphtali. This became a necessity for the tribe of Dan because it had failed to drive out the Canaanites from the allotment assigned to it by Joshua and Eleazar the High Priest. The Danites feared the inhabitants of the land. They mistrusted the word and mighty leadership of Yahweh. The very land within which they had settled had been conquered by the tribe of Ephraim. As a result of the tribe of Dan’s faithlessness, the Danites resolve to seek an allotment elsewhere. Thus, they reject the allotment assigned them by Yahweh. As a tribe, they do what is upright in their own eyes.
In the course of their journey, the five men of valor come to the hill country of Ephraim where Micah’s house is located. They decide to lodge in the area. Coming upon Micah’s Levite priest, they enquire concerning his present location and service. The Levite informs them of his encounter with Micah and the agreement entered into. The five explorers request that the Levite inquire of Yahweh concerning their mission. Using the ephod of Micah, the Levite assures them of Yahweh’s prosperity.
Having reached their destination, the men proceed to investigate the chief city in the area and the territory surrounding it. Returning to the conquered portion of Dan’s allotment, the five men report, “Do arise and let us go up against them for we have seen the land, and behold, it is very good. And you are hesitant! Do not be slothful! . . . you shall come to an unsuspecting people; and the land is wide in expanse. Yea, Elohim has delivered it into your hand, a place where there is no lack of anything on earth” (Judg. 18:9-10 CV). The land is worthy of their occupation and settlement. The inhabitants can be easily defeated. There is much territory available for future expansion. But again, the Danites are hesitant. However, when informed that Elohim has guaranteed their success, this group of Danites removes itself “from the family seat of the Danite” (Judg. 18:11 CV) which had been allotted by Yahweh. They had refused to follow Yahweh into war against the inhabitants of the land allotted them, but now they choose to follow the word (Page 236)of a prostituted Yahweh worshiped through an imitation ephod, a molten image, teraphim, and a compromised Levitical priest.
On their journey to make war against Laish and the surrounding
territory, these sons of Dan become thieves, tyrannically stealing Micah’s
ephod, molten image, teraphim, and Levitical priest. When the priest questions
the action of these Danites, he is told, “Keep
silent! Put your hand on your mouth! Come with us and become a father and a
priest for us! Is it better for you to be priest for one man’s household, or
for you to become priest for a tribe and a family in
After these Danites destroy the people of Laish by the sword,
denying them an offer of peace according to the Law of Moses recorded in
Deuteronomy 20:10-12, they burn the city with fire. The city is thereafter
rebuilt, inhabited, and renamed Dan. The name is to be associated from that
time on with idolatry and injustice. The writer then adds in confirmation, “The sons of Dan set up the carving for
themselves, and Jonathan son of Gershon, son of Moses, he and his sons, they
became priests for the tribe of the Danite until the day of deportation from
the land. They kept the carving of Micah, that he had made, set up for
themselves all the days while the House of the One, Elohim, was in Shiloh” (Judg.
18:30-31 CV). This Jonathan son of Gershon son of Moses must refer to the
Levitical priest taken away from Micah. He and his sons served as priests for
the tribe of Dan in the north until the deportation executed by
The final episode in the Book of Judges begins, again, with
the covenantal judgment: “It came to be
in those days when there was no king in
The sons of
When Yeshurun grew stout and kicked
(You will be stout, thick and burly),
Then he abandoned Eloah Who had made him
And disgraced the Rock of his salvation. (Deuteronomy 32:15 CV).
Thus, Yahweh spurns (Deut. 32:19 CV) His people, concealing
His face from them (Deut. 32:20 CV) until they cry out to Him for deliverance. But
their evil ways would continually worsen. As one man,
This generation imitating these evil ways had been sent a
messenger of Yahweh who had declared, “But
you have not harkened to My voice. What is this you have done? So I now say: I
shall not drive them out from before you, and they will become a scourge
against your sides. As for their elohim, they shall be a trap to you” (Judg.
2:2b-3 CV). In response, the sons of
Such lamentation and sacrifice are displayed again in this
final episode reported in chapters 19-21. Concerning the abomination of the
Benjaminites, the sons of
Thus, the generation represented in this final episode ending
the Book of Judges is the generation initiating the evil ways of
Though the text here describes this generation as lamenting
before Yahweh, worse lamenting is still to come. After the tribe of Benjamin is
wiped out completely, with the exception of 600 warriors, the people “lifted up their voice and lamented with a
great lamentation; and they said, Why, O Yahweh Elohim of
The Levite presented in this final episode is a man of
considerable wealth. He journeys to
Thus, this Levite typifies the role and prestige of the priest who is the guardian of covenantal knowledge. He alone is recognized as a master, a scholar of the legal code which he exercises on behalf of the members of the holy community. He exerts enormous influence on the practice of law, politics, art, economics, and morality. In this evil era, however, the covenantal teachings of Yahweh have been distorted and compromised, being conformed to the worship and service of the foreign gods of the nations amongst them: “As for you, you shall not contract a covenant with the dwellers of this land; and you will break down their altars. But you have not hearkened to My voice. . . . As for their elohim, they shall be a trap to you” (Judg. 2:2-3 CV).
This man, a Levite, has journeyed from Shiloh in Ephraim to
Returning to Shiloh with his reconciled wife and his servant,
the Levite chooses to lodge in the city of
It seems the sons of Benjamin dwelling in Gibeah, just a few
miles northeast of Jebus, had descended further into depravity than the Jebusites.
The servant of the Levite recommends lodging in Jebus. But the Levite
arrogantly protests, “We shall not
withdraw to a city of foreigners who are not sons of
Entering the city
During the night, a group of decadent men from the city surround the house demanding the Levite be delivered up to them. These Israelites are the extreme examples of the people described as a “wayward generation, Sons with no faithfulness in them” (Deut. 32:20b CV). The present text refers to them as “sons of decadence” surrounding the house and “shoving themselves against the door” (Judg. 19:22 CV). Deuteronomy, chapter 13, foretold of such men: “In case you hear it said of one of your cities which Yahweh your Elohim is giving to you to dwell there, that men, sons of decadence, have gone forth from among you and induced the dwellers of the city, saying: Let us go, and let us serve other elohim . . . then you will inquire, . . . And behold, if the truth of the matter is being established that this abhorrence was done among you, then you shall smite . . . the dwellers of that city with the edge of the sword” (Deut. 13:12-15a CV). These men seek to sexually abuse the Levite. Their intention is both evil (Judg. 19:23a) and decadent (19:23b), violating the holy state of the Levite as belonging to Yahweh (Num. 3:11-13), violating Yahweh’s Law concerning the just treatment of strangers and sojourners (Lev. 19:33-34), and violating Yahweh’s Law against homosexuality (Lev. 20:13).
The host refuses to deliver the Levite into their hands, and eventually the decadent mob accepts the Levite’s concubine/wife. This woman is taken away and is sexually abused throughout the night. She is abandoned just before dawn and manages to struggle back to the house of her host. She collapses at the entrance of the house. In the morning, after her husband woke up from a night’s rest, leaving the house of his host to continue his journey, he discovers her lying at the entrance. He orders her to get up and accompany him on the journey home, assuming she had been sleeping. Such is the care, concern, and love of this Levite man for his concubine/wife whom he had just recently wooed with tender, compassionate words of kindness and affection. Did he really believe she was sleeping?! How callous can this man be?! Receiving no response from the terribly abused woman, he discovers she is dead.
Outraged, he returns home, “took
a knife, took fast hold of his concubine and cut her in pieces, according to
her bones, into twelve pieces” (Judg. 19:29 CV). He sends one piece to each
of the twelve tribes. The nation as one man responds, “Then all the sons of Israel marched forth, from Dan to Beer-sheba and
the land of Gilead; and the congregation was assembled as one man before Yahweh
at Mizpah” (Judg. 20:1 CV). Inquiring of the Levite in order to determine
the truth of his charges, he describes the horror in detail, concluding, “for they had committed lewdness and decadence
in
All the tribes had convened at Mizpah except Benjamin who had
heard of the assembling, but neglected to participate. Again the text records, “Now all the people arose as one man, . . .” (Judg. 20:8 CV). They call upon the tribe of Benjamin to deliver up the
sons of decadence in Gibeah in order to put them to death according to the Law
of Yahweh. Benjamin refuses to “hearken
to the voice of their brothers, the sons of
The confederation of tribes now proceeds to
Humiliated and bewildered,
The entire Israelite militia sits before Yahweh lamenting and fasting. No longer are they assured of victory due to superior numbers or weapons. Though their cause is just, Yahweh has chastised them. Finally, they present to Yahweh ascent offerings and peace offerings. Now their lamenting, fasting, and offerings display a sincere and legitimate humiliation before Yahweh. Their presumptuousness and overconfidence gone, they inquire of Yahweh a third time. Yahweh replies, “Go up, for tomorrow I shall deliver him into your hand” (Judg. 20:28b CV). This time Yahweh promises victory.
The Israelite confederacy overwhelmingly destroys the militia
of the sons of Benjamin. The text makes clear who is responsible: “Yahweh struck down Benjamin before
The cause of this tragic situation cannot be attributed to
Yahweh. Yet these people still refuse to acknowledge their rebellious character
and their evil ways in the eyes of Yahweh. They mourn the consequence of their
own undisciplined action and seek to place the responsibility for this disaster
on the faithlessness of Yahweh their Elohim. Their evil hearts immerse them in
a bath of self-pity, bemoaning their unjustified calamity, “The people were feeling regret about Benjamin, for Yahweh had made a
breach in the tribes of
The potential disaster is resolved, not by inquiring of
Yahweh, but by inquiring among themselves whether any city in
They are still short 200 women. This is resolved by a crafty,
deceptive scheme. The remaining sons of Benjamin are told to kidnap from the
daughters of
The problem is resolved, but certainly not in an honorable
manner. The nation continues to do that which is evil in the eyes of Yahweh. It
continues in its uncleanness. The writer concludes the book with a final
announcement of his covenantal evaluation of this evil age: “In those days there was no king in
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Samuel and Samson are covenantal complements. Both are born to women who had been barren. This theme has already been played out in the barrenness of Sarah, Rebecca, and Rachel. In each case, Yahweh is responsible for the woman’s barrenness and her conception, indicating Yahweh’s power over life and death.
The sons concerned, after long years of barrenness, are Yahweh’s gifts, associated with His elective purpose. Each of these sons is significant to the progressive development of Yahweh’s elective design. Yahweh’s election overrides the consequences of human failure.
The birth of Isaac overrides the failure of the nations after
the flood. Isaac is the seed through whom the nations would be blessed. The
birth of Joseph overrides the failure of his brothers, the ten sons of Jacob. Joseph
is the son through whom the sons of
Samson’s conception, birth, and untamed, fierce, intemperate
and impetuous character reflect and override the rebellious character of his
people, his brothers; mercifully cutting short the evil era of the Judges by
paving the way for Samuel, his complement. Samuel’s conception, birth, and
harnessed, pious, temperate, and patient character reflect Yahweh’s ideal (what
is upright in the eyes of Yahweh) and override the failure of Samson and the
sons of
The death of Samson is the death of the evil era of the
Judges. Samuel’s rise complements Samson’s downfall, culminating in
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The Book of Samuel begins with the introduction of Elkanah, a Levite from the hill country of Ephraim. He has two wives, Hannah his beloved and Peninnah. The text declares, “And Penninah came to have children; but Hannah had no children” (1 Sam. 1:2b CV). In spite of Elkanah’s love for Hannah, “Yahweh had closed her womb” (1 Sam. 1:5b CV). This is no accident. It is part of Yahweh’s design. Hannah is made to endure the ridicule and abuse of Peninnah who continually vexes Hannah because of her barrenness.
Thus, Hannah becomes a type of faithful
These faithful ones are persecuted, ridiculed, and estranged
from their brethren. They become aliens in a strange land. Their sorrow weighs
heavily upon them. Like Hannah, this faithful remnant figuratively “lamented and would not eat” (1 Sam.
1:7b CV) the sacrificial meal. As Hannah could not be consoled, so also the
faithful in
In bitterness of soul, Hannah stands before Yahweh at the
Tabernacle in
The rebellious nation has continued to delude herself into believing that Yahweh is pleased with her ways, as depicted in the closing chapters of the Book of Judges. Yahweh is not pleased with sacrifices and burnt offerings when not accompanied by obedience to His voice: “Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Sam. 15:22b KJV). However, the Book of Samuel will make clear the deceptive nature of appearance.
Though in appearance Yahweh seems to be displeased with Hannah, in reality, she is favored of Yahweh. For Hannah’s heart seeks to do what is upright in the eyes of Yahweh. In the evil age of the Judges, Hannah is persecuted for her righteousness. In the eyes of the unfaithful ones, she appears cursed, being barren. But in the eyes of Yahweh, she is blessed and will be made fruitful, bearing a child divinely prepared to cleanse the nation from her iniquity and deliver the nation from her enemies.
Hannah’s personal humiliation, lamentation, and request of Yahweh reflect her love of Yahweh and her love of Yahweh’s people. She vows, saying, “O Yahweh of hosts, if You will look, yea look upon the humiliation of Your maidservant and will remember me and not forget Your maidservant, and if You will grant Your maidservant a male descendant, then I will dedicate him to Yahweh for all the days of his life; he shall not drink wine or intoxicant, and no razor-blade shall come upon his head” (1 Sam. 1:11 CV). Hannah vows to dedicate her son to Yahweh as a Nazarite on behalf of her people. She asks to be remembered.
The Levites have forgotten to carry out their responsibilities to the nation. The Aaronic Priesthood has forgotten to mediate on behalf of the nation. The nation herself has forgotten Yahweh, committing cultic prostitution by the worship of other elohim. Hannah cries out to Yahweh on behalf of the nation unable to cry out on its own behalf.
As she prays to Yahweh in her heart, Eli the High Priest observes the movement of her lips, but hears no sounds. He concludes she is drunk and a daughter of worthlessness. Such, in fact, had become the condition of the Sanctuary under the administration of Eli’s sons, Hophni and Phinehas. The expression “daughters of worthlessness” (1 Sam. 1:16) refers to Israelite women who had become cultic prostitutes, having sacred sexual relations with the priests in a cultic attempt to manipulate Yahweh into granting national fertility and success against national enemies.
Hannah responds by declaring she is “a woman who is hard pressed in spirit” (1 Sam. 1:15a CV). This
typifies all those making up the faithful remnant. She tells Eli she has been
pouring out her soul before Yahweh. She is not a daughter of worthlessness. She
has spoken to Yahweh “out of the
magnitude of my concern and my vexation” (1 Sam. 1:16b CV). Here is a
worthy woman, in the midst of an unworthy nation. Eli, realizing his hasty and
unjustified judgment and speaking as Yahweh’s anointed High Priest, answers, “Go in peace! May the Elohim of
Hannah “went her way and came to her booth where she ate and drank with her husband; and her face was no longer sad for herself” (1 Sam. 1:18b CV). No longer does Hannah lament. She is consoled, hope being restored to her. She now partakes of the sacrificial meal. Early the next morning, Hannah and her husband “worshiped before Yahweh, . . . and Yahweh remembered her” (1 Sam. 1:19 CV). Hannah gives birth to a son. She names him Samuel, “for it was of Yahweh Elohim of hosts that I have asked for him” (1 Sam. 1:20b CV).
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In Hebrew, Samuel means asked of El. The Hebrew word for asked is sauled. Samuel is sauled of El. Yahweh views this request (saul) as honorable. His granting of this request results in the consolation and salvation of Hannah/Israel.
Later, when the sons of
In asking for a king, the sons of
Saul will reflect this disqualified mind, causing
Samuel is Yahweh’s gracious replacement of Eli and his sons. Samuel
is a Levite, but not an Aaronite. He does not become the High Priest. Though as
a child he is associated with the Sanctuary, his ministry will not be
associated with the Tabernacle. He will serve Yahweh and
Hannah had dedicated Samuel to Yahweh for “all the days of his life” (1 Sam. 1:11 CV). After weaning him, she declares, “I will bring him; for he must appear before the face of Yahweh and abide there for the eon ” (1 Sam. 1:22 CV). Samuel will serve before the face of Yahweh all the days of his life, which is equivalent to the termination of the eon of the Judges. During his ministry, serving “before the face of Yahweh” will no longer be primarily associated with the Tabernacle. As will be seen, the glory of Yahweh will depart from the Mosaic Tabernacle and will not return until the completed construction of the Solomonic Temple.
When Hannah delivers Samuel to Eli at the Tabernacle in
Hannah had asked for a son (not a king) and had requested this
son for Yahweh. A son had been requested from Yahweh for Yahweh’s service. A
son to serve Yahweh King in Yeshurun is upright in the eyes of Yahweh and a
gesture granting Yahweh the honor due Him. Hannah’s request displays her faithfulness
to Yahweh. The request soon to be asked of Yahweh by the sons of
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Yahweh’s purpose for closing Hannah’s womb is now clear. The
sons of
Samson commences his activities which are used by Yahweh
against the Philistines. Contemporaneously, Samuel, consecrated, like Samson,
as a Nazarite from his mother’s womb, begins his apprenticeship before Yahweh
in the Sanctuary at
Thus, Samuel remains “in the ministry to Yahweh in the presence of Eli the priest” (1 Sam. 2:11 CV), in contrast with the sons of Eli who “were sons of worthlessness, who did not acknowledge Yahweh . . .” (1 Sam. 2:12 CV). Eli, aware of the activities of his sons, reprimands them, but they refuse to obey his voice. But Samuel “was going on and growing greater in goodness both with Yahweh and with men” (1 Sam. 2:26 CV).
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However, Eli is not innocent. Yahweh, accusing him, asks, “Why are you showing disrespect for My
sacrifice and for My approach present that I have determined for My habitation?
Why are you glorifying your sons more than Me, to make yourselves plump with
the first portion of every approach present by My people
This is confirmed by Yahweh in His first appearance to Samuel, who “had not yet come to know Yahweh” (1 Sam. 3:7 CV). The writer earlier records, “In those days the word of Yahweh had become rare; there was no vision being unfolded” (1 Samuel 3:1b CV), thus indicating a significant change is about to occur. Eli instructs Samuel as to how to respond to Yahweh’s call. “Then Yahweh came and stood by and called out as He had done the times before: Samuel! Samuel! And Samuel answered, Speak, for Your servant is hearing” (1 Sam. 3:10 CV). Yahweh declares of Eli, “I told him that I shall judge his house for the eon for the depravity, because he knew that his sons were dishonoring Elohim, and he did not remonstrate with them” (1 Sam. 3:13 CV). Eli and his sons would be sentenced to death during the last days of the eon of the Judges. Having despised Yahweh by not glorifying Him, they would now be dishonorably removed. Samuel would occupy their place, for Samuel’s response to Yahweh’s first call would remain true of him all the days of his life, “Your servant is hearing.”
The writer, before going on to provide an account of the
fulfillment of Yahweh’s judgment against the house of Eli, states, “As Samuel grew up, Yahweh was with him, and
He let none of all His promises fall to the earth. From Dan to
It is during these days, the last days of the eon
of the Judges, that the
Philistines convene for war against
As the Ark of the Covenant enters the midst of the camp, “all
Apparently, the Philistines had heard the reports concerning
the powerful gods of
The second and final engagement between the two armies results
in an even greater humiliation of
Eli had lived into his 98th year and had become blind. His
blindness is typical of the nation as a whole. Samson’s blindness had led to
his covenantal sight, leading to obedient performance of the task Yahweh had
destined for him. Eli’s blindness ends in his death, typologically representing
the continued blindness of
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About to give birth, Eli’s daughter-in-law, the wife of
Phinehas, hearing of the loss of the Ark of the Covenant and the death of her
father-in-law and husband, gives birth to a son, naming him Ichabod, meaning the glory has departed from
The writer in recording the deaths of Eli and his
daughter-in-law significantly mentions the loss of the Ark of the Covenant
first. He also ends the account with a reference to the loss of the ark. This
loss marks a momentous change in the covenantal history of
This is highlighted by the writer in his explanation of the
response of Eli’s daughter-in-law. The glory has departed from Israel, first,
because the Ark of the Covenant has been taken; second, because of the death of
her father-in-law Eli, High Priest over the Aaronic Priesthood; and finally,
because of the death of her husband. The Mosaic order of rule and government
had already been abandoned by
Though His glory is removed, Yahweh does not abandon His
people. He graciously gives them Samuel. The function of the Tabernacle as the
central and only sanctuary (Deut. 12:13-14; Josh. 9:27) in which the glory of
Yahweh dwelt in the midst of His people is terminated. In her heart,
Thus, Samuel will offer sacrifices at a variety of places
other than the Sanctuary, and
In contrast to Hannah the mother of Samuel, the
daughter-in-law of Eli, upon hearing that she has given birth to a son, does
not rejoice. Her heart cannot be consoled. The birth of Samuel signifies the
deliverance of
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Although the glory of Yahweh departs from
Earlier, the Philistines had referred to the elohim, the gods
of
The ark of Yahweh remains in the midst of the Philistines
seven months, during which time Yahweh plagues them with evil. Finally, the
priests, diviners, and sacred scribes advise the Philistines, “You must make images of your piles and
images of the mice which bring the land down to ruin. Thus you will give glory
to
The return of the ark to
As the ark had brought evil upon the Philistines, so it brings evil upon the sons of Jeconiah. Seventy of these priests, looking upon, staring at, the ark in such a manner as to treat it as a common object, rather than as the holy object of Yahweh’s holy presence, are slain by Yahweh. The priests had stood before the ark of Yahweh’s presence without the proper fear and regard for Yahweh’s presence. Each man’s eyes had scanned the holy ark through the lens of a covenantal heart turned to stone. These unholy priests had audaciously thought they could stand before the ark of Yahweh’s presence with unprostrated hearts. Disregarding Yahweh’s holiness, distinguishing themselves, on the basis of their holy lineage, as superior to the uncircumcised and unholy Philistines, these Levitical priests conceived themselves as immune from Yahweh’s castigation of those inappropriately associated with the holy ark of Israel (1 Sam. 6:19-21).
The men of Bethshemesh, responding to this destructive
manifestation of Yahweh’s holy presence against even His own holy priests,
trembling, ask rhetorically, “Who is able
to stand before Yahweh, this holy Elohim?” (1 Sam. 6:20a CV). They then
seriously ask, “And to whom shall the
coffer [ark] of Yahweh go up from
us?” (1 Sam. 6:20b CV). The ark represents the holy presence of Yahweh. It
is a dangerous thing for this ark to remain in the midst of an unholy, unworthy
covenantal people.
The ark is then taken by the men of Kirjath-jearim who bring
it to the house of the priest Abinadab. His son Eleazar is hallowed to take
charge of the ark of Yahweh. The ark is meant to reside in the Tabernacle
within the holy of holies. But the Sanctuary had been desecrated by the
abominable conduct (Page 246)of the sons of Eli. Thus, the Tabernacle is not to function
as it had been intended to function according to the Mosaic instruction (Deut.
12:4-14). The covenant had been broken once again. The glory of Yahweh had been
withdrawn. The tolerance of Yahweh is now to be displayed throughout the era of
Saul and David. Not until the construction of the
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The glory of Yahweh has departed. The Ark of the Covenant is
not returned to the Sanctuary at
The people, as a result of their 20-year earnest solicitations
after Yahweh, finally gain Yahweh’s attentive assent. Yahweh turns His face
back to His people. He instructs Samuel, who says, “If it is with all your heart that you are returning to Yahweh, then
put away the foreign elohim and the Ashtaroth from your midst and prepare your
heart for Yahweh and serve Him, Him alone. Then He shall rescue you from the
hand of the Philistines” (1 Sam. 7:3 CV). For 20 years Samuel had been
working on the hearts of his people. His efforts had not been in vain. The
people must now outwardly manifest the inward change that had been developing
over this 20-year period. Yahweh is now prepared to deliver them from the
Philistines. Samuel calls for them to put away the foreign elohim in their
midst and prepare their hearts to serve only Yahweh. The nation obeys, “And the sons of
The time for turning the tables has arrived. Samuel convenes
all
As Samuel is offering up the sacrifice, the Philistine’s
militia approaches the camp at Mizpah. The Philistines draw close for battle. But
Yahweh arises on behalf of His people. He “thundered
with a loud thunderclap over the Philistines on that day and discomfited them,
so that they were struck down before
Obedience to and trust in Yahweh alone assures
The extent of this present victorious intervention by Yahweh
is recorded as follows: “Thus the
Philistines were made submissive, and they did not come anymore into
Samuel judges
Sacrifices are also offered at various high places in the
land, indicating Yahweh’s tolerant indulgence of such places prohibited by
Mosaic legislation. The intended model, being altered by
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In Samuel’s old age, he appoints his sons as judges. He
assigns them to Beer-sheba. However, his sons do not walk in his ways: “they stretched their hands out after gain,
took bribes, and turned right judgment aside” (1 Sam. 8:3 CV). The elders
of
The matter is “displeasing in the eyes of Samuel” (1 Sam. 8:6 CV). The “eyes of Samuel” is equivalent to the eyes of Yahweh. Samuel has continually acted in accord with what is right in the eyes of Yahweh. His faithfulness recognizes immediately the unfaithfulness of the request. He prays to Yahweh Who answers, “Hearken to the voice of the people, to all that they are saying to you; for it is not you they have rejected; it is Me Whom they have rejected from being King over them” (1 Sam. 8:7 CV).
The request of the elders amounts to a rejection of Yahweh as
King in Yeshurun. Yahweh declares the nation has been characteristically
disobedient from the very first day He brought them up from
He commands Samuel to hearken to their request. However, in doing so, Samuel is to testify concerning the rights of such a king. Samuel warns the people of the bondage they will incur under the rule of such a king: he will draft their sons and daughters for all manner of royal service; he will appoint officers and ministers of state; he will select some to plan and reap royal harvests; he will conscript workers to forge implements of war; he will assign their daughters to serve as cooks and bakers; he will confiscate their fields, vineyards, and groves and give them to his courtiers; he will take a tenth of their flock, and, as a result, they will become his slaves (1 Sam. 8:11-17). Samuel then concludes, “You will cry out on that day because of your king whom you have chosen for yourselves; yet Yahweh shall not answer you on that day” (1 Sam. 8:18 CV).
He makes it clear that the choice of a king like the nations is not Yahweh’s choice, but their own. This choice is not right in the eyes of Yahweh. They are choosing what is right in their own eyes. The ultimate consequence of this choice is revealed in advance: (1) They will become slaves of the king; (2) they will cry out for deliverance from this king, but Yahweh shall close His ears as they have closed their ears to Yahweh’s voice in this matter of requesting a king.
In spite of this calamitous prophetic analysis, the people refuse to hearken to the voice of Samuel. They respond, “No, for there should be a king over us, that we too would become like all the other nations. Our king will judge us and go forth before us and fight our battles” (1 Sam. 8:19b-20 CV). Clearly, the people reject Yahweh as Judge and King. How quickly they forget Yahweh their King thundering against the Philistines as He leads His warriors into battle.
The prayer of Samuel and the thundering elements under the
control of Yahweh are not satisfactory for
Yahweh’s kingship is rejected. The
The
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Having granted the nation the desire of her heart, Yahweh
selects a man bearing the attributes of a foreign king. The sons of
The selection of Saul is in accord with
Saul is anointed king by Samuel. He pours oil on his head and
kisses him saying, “Has not Yahweh
anointed you as governor over His people, over
As anointed king, Yahweh also pours out His spirit upon Saul who prophesies in the midst of a group of prophets. The people, hearing Saul prophesy in the midst of the prophets, recognize and acknowledge this change in outward appearance, giving Saul even more credence as a suitable and acceptable king in the eyes of the nation. Elohim transforms his heart into another man, equipping him with the necessary power to rule. All Saul now needs in order to succeed is obedience to Yahweh’s voice. He has been anointed with oil, anointed with the spirit of Yahweh, and supplied with the power of a changed heart to become another man, a man empowered to rule successfully.
Yahweh, however, has selected Saul precisely because he is a man after the heart of the nations. He possesses a tragic flaw referred to by the Greeks as hubris, excessive pride, insolence, or arrogance resulting from too much prosperity from the gods. The very favor of Yahweh bestowed on Saul, which should have been a blessing, is turned into a curse by Saul’s development of excessive pride and arrogance causing insolent disobedience to Yahweh’s voice.
Saul, at first, is a king like the nations only in outward
appearance. He is handsome and taller than any other man in
Yahweh favors him by gifting him with His spirit. Saul is “transformed into another man” (1 Sam.
10:6 CV). At first, he is confused and fearful. He hides, seeking to avoid
kingship. But once found, seized by the sons of
Saul will act as a king, a king like the nations. This is
foreshadowed in the use of the lot to select him. Samuel had said to
Thus, the use of the lot to select Saul as king in the
presence of the people is Yahweh’s means to point out the covenantal
transgression of
Long live the king of their choice, Saul, a king like the
nations. They choose to worship and serve Saul, preferring Saul to Yahweh. But
Saul and his dynasty will not live long. Yahweh, the True King, however, will
live long! The anointed nation speaks prophetically. Though
Under the rule of Samuel, the Philistines were made
submissive, no longer coming into the
After Samuel reminds the people about the customary rights of
the kingship, writing these in a scroll, he places the scroll before Yahweh,
and dismisses the people. These “customary
rights of kingship” (1 Sam. 8:11 CV) are to be distinguished from the “rights of the king” listed in
Deuteronomy 17:14-20. The customary rights of the king describe the
prerogatives of a despotic king, a king like the nations. The rights of
kingship listed in Deuteronomy 17:14-20 regulate the attitude of the
terrestrial king over
After Samuel dismisses the people, a group of sons of
worthlessness refuse to submit to Saul’s kingship, signaling trouble at the
very outset of Saul’s kingship. This threat is followed in the text by an act
of aggression at the hand of Nahash, king of the Ammonites. Saul, being
prospered by the spirit of Yahweh, defeats the Ammonites in battle, terminating
the aggression. The people, impressed with such success, call for the death of
the rebellious sons of worthlessness. Saul, however, wisely counsels, “No man shall be put to death on this day!
For today Yahweh has given a victory in
Samuel, calling for a renewal of the kingship, gathers the
people at Gilgal where Saul is confirmed as king before Yahweh. Samuel reminds
the people that he has hearkened to their request for a king. He reminds them
to “give thought and see that your evil
deed which you have done, is too great in the eyes of Yahweh, when you
requested a king for yourselves” (1 Sam. 12:17b CV). Thus, it is clearly
the intent of the text to affirm as evil the request for a king. This is
supported by the response of the people, “Pray
about your servants to Yahweh your Elohim that we must not die, for we have
added to all our sins the evil deed of requesting a king for ourselves” (1
Sam. 12:19 CV). In
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The Philistines now prepare to enter the
Though
Saul, the anointed one, the Christ of Yahweh, will manifest the true color of his heart and mind, becoming in his disobedience an antichrist. Though equipped by Yahweh to succeed as the anointed king, Saul turns against Yahweh’s instruction and, later, against Yahweh’s election of David as His personal choice for the role of anointed king (Yahweh’s Christ). Saul neglects his access to the spirit of Yahweh, thus quenching Yahweh’s spirit while becoming enslaved to his own warped, debilitated spirit. In order to rightly understand the spirit of antichrist in the Greek Scriptures, one must read closely the accounts of Saul in the Hebrew Scriptures.
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Saul’s first victory over the Philistines is revealing. In
contrast to Samuel’s victory over the Philistines recorded in chapter 7, Saul’s
victory is ominous. It sets the tone for the entire kingship of Saul. Jonathan,
his son, commanding 1,000 warriors, smites a garrison of the Philistines at Geba.
At the head of 2,000 warriors, Saul smites another Philistine garrison. The
anger of the Philistines is aroused. They gather to make war with
This display of power installs fear in the people of
Samuel rebukes Saul, “What have you done?” (1 Sam. 13:11a CV). Saul explains he feared the attack of the Philistines would occur before he had “beseeched the face of Yahweh” (1 Sam. 13:12b CV). Saul as king had no right to take upon himself the charge of the priest Samuel. His fear overcame his trust in Yahweh and Samuel, Yahweh’s prophet/priest.
Samuel replies, “You
acted unwisely! O that you had observed the instruction of Yahweh your Elohim
that He enjoined on you! Then Yahweh would now have established your dynasty
over
Thus, he arrogantly exalts his kingship, believing the people and the kingdom are his. His concern for the people is assumed greater than the concern of Yahweh Who had appointed him king. He had acted unwisely. He had acted after the likeness of the kings of the nations. He had acted as a foreign king and, thus, had been responsible for the scattering of the majority of his militia. Yahweh rejects him and his dynasty.
In spite of being the choice of a disobedient and faithless people, Yahweh had equipped Saul with the means to reign successfully. Although outwardly appearing to be a suitable king, Yahweh’s internal gaze detected the weakness of Saul’s heart. Saul is not a wicked or evil man. He is merely a weak man, a (Page 251)flawed man. The very means given him by Yahweh to succeed feed his pride, producing his personal hubris. His hubris is not predetermined by Yahweh. It is the product of Saul’s character, Saul’s personal choices.
Yahweh, however, gazing into his heart, understands his weakness. He chooses Saul specifically because of his weakness. It is this weakness that makes him the very candidate desired by the people. They had requested a king like the nations. Yahweh had given them precisely that.
However, in spite of his weakness, if Saul would have remained faithful, if he would have subjected his heart to what his mind understood to be the truth, Yahweh would have established his dynasty for the eon , that is, the age of the Kings. For Jonathan, son of Saul, heir to Saul’s dynasty, is a man after Yahweh’s heart. It is through Jonathan’s faithfulness to Yahweh that the overwhelmingly powerful Philistine war-machine is defeated.
Saul instills fear and faithlessness. Jonathan instills courage and faithfulness. While Saul is encamped in Gibeah with his remaining 600 warriors, Jonathan and his armor-bearer are approaching a garrison of Philistines. While Saul is encamped with the priests of the lineage of Eli (Samuel having gone his own way and these priests having been rejected by Yahweh), Jonathan is declaring to his armor-bearer, “Do come, let us cross over to the detachment of those uncircumcised. Perhaps Yahweh shall act for us, for there is not restraint to Yahweh to save by many or by a few” (1 Sam. 14:6 CV).
Jonathan trusts in Yahweh the Elohim of Israel, the Elohim of
the covenant. He refers to the Philistines as “uncircumcised,” alluding to Yahweh’s covenant with
Jonathan is committed to worship and serve only Yahweh. He trusts Yahweh to be faithful to the word of His covenant. Later, he will reveal how committed he is to only Yahweh his King, his sovereign, when he disobeys his father the king in order to remain, first and foremost, faithful to Yahweh. He will neither worship and serve foreign gods, nor foreign kings, as his father, king Saul, has already done.
Jonathan is one of the greatest heroes of the Hebrew Scriptures. He is to be ranked with Abraham, Joseph, Moses, Joshua, David, and Daniel. There is no stronger bond between two men in the Hebrew and Greek Scriptures than that between Jonathan and David. What a testimony to and model of the righteousness of the principle represented by the words I am my brother’s keeper. The bond binding the hearts of Jonathan and David is each man’s total commitment to the worship and service of Yahweh alone.
Amazingly, Jonathan’s attitude is matched by his armor-bearer: “Do all, whatever is in your heart, what
you intend to do! For I am with you; my heart is like your heart!” (1 Sam.
14:7 CV). There is a faithful remnant in
As a result of the faithfulness of Jonathan and his
armor-bearer, Yahweh arises on behalf of
The text states further, “The
earth was disturbed, and it became a trembling from Elohim” (1 Sam.
14:15b CV), reflecting the similar activity of Yahweh manifested under Samuel. Yahweh’s
arousal is not due to the activity of Saul, but rather to the activity of his
son Jonathan. The text describes this sudden reversal in favor of
Saul is depicted in the text as antichrist. As a result of this turn of events, Saul “erred in a great error on that day, when Saul invoked the people, saying, Cursed be the man who eats nourishment before the evening, before I am avenged on my enemies” (1 Sam. 14:24 CV). He issues an oath revealing his hubris, his excessive and unwarranted arrogance. He is concerned not with Yahweh’s glory, but with his own glory. It is he who is to be avenged of his enemies.
On behalf of his cause, the warriors are not to nourish themselves with any kind of food for the remainder of the day. This rash, selfish oath becomes a threat to faithful Jonathan, the one who obeys from an anointed (christ, messiah) heart, the initiator of the turn of events. Not having heard the oath of his (Page 252)father, Jonathan partakes of some honey dripping from a honeycomb, thus, coming under the curse of his father’s oath.
Upon learning of the oath, Jonathan announces, “My father has brought trouble on the land. See now how my eyes had lit up when I tasted a little of this honey. How much more so the soldiers; O that they would have eaten, yea eaten today of the loot of their enemies when they found it! For now the smiting among the Philistines would have been greater” (1 Sam. 14:29-30 CV). In these words is reflected the judgment of Yahweh. Saul’s actions have consistently hindered the work of Yahweh on behalf of His people.
When Saul discovers the act of Jonathan, he issues his
judgment, “You shall surely die, yea die
today” (1 Sam. 14:44b CV). But the troops intervene on Jonathan’s behalf,
questioning the anointed king of Yahweh, “Should
Jonathan die today who has brought this great victory to
In all this, Jonathan remains righteous, faithfully honoring
Yahweh and Yahweh’s Law. He is characterized by the text as being the authentic
anointed one (christ) of Yahweh, for Yahweh sees into the heart as well as upon
the outward appearance. Jonathan’s anointed heart and behavior display before
the eyes of all
Unlike the rule of Samuel, during which the Philistines were
made submissive and did not come anymore into the territory of Israel due to
the hand of Yahweh against the Philistines (1 Sam. 7:13), during the entire
reign of Saul, “The war against the
Philistines was unyielding . . .” (1 Sam. 14:52a CV). Saul’s disobedience
hinders the activity of Yahweh on behalf of His people. The sons of
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Shortly into his reign, Saul had failed to obey Yahweh’s
voice. Samuel at that time had announced Yahweh’s rejection of Saul’s dynasty: “Yet now your dynasty shall not be
confirmed. Yahweh has sought out for Himself a man in accord with His own
heart; and Yahweh shall commission him as governor over His people, for you
have not observed what Yahweh enjoined on you” (1 Sam. 13:14 CV). Samuel
then “arose . . . and went his own way” (1 Sam.
After his victory over the Amalakites, Saul declares to Samuel, “I have carried out the command of Yahweh” (1 Sam. 15:13b CV). Samuel reveals the falsehood of this claim by pointing out the bleating of the flock and the lowing of the herd. These animals should have been destroyed. Saul explains that the best of the flock and herd have been spared in order to sacrifice to Yahweh. He reveals his rebellious heart by referring to Yahweh as Samuel’s Elohim (1 Sam. 15:15).
Samuel then announces Yahweh’s judgment:
Does Yahweh have as much delight
in ascent offerings and sacrifices
As in hearkening to the voice of Yahweh?
Behold to hearken is better than sacrifice,
To pay attention than the fat of rams.
For rebellion is like the sin of divination,
Insubordination, like the lawlessness of teraphim.
Because you rejected the command of Yahweh,
He has also rejected you from being king over
Saul is charged with rebellion and insubordination. In his foolish pride, he had claimed the glory of victory for himself, “he erected a monument as a signpost to himself” (1 Sam. 15:12 CV). In the presence of Samuel, he seeks to cover up the vain glory of his heart. But Yahweh who sees into the heart had already spoken to Samuel concerning Saul’s real motive for not dooming the king of the Amalekites and all the loot. Thus, Saul’s attempt to repent is rejected by Yahweh. His repentance is insincere, temporary, reflecting his rebellious heart.
In desperation, Saul reaches out to grab the hem of Samuel’s
robe, tearing it. Samuel pronounces Yahweh’s final verdict, “Yahweh has torn the kingship over
Samuel does not come to see Saul again until Saul, unable to
receive a word from Yahweh, in desperation seeks out a medium through whom
Samuel is conjured up from the dead. Samuel, for the last time, pronounces
Yahweh’s verdict: “Why are you asking me
when Yahweh has withdrawn from you and is with your associate? Yahweh is doing
to you just as He spoke by means of me. Yahweh is tearing the kingship from
your hand and is giving it to your associate, to David, . . . Yahweh shall also
give
As the Book of 1 Samuel opens with the deaths of Eli and his
sons, so it ends with the deaths of Saul and his sons. The deaths of Eli and
his sons signify the pollution of the Tabernacle and the departure of the glory
of Yahweh. The deaths of Saul and his sons signify the pollution of kingship
and its inevitable failure in its continuing history. The request of a king
like the nations is judged by the holy writer as “evil in the eyes of Yahweh.”
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In the meantime, Yahweh sends Samuel to the household of Jesse
and chooses for Himself a king after His own heart: “I am sending you to Jesse the Bethlehemite, for I have selected among
his sons a king for Myself” (1 Sam. 16:1b CV). The youngest son of Jesse,
David the shepherd, is selected. Samuel anoints David with oil while in the
midst of his brothers, and the spirit of Yahweh comes upon David from that day
onward (1 Sam.
As the spirit of Yahweh comes upon David, the spirit of Yahweh withdraws from Saul. In its place, Yahweh anoints Saul with an evil spirit. Thus, Yahweh gives Saul up to his rebellious heart. He impels him, empowers him, to manifest the evil of his heart in antichrist deeds. From this time to the day of his death, Saul persecutes David, continually seeking his death. He opposes Yahweh and Yahweh’s anointed-one. He becomes the adversary of David who is the elected messiah of Yahweh. He becomes an antichrist. His mental processes and behavior become increasingly deranged. He becomes psychologically/spiritually/covenantally demented.
As a result of the affect of this evil spirit sent from Yahweh, David is conscripted to become Saul’s personal musician, relieving Saul’s disordered mind with the soothing sounds from his harp. The anointed one of Yahweh is now placed in close proximity to the anti-anointed one of Yahweh. David now becomes the protagonist of the story line, while Saul becomes his antagonist.
David is described by one of Saul’s attendants as one who “knows how to play [on the harp]. He is master of valor, a man of war, proficient in speech, a handsome man, and Yahweh is with him” (1 Sam. 16:18 CV). He later would become Saul’s armor-bearer in addition to being his personal musician. He finds favor in Saul’s eyes. “Whenever it occurred that an evil spirit from Elohim came over Saul then David took the harp and played with his hand. It inspirited Saul, and it was well with him. Then the evil spirit would withdraw from him” (1 Sam. 16:23 CV).
Saul’s declining mental state begins to reveal itself when
Goliath, the Philistine champion, challenges any Israelite champion to a fight.
The loser and his people would become slaves to the winner and his people. The
text states, “When Saul and all
During these days, David “would
go and return from attendance on Saul to graze the flock of his father at
This word is reported to Saul who sends for David. The youthful David encourages Saul, declaring, “The heart of my lord must not fall because of him [Goliath]. Your servant, he shall go, and he will fight with this Philistine” (1 Sam. 17:32 CV). David is told he is not qualified to fight this mighty warrior of much battle experience. In David’s response, the holy writer makes clear why David is a man after Yahweh’s heart in contrast to Saul: “Your servant has smitten both lion and bear; this uncircumcised Philistine will become like one of them, for he has reproached the arrays of the living Elohim . . . Yahweh Who rescued me from the paw of the lion and from the paw of the bear, He shall rescue me from the hand of this Philistine” (1 Sam. 17:36-37 CV). Echoed in this declaration are the words of Jonathan to his armor-bearer, “for there is not restraint to Yahweh to save by many or by few” (1 Sam. 14:6b CV). Here are two men each of whom loves Yahweh his Elohim with all his heart. Such are the anointed ones of Yahweh.
Saul seems impressed. He consents to David’s offer, supplying him with the armaments of battle. David concludes these armaments are not suitable for him. He sets them aside and proceeds to the battlefield. As David goes forth to meet the Philistine, Saul ironically asks Abner, “Whose son is this lad, Abner?” (1 Sam. 17:55a CV). Saul very well knows whose son David is. He ironically concludes David a mad man.
Saul, whose mental state is declining steadily as a result of
his rejection of Yahweh due to his evil heart, perceives the heart of David,
which reflects the glory of Yahweh, as deranged. David the mad man goes forth
and slays the tall, gigantic son of the Philistines, while Saul the tallest of
the sons of the Israelites cowers before the uncircumcised Philistine. David is
the son of circumcised Isaac; Saul is a son of uncircumcised
Abner’s reply to Saul’s question, “As your soul lives, O king, how should I know?” (1 Sam. 17:55b CV), also indicates the derogatory tone of Saul’s question. Abner responds in like manner. His answer “How should I know?” indicates his agreement with the king. He knows who David is. As the king’s right-hand man and warrior of valor, he sides with the king. The king is not to be contradicted. Abner, therefore, confirms the king’s mockery of this naïve, arrogant youth.
However, after David slays the Philistine champion, standing before Saul with Goliath’s head hanging from his hand, Saul again asks, “Whose son are you, young man?” (1 Sam. 17:58 CV). To conclude that Saul still does not recognize David is to insult the integrity of the holy author who has meticulously arranged the material of his text. As Saul had mocked this naïve young man by asking Abner whose son he was, so now, after David’s triumph, Saul asks the same question of David, expressing his genuine amazement. The question now takes on new significance.
David had been dividing his time between his father’s flock
and Saul’s court. Now Saul calls upon David to give him his full allegiance by
renouncing the paternal rights of his father. Saul is calling for the youth to
devote himself completely to the king’s service as a loyal son of the king,
even as Saul is later to call David “my
son David” (1 Sam. 24:16 CV). David’s
innocent reply to Saul’s ironically reversed question quoted above seems to
deny Saul’s implied request, “The son of
your servant Jesse, the Bethlehemite” (1 Sam. 17:58b CV). But the king
modeled after the likeness of the nations will not be denied. Samuel had warned
the sons of
The guileless righteousness of David’s faithful trust in Yahweh binds him irrevocably to Jonathan, Saul’s son. For after David’s courageous act on behalf of Yahweh’s honor and his unaffected interview with Saul, “Jonathan’s soul was tied [knit] to David’s soul; and Jonathan loved him as his own soul” (1 Sam. 18:1 CV). David’s righteousness, like Jonathan’s, will endanger his life in relation to Saul. As Jonathan’s righteous behavior jeopardized his life in relation to Saul’s unwise oath, barely being delivered from death by the militia; so also, David’s righteous behavior in the service of the king, the anointed of Yahweh, will endanger his life in relation to Saul, barely being delivered from death by the intervention of Jonathan on his behalf.
Saul, though Yahweh’s anointed king, seeks the life of David,
Yahweh’s anointed man after His own heart, Yahweh’s choice of a king for
Himself. Thus, Saul becomes the chief adversary of David; his policy,
administration, decision-making, and activity take on the character of an antichrist.
Though he is (Page 255)Yahweh’s anointed king, he is such only after the fashion of the
nations and only as the choice of the sons of
In the end, Saul sinks so low as to seek the service of a
forbidden medium in order to receive advice from a dead Samuel. He is defeated
by the Philistines, taking his own life after being wounded in battle. David is
then anointed king over the house of
Thereupon, the elders of
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As king over
Having heard of David’s anointing as king over
The text records, “Let
it come to be, when you hear the sound of marching in the tops of the aspens,
then make your decisive move, for by then Yahweh will have gone forth before
you to smite the army camp of the Philistines” (2 Sam. 5:24 CV). David
waits for the initial blow of Yahweh against the Philistines and then proceeds
to mount his attack. For a second time, the Philistines are defeated.
David’s kingship, however, though superior to Saul’s, is still
flawed. It, also, testifies to the evil of
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With the establishment of David’s kingdom and Jerusalem as the
capital city of David, the time had come to begin the restoration of the Mosaic
system of worship and service which had been eroded since the departure of the
glory of Yahweh, the death of Eli, the removal of the ark from the Sanctuary at
Shiloh, and the reign of Saul. This meant the return of the Ark of the Covenant
to the center of covenantal (Page 256)worship and service.
Thus, David determines to fetch the Ark of the Covenant from
Kirjath-jearim where it had been residing for the past 70 years (20 years to
the victory at Ebenezer, 1 Samuel 7:1; 40 years under Samuel and Saul; and
about 10 years under David). In transporting the ark, a new cart is provided. A
short distance from
In the course of the next three months, the house of Obed-edom
is blessed by Yahweh. David is now confident in bringing the ark into
The ark is placed in a tent prepared by David. The Mosaic
Tabernacle, which had been residing in Nob until Saul put to death all the
priests except Abiathar, is now residing in
David restores the Ark of the Covenant to its central place in
cultic worship and service, but apart from the Mosaic Tabernacle. He “appointed certain of the Levites to
minister before the ark of the Lord[Yahweh], and to record [celebrate, NASB; commemorate, CV], and to
thank and praise the Lord God [Yahweh
Elohim] of
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Aware of this deficiency, David seeks to build Yahweh a house.
The inspired author writes, “It came to
be when the king was settled in his palace, and Yahweh Himself had granted him
rest from all his enemies round about, that the king said to Nathan the
prophet, See now, I am dwelling in a palace of cedars, while the coffer [ark] of the One, Elohim, is dwelling inside a
sheet-tent” (2 Sam. 7:1-2 CV). David, realizing Yahweh is the one
responsible for his success against his foreign and domestic enemies, desires
to build Yahweh a suitable house for such a great Elohim. David now dwells in a
palace of cedars, how shall Yahweh remain dwelling in a tent! If the inferior
one dwells in a palace, the Superior One should dwell in an even greater
palace. In this, David reveals his humble and appreciative heart. He seeks to
grant Yahweh the exaltation due His glory and His graciousness bestowed upon
both himself and
At first, Nathan encourages David in this endeavor. However,
Yahweh reveals to Nathan the prophet that David is not to build Him a house to
dwell in. Yahweh had never asked for such a house. He chose to dwell in the
Tabernacle and move from place to place in the midst of His people. His people
have rejected Him as King. Yet He has mercifully granted them their request. He
has given
As a result, Yahweh promises to make David a great name, alluding to the same promise made to Abraham. He declares He will provide a place for His people. He will plant them so that they can dwell undisturbed by either foreign enemies or domestic enemies: “I will provide . . . I will plant them so that they can tabernacle by themselves and should no longer be disturbed; the sons of iniquity shall not continue to humiliate them just as at the first, ever since the day when I commissioned judges over My people Israel” (2 Sam. 7:10-11a CV).
Yahweh had given David rest from his enemies and would
continue to give him rest from his enemies as David continued to obey His
voice. David has desired to build Yahweh a house, but Yahweh intends to build a
house for David: “Yahweh shall establish
a royal house for you: . . . I will raise up a seed after you that shall come
forth from your internal parts; and I will establish his kingdom. He shall
build a House for My Name, and I will establish the throne of his kingdom for
the eon . I Myself shall become for him like a father; and he shall become for
Me like a son” (2 Sam. 7:11b-14a CV). Yahweh’s initial place and planting
for
The
Solomon would build Yahweh a terrestrial house made by human hands. He would also extend the greatness of David’s name. But his kingdom would become divided and his people taken into foreign captivity. The house built for Yahweh with the hands of men would be destroyed by the hands of other men. Yet, in the latter days, before the end of the Mosaic Eon , a son of David would ascend the throne of David. This faithful son would build Yahweh a Celestial House not made with the hands of men. He would “rebuild the tabernacle of David” (Acts 15:16 CV; Amos 9:11), that is, He would unify the divided kingdom and gather together the scattered sheep of David’s flock.
This covenantal promise given to David by Yahweh is initially fulfilled by Solomon in the terrestrial realm. But the ultimate fulfillment is accomplished by Jesus the Anointed One, the son of David, in the Celestial Realm (Jn. 3:12 CV). His kingdom would not be of the Mosaic order (world, see Jn. 18:36). He would prepare a “place” for His sheep in the Celestial Realm: “In My Father’s house are many abodes; . . . I am going to make ready a place for you [plural]. And if I should be going and making ready a place for you [plural], I am coming again and I will be taking you [plural] along to Myself, that where I am, you [plural] also may be” (Jn. 14:2-3 CV). The appointed place for Yahweh’s people would be in His Celestial House. They would occupy a place in this Celestial House as a result of becoming “planted together in the likeness of His [Christ’s] death” (Rom. 6:5 CV). Being “planted” in the likeness of Christ’s death meant sharing in the likeness of Christ’s resurrection. In Christ, the people of Yahweh would occupy a place in Yahweh’s Celestial House where they would “dwell in a place of their own, and move no more; neither shall the children of wickedness affect them anymore, as beforetime” (2 Sam. 7:10 KJV).
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For the past 2,000 years, Christ has been in the Celestial House of Yahweh. With Him have been His sheep gathered together in the last days of the Mosaic Eon , approximately around 70 a.d. He has been faithful to His promise: “I am coming again and I will be taking you along to Myself, that where I am, you [plural] also may be” (Jn. 14:3b CV). He who denies this makes Jesus Christ a liar and a false prophet.
Jesus the Anointed One, the son of David, declared He would be
building His Ecclesia, His called out ones (Matt. 16:18). These called out ones would make up the
Celestial House of Yahweh not made with hands (Heb. 9:11). This is the ultimate
fulfillment of Yahweh’s promise made in 2 Sam. 7:13: “He shall build a House for My Name, and I will establish the throne of
his kingdom for the eon” (CV).
Jesus the Anointed One, the son of David, also declared that His Father has covenanted
Him a kingdom. That kingdom was the
The kingdom covenanted Him by His Father is the
Yahweh’s son, the son of David, with Yahweh’s authority,
ascends David’s throne and appoints twelve judges to assist Him in His rule
over
David understands the implication of Yahweh’s covenantal promise. The promise speaks of David’s house over an extended period of time: “yet You are speaking also about Your servant’s house for the far future; . . .” (2 Sam. 7:19b CV). Solomon represents the near future. He will be David’s first heir to the throne. He will build a terrestrial house in which Yahweh will dwell in the midst of His people. Solomon will be “like” a son to Yahweh, and Yahweh will be “like” a father to Solomon (2 Sam. 7:14).
In contrast, the last son of David, the last heir to the throne will literally be a “son” to Yahweh, and Yahweh will literally be a “Father” to this man. David declares, “and this is the law of that man” (2 Sam. 7:19c my translation of the literal Hebrew). The “law of that man” refers to the last son and heir of David who will carry out Yahweh’s promise to the letter, for he shall also be The Son and The Heir of Yahweh. In the eyes of that man, Yahweh’s promise to David will be his law, that is, will be to him the law that directs his life and service to Yahweh. “That man” will treat as legally binding the obligation to make David a great name, to establish a royal house for David, and to build a House for Yahweh in accord with Yahweh’s celestial purpose.
“That man” would begin his work as a soulish man, but would complete his work as the spiritual man, the Celestial Man. Adam began his work as a soulish man and became a soilish man when he sinned by eating from the Tree of the Knowledge of Good and Evil. Jesus began His work as a soulish man and became the spiritual man when he obeyed the command of His Father to endure a crucifixion death (see 1 Cor. 15:45-49 CV).
Later, David confirms that Yahweh’s promise concerning his seed cannot ultimately refer to Solomon and must be associated with a new covenant. In chapter 23 of 2 Samuel, the inspired writer, referring to David’s last words, records,
Now these are the last words of David:
The averring of David son of Jesse,
The averring of the master whom El raised up,
The anointed of the Elohim of Jacob,
And the pleasant one of the psalms of
The spirit of Yahweh has spoken by me,
And His declarations have been on my tongue. (v. 2)
The Elohim of Israel has said,
To me the Rock of Israel has spoken:
When the one ruling over humanity is righteous
And is ruling in the fear of Elohim, (v. 3)
Then it is like the light of the morning,
When the sun rises,
A morning without thick clouds,
(Page 259)Like the brightness after rain
Bringing verdure [green growth] from the earth. (v. 4)
Indeed, is not my house thus with El?
For He has made an eonian covenant with me,
Arranged forth in every respect and safeguarded.
Indeed, shall He not cause all my salvation
And my every desire to sprout? (v. 5)
Yet the worthless, they are like thorns,
All of them isolated away,
For they should not be taken by hand. (v. 6)
When a man touched them, he must be fully armed
With iron and the shaft of a spear.
And with fire shall they be burned,
yea burned in their shame. (v. 7 CV)
The last words of David, inspired by the spirit of Yahweh, refer to the future time (“You are speaking also about Your servant’s house for the far future,” 2 Sam. 7:19 CV) when the righteous seed of David arrives bringing salvation and the ultimate fulfillment of the promise made by Yahweh to David recorded in 2 Samuel 7:12-13. The time of His arrival is described as the shining forth of the light of dawn after a night of rain. The new morning is cloudless and reveals the fresh growth of green life. The sun has not yet risen. Its brightness and full warmth have not yet been felt. But the sun’s appearance is guaranteed to follow shortly.
Such is the assurance of Yahweh’s eonian covenant made with
David. The future righteous seed of David, He who fears Elohim and has no
flaws, He will build a House for Yahweh. He will accomplish the salvation of
Indeed, shall He not cause all my salvation
And my every desire to sprout? (2 Samuel 23:5b CV).
When this son of David arrives on the horizon, he will begin His work of salvation and judgment. The worthless, like thorns, will be gathered not with the bare hands of men, but by those messengers provided with protective tools safeguarding them from the sharpness of the thorns. These worthless ones, the ungodly, the unfaithful ones, will be burned with fire, that is, burned in their shame.
The writers of the Greek Scriptures understood these inspired words of David to refer to John the Baptist and Jesus. The Baptist arrives at the first light of dawn. He directs Israel to the light of the law currently being manifested in the dawn of this new day and about to be fully manifested in the soon arrival of the promised son of David, Jesus, “The Ruler Who shall shepherd My people Israel” (Matt. 2:6b CV); “you shall be calling His name Jesus, for He shall be saving His people from their sins” (Matt. 1:21b CV); “He shall be great, and Son of the Most High shall He be called. And the Lord God shall be giving Him the throne of David, His father, . . .” (Lk. 1:32 CV).
The Baptist precedes the arrival of the promised son of David. He arrives proclaiming “a baptism of repentance for the pardon of sins” (Lk. 3:3 CV) and an “impending indignation” (Lk. 3:7 CV). He declares, “coming is the One stronger than I, . . . He will be baptizing you in holy spirit and fire, . . . He will be scouring His threshingfloor and be gathering the grain into His barn, yet the chaff shall He burn up with unextinguished fire” (Lk. 3:16b-17 CV).
Concerning the Baptist, the writer of the Gospel of John declares, “There came to be a man, commissioned by God. His name was John. This one came for a testimony, that he should be testifying concerning the light, . . .” (Jn. 1:6-7 CV). The Baptist has a commission. He is to be
The voice of one imploring:
“In the wilderness make ready the road of the Lord!
Straight . . . be making the highways” of Him! (Matthew 3:3 CV).
In preparing the way for the arrival of the promised son of
David, the Baptist is authorized to remit the sins of his people Israel,
allowing them to return to their rightful place as Yahweh’s covenantal children: “Whoever received him [John], to them he gave the right to be making
themselves children of (Page 260)Yahweh, to the ones believing into his name [John, Hebrew = Yahweh is gracious]” (Jn. 1:12 my translation). The Baptist
directs his people
The writer of the Gospel of John, referring to the arrival of Jesus the promised son of David, records, “And the word became flesh and tabernacled among us, . . .” (Jn. 1:14a CV). Thereupon, this same author has the Baptist testify that this Jesus is “He of Whom I said, He Who is coming after me, has come to be in front of me” (Jn. 1:15a CV). As such, this Jesus, the word of the Sinatic/Mosaic Covenant made flesh, will baptize in holy spirit (salvation) and in fire (judgment, the impending indignation). He will gather His grain, His faithful ones, into His barn and burn the chaff, the worthless ones, in their shame.
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When David was told by Nathan the prophet that he was not to build a house for Yahweh, he learns that this task would be accomplished by his son Solomon. According to the record in 1 Chronicles 22:9, Solomon is revealed to be the seed Yahweh promises to raise up for David. This seed is to build a house for Yahweh. Thus, Solomon is chosen by Yahweh to be heir to David’s throne: “Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days” (1 Chr. 22:9 KJV).
At this time, according to the record in Chronicles, David is informed, by a word from Yahweh, “Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight” (1 Chr. 22:8 KJV). David is a man of war, having shed much blood. A man of war with blood on his hands is not to build Yahweh a house. It would be a man of peace, a philosopher king, a sage, not a warrior, who would build a house for Yahweh. Solomon is declared to be that man, even before his birth. David later declares,
I had in mine heart to build an house of rest for the
ark of the covenant of the Lord [Yahweh], and for the footstool of our
God [Elohim], . . . but God [Elohim] said unto me, Thou shalt not
build an house for my name, because thou hast been a man of war, and hast shed
blood. . . . and of all my sons, (for the Lord [Yahweh] hath given me many sons,) he
hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord [Yahweh] over
Solomon would be covenanted David’s kingdom. Solomon would
build a house of rest for the Ark of the
Covenant, thus indicating Yahweh could not be limited to any one house or
place. The house built for Yahweh would house the Ark of the Covenant (not
Yahweh Himself), representing His covenantal presence and commitment to
But where is this house to be built? The answer to this
question comes as a result of David’s decision to number
This plague is carried out by a celestial messenger of Yahweh.
This messenger of Yahweh administers the plague throughout the land, stopping
at the threshingfloor of Ornan the Jebusite in Jerusalem: “And God [Elohim] sent an
angel unto Jerusalem to destroy it: and as he was destroying, the Lord[Yahweh] beheld, and he repented him of the evil, and said to the angel that
destroyed, It is enough, (Page 261)stay now thine hand” (1 Chr. 21:15 KJV). David is
then instructed by Yahweh to set up an altar at the threshingfloor of Ornan, “And David built there an altar unto the Lord[Yahweh], and offered burnt offerings and peace offerings, and called upon the Lord[Yahweh]; and he answered him from heaven by fire upon the altar of burnt
offering” (1 Chr. 21:26 KJV). When David beholds the devouring fire of
Yahweh, he realizes that Yahweh has chosen this location for His altar and the
future house that Solomon would construct to house the Ark of the Covenant and
the glory of Yahweh:“Then David said,
This is the house of the Lord God,
and this is the altar of the burnt offering for Israel” (1 Chr. 22:1 KJV). This
house would replace the Mosaic Tabernacle which at that time was located at
In David’s old age, he appoints Solomon king over
Though David is not to build the
Yahweh faithfully keeps His word. Solomon is given a wise and
discerning heart by which he judges
Solomon builds the House for Yahweh. At its completion, the Ark
of the Covenant is set in its proper place in the Holy of Holies of Yahweh’s
House, the
After the completion of the House of Yahweh and the house of
King Solomon, Yahweh appears a second time to Solomon. He declares, “I have heard your prayer and your
supplication with which you supplicated before Me. I have done for you
according to all your prayer. I have sanctified this House that you have built
by placing My Name there unto the eon ; and My eyes and My heart will be there all the (Page 262)days” (1 Kings 9:3
CV). This is contingent upon
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In spite of all Solomon’s advantages, he fails to honor Yahweh
as his father David had honored Him. The decline and disintegration of Solomon
and
Behold, the heavens and the heavens of the heavens
themselves cannot contain You; how much less, indeed, this House that I have
built! . . . O that your eyes be open toward this House night and day, toward
the place of which You promised: My Name shall be there, to hearken to the
prayer that Your servant is praying toward this place. You will hearken to the
supplication of Your servant and of Your people
But in his old age he turns aside from Yahweh. The inspired
writer records, “As for king Solomon, he
loved many foreign women besides Pharaoh’s daughter: Moabite, Ammonite,
Edomite, Sidonian and Hittite women, from the nations of which Yahweh had said
to the sons of Israel, You shall not enter among them, and they shall not enter
among you. Surely they will turn aside your heart after their elohim. To those
women Solomon clung in love” (1 Kings 11:1-2 CV). Over time, in Solomon’s
old age, his foreign wives turn his heart aside after other elohim: “and he was not as wholehearted with Yahweh
his Elohim as his father David had been in his heart” (1 Kings 11:4b CV). Whereas
Solomon should have clung in love only to Yahweh his Elohim according to the
instructions of Moses, “Yet you who were
clinging to Yahweh your Elohim, all of you are alive today” (Deut. 4:4 CV); “Now choose life that you may live, you
and your seed, by loving Yahweh your Elohim, hearkening to His voice and
clinging to Him . . .” (Deut. 30:19b-20a CV), he chose to cling in love to
his foreign wives. This love for these women opened the gate which eventually
would inundate
As a result, Yahweh becomes angry with Solomon. For Solomon
should have known better. He had been instructed personally by Yahweh “Who had appeared twice to him, and had
instructed him in this matter, so as not to go after other elohim, . . .” (1
Kings 11:9b-10a CV). Instead, “Solomon
went after Ashtoreth, elohim of the Sidonians, and after Milcom, the
abomination of the Ammonites. Thus Solomon did what was evil in the eyes of
Yahweh and did not fully follow after Yahweh like his father David” (1 Kings
11:5-6 CV). He built high places for all his foreign wives. Upon these high
places they offered sacrifices to their elohim, polluting
Thus, Solomon reintroduces cultic worship on high places,
dishonoring the Name and Presence of Yahweh dwelling in the only sanctioned
place of cultic worship, the
Am I really delighting in the death of the wicked
(averring is my Lord Ieue [Yahweh])
And not rather in his return from his evil way
so that he will live?
(Page 263)Yet when the righteous turns back from
his righteousness
And does iniquity according to all the abhorrences
which the wicked does,
Shall he do so and live?
All his righteous acts which he did
shall not be remembered;
In his offense with which he offends,
And in his sin which he sins,
In them shall he die. (CV)
Yahweh declares to Solomon,
Because this has occurred with you, and you have not
kept My covenant and My statutes that I enjoined on you, I shall tear, yea tear
the kingdom away from your hand and will give it to your servant. However, I
shall not do it in your days on account of your father David. I shall tear it
away from the hand of your son. But I shall not tear away the entire kingdom; I
shall give one tribe to your son on account of David My servant and on account
of
David had sinned against Yahweh, but had never worshiped other
elohim in his heart. David loved and clung to Yahweh wholeheartedly from
beginning to end. Thus, Yahweh remembers David and remains faithful to His
covenant made with David. Solomon is not to be remembered. Yahweh’s covenant is
not extended to Solomon. For David’s sake, Yahweh will not tear the kingdom
from Solomon in his lifetime. He will tear it from the hand of Solomon’s son,
but again, for the sake of David and Yahweh’s eonian covenant with David, one
tribe will be given to Solomon’s son. The
Yahweh then begins to raise up adversaries against Solomon. The
united, exalted, blessed, and enlarged
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ONE NATION DIVIDED: THE VOICE OF THE FOREBODING PROPHETS
When Yahweh declared the kingdom would be torn from Solomon,
He raised up an adversary from within the nation. Jeroboam of the tribe of
Ephraim, a mighty man of valor, had been appointed, with Solomon’s approval,
supervisor over the labor force drafted from the house of Joseph. Solomon had
observed Jeroboam’s competent leadership and industriousness. Jeroboam, however,
being also observant, noticed how Solomon exalted the tribe of
However, while Solomon remained alive and ruled over Israel,
Yahweh sent the prophet Ahijah to Jeroboam declaring, “I will rend the kingdom out of the hand of Solomon, and will give ten
tribes to thee” (1 Kings 11:31b KJV). The reason Ahijah gives for this
judgment against Solomon is that
When word of this prophetic prediction reached the ears of Solomon,
he sought to kill Jeroboam who fled to
This requirement included that all cultic worship of Yahweh be
performed only in the
Jeroboam’s failure to worship Yahweh in the
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After the death of Solomon, his son Rehoboam takes the throne.
He travels to Shechem, the ancient center of covenant renewal under Joshua,
where all
These elders are aware of the harshness of Solomon’s yoke upon
the northern tribes. Solomon had apparently disregarded their warnings against
his injustice. From their point of view, Solomon had not served the people as
was his obligation according to Yahweh’s Law. He had arrogantly abused his
power, doing what was right in his own eyes, rather than implementing what was
right in the eyes of Yahweh his Elohim and King. As a result of his allowing
the worship and service of foreign elohim in
Unfortunately, Rehoboam’s heart proves to be fashioned after that of his father Solomon. Having consulted the elder advisers of his father, he seeks the advice of the young men who had grown up with him. They counsel him saying,
Thus you should speak to them, My small finger, it is thicker than my father’s waist. And now my father, he laded a heavy yoke on you; yet I, I shall add to your yoke. My father; he flogged you with whips; yet I, I shall flog you with scorpions. (1 Kings 12:10b-11 CV)
These young men have grown up in the court of Solomon and have
learned well the ways of Solomon. They have become accustomed to special favor
and advantage. They perceive statesmen as belonging to a superior social class.
Statesmanship to them means ruling with an iron fist. Subjects of the king must
learn to fear the power wielded by his hand. This is a generation weaned away
from Yahweh’s Law. Like Solomon, this generation is arrogant, placing its confidence
in its own wisdom, political ingenuity, and royal clout. In the eyes of this
generation, the king is not a shepherd serving the welfare of the sheep. The
sheep serve the welfare of the whims of the king. Once again,
Rehoboam, continuing the policy of his father, follows the
advice of the young men of his own generation. He determines to be even
stronger than his father.
The inspired writer explains, “The king did not hearken to the people, for the circumstance had come
from Yahweh, that he might carry out His word that Yahweh had spoken to
Jeroboam son of Nebat by means of Ahijah the Shilonite” (1 Kings 12:15 CV).
The ten tribes of the north secede and crown Jeroboam king. The house of David
is now divided.
Rehoboam returns to
Jeroboam is now established as king over the ten northern tribes, as promised by Yahweh. If he remains faithful to Yahweh, keeping His statutes, judgments, and instruction, his house and kingdom will remain secure throughout the Mosaic Eon . Jeroboam’s success depends on his trust in Yahweh’s covenantal word of promise. He need only love Yahweh his Elohim with all his heart, soul, and intensity (Deut. 6:5). But Jeroboam’s heart is not committed to Yahweh. It harbors within it disastrous suspicions of Yahweh’s trustworthiness:
Jeroboam said in his heart, Now the kingdom may well
return to the house of David. If this people go up to offer sacrifices in the
House of Yahweh in
In his heart, Jeroboam fears the very presence of Yahweh indwelling the Solomonic Temple.
(Page 267)Yahweh has declared all cultic worship and service will take
place only at this
So the king took counsel and made two calves of gold
and said to the people, It is too much for you to go up to Jerusalem. Here are
your elohim,
The verdict against this action of Jeroboam is clear and devastating: “This matter came to be a sin; the people went before the one as far as Dan” (1 Kings 12:30 CV). The sin refers to the breaking of the second word of the Sinatic Covenant: “Thou shalt not make unto thee any graven image . . . Thou shalt not bow down thyself to them . . .” (Ex. 20:4-5a KJV). Jeroboam does not introduce new gods. He manufactures images meant to represent Yahweh Elohim of Israel, thereby introducing unauthorized ways to worship Yahweh.
The sin of Jeroboam is only the beginning of his rebellious
activity. He had directed his people away from the worship and service of
Yahweh at the divinely designated
In response to these alterations, the Aaronic and Levitical
priests flee the Northern Kingdom of Jeroboam, leaving their suburbs and
possessions and taking up residence in the Southern Kingdom of Judah, “for Jeroboam and his sons had cast them off
from executing the priest's office unto the Lord[Yahweh]” (2 Chr. 11:14b KJV). Following
their example, many in the Northern Kingdom whose hearts belong to Yahweh leave
Rehoboam’s kingdom is strengthened. For three years
This lawless condition is corrected under the reign of his
grandson Asa who “did that which was good
and right in the eyes of the Lord [Yahweh] his God [Elohim]” (2 Chr. 14:2 KJV). The faithfulness of
Asa not only delivers the people of
And he gathered all Judah and Benjamin, and the
strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell
to him out of
As the Northern Kingdom sank deeper into faithlessness, many
who sought after Yahweh migrated to the
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The climactic turning point in the history of the
Ahab son of Omri did what was evil in the eyes of Yahweh, worse than all who had been before him. So it came to pass (as if it was lightly esteemed by him to walk in the sins of Jeroboam son of Nebat) that he took (Page 268)as wife Jezebel daughter of Ethbaal king of the Sidonians. Then he went to serve Baal and worshiped him. (1 Kings 16:30-31 CV)
Ahab then proceeds to build a sanctuary for Baal in
Jezebel takes it upon herself to persecute the prophets of
O Yahweh Elohim of Abraham, Isaac and
Thereupon, the fire of Yahweh falls from heaven upon the sacrifice, devouring it and everything around it. For the present, the people turn back to Yahweh, falling on their faces while declaring, “Yahweh, He is the One Elohim” (1 Kings 18:39b CV). The prophets of Baal are then slain at the command of Elijah.
In spite of this mighty manifestation of the powerful hand of
Yahweh, the people of
Elijah the prophet of Yahweh is discouraged to the point of
seeking death, but Yahweh the Elohim of Elijah and
Elijah’s problem is revealed in his response:
I have been zealous, yea zealous for Yahweh Elohim of
hosts; for the sons of
Elijah does not fear the threat of death at the hands of those
seeking his life. He has already begged Yahweh to take his life. It is the
unfaithfulness of
Elijah is told to go forth and stand before Yahweh on the
mount of the cave. “And behold, Yahweh
was passing by, and a great and steadfast wind was ripping apart the mountains
and was breaking up the crags before Yahweh; yet Yahweh was not in the wind” (1 Kings 19:11b CV). This is followed by a great earthquake, yet Yahweh is not
in the earthquake. After the earthquake is a blazing fire, yet again, Yahweh is
not to be found in the fire. Finally, there is “the sound of a gentle stillness” (1 Kings 19:12b CV). As Elijah
hears this stillness, Yahweh again asks Elijah what he is doing in
Thereupon, Yahweh assigns him a new task, sending him back to
the
There is a faithful remnant of Abelites actively cultivating
the characteristics of Abel. There will always be a faithful remnant through
whom Yahweh will fulfill His promises to
The Northern Kingdom of Israel continues in the ways of
Jeroboam and Ahab. Yahweh continues to send His prophets. Finally, Yahweh sends
the prophets Amos and Hosea with a message of judgment.
Hosea declares the
Hosea, however, promises that although these people will
become “not My people,” that is,
gentiles, Yahweh would not forget or completely abandon them. The impending
separation from the land, suspension of cultic life, and termination of
covenantal relationship will be used to prepare these people for restoration. Though
And I will betroth you to Me for the eon ,
And I will betroth you to Me in righteousness,
And in judgment, and in kindness, and in compassions.
And I will betroth you to Me in faithfulness;
Then you shall know that I am Ieue [Yahweh]. (Hosea 2:19-20 CV)
Whereas they will be called Lo-Ammi, not My people (gentiles), Yahweh would once again call them Ammi, My people. Alluding to the Abrahamic Covenant, Hosea declares,
Yet the number of the sons of
In that day will I raise up the fallen booth [tabernacle, house] of David,
And I will dike with stones its breaches,
And its demolished places will I raise,
And I will build it as in the days of the eon [the days of the reign of David and Solomon],
That they may tenant the remnant of
And all the nations over whom My name is called, (averring is Ieue [Yahweh], the Doer of this).
(Amos 9:11-12 CV)
James quotes this passage from Amos to justify Yahweh’s
visitation of the nations to obtain for Himself a people for His name (Acts
15:13-18). The
This is why Jesus declares to the Samaritan woman, “salvation is of the Jews” (Jn. 4:22b CV).
The designation Jew refers to the
kingdom of Judah, which, though later also sent into captivity among the
nations, is not to be absorbed into the nations, is not to be called not My people, is not to lose its
identity as (Page 270)the people of Yahweh. The
James understood Yahweh’s acceptance of the nations to be
demonstrated in the visions given to Cornelius and Peter. In the vision given
to Cornelius, he is told, “Your prayers
and your alms ascended for a memorial in front of God” (Acts 10:4b CV). In
the vision given to Peter, after he is commanded to sacrifice and eat unclean
animals, he is told, “What God cleanses,
do not you count contaminating!” (Acts 10:15b CV). James, then, supports
this recent revelation from Yahweh by quoting from Amos. The acceptance of the
nations as clean rather than unclean is interpreted as the fulfillment of
Yahweh’s promise to the
This interpretation of James is confirmed by Paul when he
quotes, in chapter 9 of his Letter to the Romans, from Hosea 1:10-11 to
establish Yahweh’s prior intention of calling and saving “not only out of the Jews [the Southern Kingdom of Judah], but out of the nations [the
The hope of the Northern Kingdom of Israel was to be rooted in
the promise made to Abram: “And make you
will I into a great nation, and bless you will I and make your name great, and
become must you a blessing. . . . And blest in you and in your seed are all the
families of the ground” (Gen. 12:2-3 CV). The nation referred to here is
the nation
The hope of the people of the
I will make for you a great name, . . . And I will provide a place for My people Israel; . . . Moreover Yahweh tells you [David] that Yahweh shall establish a royal house for you: When your days are fulfilled and you lie down with your fathers, then I will raise up your seed after you that shall come forth from your internal parts; and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom for the eon . (2 Samuel 7:9b-13 CV)
The place referred to here is that spoken of by Jesus: “I am going to make ready a place for you” (Jn. 14:2b CV). That place was to be located in the Celestial Realm (Heb. 11:13-16 NGEINT, CV).
The house built by the son of David was to be the Ecclesia,
the called-out faithful ones, “on this
rock will I be building My ecclesia, . . .” (Matt. 16:18b CV). Peter
referred to this house as “living stones
. . . a spiritual house” (1 Pe. 2:5 CV). The writer of Hebrews
referred to the house as the “more
perfect tabernacle not made by hands, that is, not of this creation” (Heb.
The kingdom referred to in 2 Samuel, chapter 7, is that spoken
of by Jesus: “And I am covenanting a
covenant with you, according as My Father covenanted a kingdom to Me, . . . And
you will be seated on thrones, judging the twelve tribes of
Beginning in 734 BC and reaching its climax in 722 BC, Assyria
gained control of
Then the king of Assyria marched up against the whole
land; he came up to
The people of the
Over the years, these Lo-Ammi people multiplied and continued to migrate, introducing the inhabitants of these geographical locations to the One Living Elohim. Through trade, war, and travel, the Greeks became acquainted with the one living God of these scattered people, eventually influencing the great Greek philosophers who began questioning the viability of the pantheon gods of Greek culture and contributing to the rise of Greek science. The influence of these scattered members of the Northern Kingdom of Israel (along with the Jews of the diaspora) was to prepare the nations for the Gospel of the Uncircumcision committed to and proclaimed by the Apostle Paul.
The reign of Hoshea over the Northern Kingdom of Israel (732-722
B.C.) was to mark the last decade of the history of the
For I know that after my death you shall bring ruin, yea ruin on yourselves; you will withdraw from the way that I enjoined on you, and the evil visitation will befall you in the latter days, for you shall do the thing that is evil in the eyes of Yahweh so as to provoke Him to vexation by the work of your hands. (Deuteronomy 31:29 CV)
The writer of Second Kings explains this evil visitation as
due to
feared other elohim . . . walked in the statutes of the nations . . . built for themselves high-places in all their cities, . . . serving the idol clods of which Yahweh had said to them, You must not do this thing. (2 Kings 17:7- 12 CV)
They had rejected the overtures of Yahweh’s prophets sent to plead with them to return to Yahweh (2 Kings 17:13-14).
The inspired writer, summarizing their history, states regrettably,
They forsook all instructions of Yahweh their Elohim;
they made molten images for themselves—two calves—and made an Asherah pole, and
they bowed themselves down to all the host of the heavens, and they served
Baal. They caused their sons and their daughters to pass through fire and
divined by divinations; they practiced augury and sold themselves to do what
was evil in the eyes of Yahweh to provoke Him to vexation. So Yahweh showed
Himself exceedingly angered with
This writer then concludes, “So
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Aside from Hezekiah and Josiah, the kings of
He did what was upright in the eyes of Yahweh according
to all that his father David had done. It was he who took away the high-places
and broke down the monuments; he also cut down the Asherah pole and pounded to
pieces the serpent of copper that Moses had made; for until those days the sons
of Israel had been fuming (Page 272)incense to it, . . . In Yahweh Elohim of Israel he
trusted; and after him there was none like him among all the kings of
With his death in 686 B.C., the final decline of
But Yahweh will do more! He promises a greater salvation! This
salvation becomes the dominant theme of the prophets Isaiah, Jeremiah, Ezekiel,
Joel, Zephaniah, Haggai, Zechariah, Malachi, and the writer of the Book of
Daniel. It is this theme which now becomes the subject of analysis. It is this
theme which points to and necessitates the Greek Scriptures. The purpose of the
Greek Scriptures is to record the fulfillment of this greater salvation. Thus,
the Greek Scriptures complete the Hebrew Scriptures, forming one complete
literary work. In accord with this purpose, the prologue of the Gospel of John
builds a bridge connecting the Hebrew and Greek Scriptures. The logos, the word
in the beginning, is the covenantal word of Yahweh heard at
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Having made it clear in Isaiah, chapters 1-39, that the
Then said Isaiah to Hezekiah, Hear the word of the Lord [Yahweh] of hosts: Behold, the days
come, that all that is in thine house, and that which thy fathers have laid up
in store until this day, shall be carried to Babylon: nothing shall be left,
saith the Lord. And of thy sons that shall issue from thee, which
thou shalt beget, shall they take away; and they shall be eunuchs in the palace
of the king of
Isaiah then opens the 40th chapter with Yahweh’s declaration
of future hope: “Comfort ye, comfort ye
my people, saith your God [Elohim]. Speak ye comfortably to
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Isaiah continues Yahweh’s word of comfort:
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord [Yahweh], make straight in the desert a highway for our God [Elohim]. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord [Yahweh] shall be revealed, and all flesh shall see it together: for the mouth of the Lord [Yahweh] hath spoken it. (Isaiah 40:3-5 KJV)
This prophecy is declared fulfilled by John the Baptist
according to the Greek Scriptures: “In
those days came John the Baptist, preaching in the wilderness of
Thus, this prophecy points beyond the return of the Judean
captives from
According to Isaiah, it refers to the new Jerusalem of
Yahweh’s new heavens and new earth (Isa. 65:17-25); it refers to the birth of a
new nation (Isa. 66:5-13). This new Jerusalem is contrasted with the
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Isaiah continues his word of comfort by describing Yahweh as
coming “with strong hand, and his arm shall
rule for him: behold his reward is with him, and his WORK before him” (Isa.
40:10 KJV my emphasis). The writer of the Gospel of John quotes Jesus as
declaring, “My meat is to do the will of
him that sent me, and to finish his WORK” (Jn. 4:34 KJV my emphasis); “My Father worketh hitherto, and I WORK” (Jn. 5:17 KJV); “I must WORK the works of
him that sent me, while it is day” (Jn. 9:4 KJV my emphasis). The writer’s
last reference to works has Jesus
testifying, “I have glorified thee [the Father, Yahweh] on the earth: I have
finished the WORK which thou gavest me to do” (Jn. 17:4 KJV my emphasis). This
writer clearly understands Jesus as the strong arm of Yahweh Who rules for Him,
carrying out the work assigned Him by His Father, Yahweh. The same writer has
Jesus say, “Now I have a testimony
greater than John's [the Baptist]. For the works which the Father has given Me that I should be perfecting them,
the works themselves which I am doing are testifying concerning Me that the
Father has commissioned Me” (Jn.
The writer of the Gospel of Matthew understands Jesus to be the shepherd of Yahweh’s flock, “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd” (Matt. 9:36 KJV). Jesus knew He was the true and ultimate shepherd of Israel, as the writer of the Gospel of Matthew makes clear, “Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad” (Matt. 26:31 KJV). Here Jesus quotes Zechariah 13:7 as referring to Himself. Jesus as Yahweh’s chosen shepherd feeds Yahweh’s flock, and after His resurrection, He commissions His disciples to carry on His shepherd duty as He commands Peter to “Feed my sheep” (Jn. 21:16 KJV).
The writer of the Epistle to the Hebrews calls Jesus “that great shepherd of the sheep” (Heb. 13:20 KJV). After His resurrection, Jesus continues as Yahweh’s chosen shepherd. He carries on this role from His position at the right hand of the Father. He would complete His work at His promised appearing at the end of the then present Mosaic Eon . At this appearing, He would come with His reward (Isa. 40:10), as Peter attributes to Jesus the role of the rewarder of Isaiah 40:10: “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (1 Pe. 5:4 KJV). Earlier in this epistle, Peter indicates this appearing as being near at hand: “But the end of all things is at hand” (1 Pe. 4:7 KJV). The “all things” refers to the fulfillment of the Law and the Prophets. Peter, as well as all the other writers contributing to the Greek Scriptures, understands he is living in the last days, and, in agreement with all the other writers, suggests at no time a delay or postponement of this ultimate appearing which will consummate all that is written in the Law and the Prophets.
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In chapter 42, Isaiah continues his word of comfort, the much more of Yahweh:
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him: he shall bring forth judgment to the Gentiles. . . . I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. (Isaiah 42:1, 6-7 KJV)
Once again, the writers of the Greek Scriptures clearly
identify this “servant” as Jesus. Matthew
records, “Now, being baptized, Jesus
straightway stepped up from the water, and lo! opened up to Him were the
heavens, and He perceived the spirit of God descending as if a dove, and coming
on Him. And lo! a voice out of the heavens, saying, ‘This is My Son, the
Beloved, in Whom I delight’” (Matt.
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In verse 9 of chapter 42, Isaiah declares, “Behold, the former things are come to pass,
and new things do I declare: before they spring forth I tell you of them” (KJV). Paul alludes to this passage in 2 Corinthians 5:17: “So that, if anyone is in Christ, there is a
new creation: the primitive things passed by. Lo! There has come new things!” (my translation). Paul interpreted Isaiah 42:9 as being presently fulfilled in
his own present time. “In Christ” refers to the new community, the new
Before she travailed, she brought forth; before her
pain came, she was delivered of a man child. Who hath heard such a thing? who
hath seen such things? Shall the earth be made to bring forth in one day? or
shall a nation be born at once? for as soon as
The writer of the Book of Revelation symbolically expounds on this prophecy:
And a great sign was seen in heaven: a woman clothed with the sun, and the moon underneath her feet, and on her head a wreath of twelve stars. And, being pregnant, she is crying, travailing and tormented to be bringing forth. . . . And she brought forth a son, a male, who is about to be shepherding all the nations with an iron club. And her child is snatched away to God and to His throne. (Revelation 12:1-2, 5 CV)
The male child is not only referring to Jesus Himself, but to
His Church, His Body, consisting of all those in Christ making up the new creation, the new nation, the new
Israel of God, the Israel of the new covenant. The
During that present time, the time of the Apostles of Christ, this New Man is shepherding the nations with an iron club. The image of the iron club is positive. It represents Christ’s discipline of members of His Body coming out of the nations into His light and life. This is the role of Christ’s Ecclesia until the appearing of Christ with His reward at the consummation of the Mosaic Eon when the elect, holy Israel of Yahweh would be removed from the terrestrial realm to the Celestial Realm promised by Jesus: “for I am going to make ready a place for all of you. And if I should be going and making ready a place for all of you, I am coming again, and I will be taking all of you along to Myself, that where I am, all of you also may be” (Jn. 14:2b-3 my translation). Jesus did not fail to fulfill this promise (to His faithful followers of His generation) before the end of the first century a.d.
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How can this be?! The language of Isaiah, as well as all the prophets, is metaphorical. Isaiah 51:6 declares,
(Page 275)Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth as a garment shall decay, and they that dwell therein shall die in like manner. Yet My salvation for the eon shall come, and My righteousness shall not be abolished. (my translation)
Isaiah is not contemplating the physical destruction of the
physical heavens and earth. He is not contemplating the physical decay or death
of humanity. The heavens and the earth refer metaphorically to Yahweh’s
covenant with
The establishment of Yahweh’s New Covenant through Jesus the Messiah does away with, puts an end to, the arrangement of the Mosaic Covenant. Thus, all Israelites remaining under the old covenant are metaphorically decaying, dying, even as the old covenant is metaphorically decaying, being abolished. Yahweh’s salvation provided by the New Covenant comes for the remainder of the Mosaic Eon . It offers the life of the New Covenant and a place in the Celestial Realm at the end of the Mosaic Eon. From about 30 a.d. to 70 a.d. the Gospel of Christ proclaimed a new heavens and new earth, a new arrangement with Yahweh and His elect people, a new life based upon the New Davidic/Abrahamic Covenant rather than the old Mosaic Covenant. It called for faith in Jesus the Christ and faithfulness to the end of the Mosaic Eon.
With the destruction of the
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In order to understand the prophecies of Isaiah, it is
important to keep in mind that he writes “concerning
The writers of the Greek Scriptures make clear this Branch is
Jesus the Christ. Therefore, Isaiah
writes concerning the generation dwelling in
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This testimony of Jesus confirms the timeframe spoken of by
the prophets—that period of time represented by the contemporary generation of
Jesus the Messiah. The Hebrew Scriptures do not concern themselves with what
occurs beyond this historical period in time. When Jesus testifies, “Think not that I am come to destroy the
law, or the prophets: I am not come to destroy, but to fulfil” (Matt.
Serpents! Progeny [generation] of vipers! How may you be fleeing from the judging of Gehenna? Therefore, lo! I am dispatching to you prophets and wise men and scribes. Of them, some you will be killing and crucifying, and of them, some you will be scourging in your synagogues and persecuting from city to city, so (Page 276)that on you should be coming all the just blood shed on the earth, from the blood of just Abel until the blood of Zechariah, . . . Verily, I am saying to you: All these things will be arriving on this generation. (Matthew 23:33-36 CV)
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In Isaiah 2:2-5, the prophet writes about the future
exaltation of
And it shall come to pass in the last days, that the mountain of the Lord's [Yahweh’s] house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. (Isaiah 2:2 KJV)
This is metaphoric language describing the Celestial Jerusalem
Paul designates as “mother of us all” (Gal.
And many people shall go and say, Come ye, and let us go up to the mountain of the Lord [Yahweh], to the house of the God [Elohim] of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord [Yahweh] from Jerusalem. (Isaiah 2:3 KJV)
The
And he [Yahweh] shall judge among the nations, and shall rebuke many people: and they [those believing the Gospel] shall beat
their swords into plowshares, and their spears into pruninghooks: nation shall
not lift up sword against nation [believers
from among the nations, including
The word of the Gospel of Christ went forth first to the Jews
in the land, then to gentiles in the land, then to Jews outside the land among
the nations, and finally to non-Jews among the nations. This faithful community
marched in a spiritual exodus, engaging in a spiritual warfare (swords into
plowshares, to plant the seed of the Gospel; spears into pruninghooks, to prune
the new
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The new exodus led Yahweh’s people out of the old Mosaic Covenant into the new requirements of the way of Yahweh revealed in the New Covenant. The spiritual warfare consisted of the wielding of the sword of the word. The enemy consisted of those terrestrial Jews opposed to the word of Yahweh revealed through Christ and His faithful community. These Jews loved the terrestrial by clinging to the way of the Mosaic Covenant which Yahweh was in the process of abolishing through the fulfillment of all that the Law and the Prophets proclaimed. The conquering of the enemy would result in the entrance into the Celestial Realm and, therein into the Celestial Jerusalem, the place Jesus had prepared for His faithful community, His faithful nation.
The faithful ones out of the nations together with the faithful ones out of the Judean nation waged a war apart from the sword. They conquered in the name and power of their God. They conquered by fulfilling the requirements of Yahweh’s Law through the power of the spirit of Yahweh poured out upon them through Jesus the Christ, the Only-Begotten Son of Yahweh. This is the exposition of Isaiah revealed to and recorded by the writers of the Greek Scriptures.
Isaiah continues to prophesy concerning the future
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In chapter 4, verses 3-4 Isaiah states,
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy [saint], even every one that is written among the living in Jerusalem: When the Lord [Yahweh] shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (KJV)
At the beginning of the ministry of John the Baptist, he
announces, “Now already the ax also is
lying at the root of the trees. Every tree, then, which is not producing ideal
fruit is hewn down and cast into the fire” (Lk. 3:9 CV). The day of Yahweh
was at hand. In the ministry of the Baptist, Yahweh had already begun laying
the ax to the root of those trees not producing ideal fruit. Judgment was a
certainty. It had already come upon their generation. The Baptist was calling
The ministry of Jesus would continue to reveal the already begun process of Yahweh’s judgment. Jesus, also, calls the nation to repentance. Yahweh’s judgment would be meted out through Jesus His Only-Begotten Son. The curse of the law—covenantal death—would be executed.
Only those identified in the Christ would be able to endure the coming washing, purging of the covenantal
filth accrued by
These faithful ones are designated saints, holy ones, a designation used by the writers of the Greek Scriptures (on the basis of their understanding of Isaiah 4:3-4 and Daniel 7:18, 21, 25, 27) to refer to circumcised, Jewish faithful ones. These saints, holy ones, have their names written in the Lamb’s book of new covenantal life, “they which are written in the Lamb’s book of life” (Rev. 21:27c KJV). Isaiah writes of those future, faithful, circumcised Jews, identified with the Branch of Yahweh, who escape the judgment of Yahweh proclaimed by John the Baptist and Jesus as having already begun.
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Isaiah continues his theme of the restoration and glory of the
future ultimate
And the Lord [Yahweh] will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense [a spread covering]. (Isaiah 4:5 KJV)
As Yahweh protected, delivered, and guided Israel to the Promised
Land under Moses, so also Yahweh would protect, deliver, and guide the new
Israel under the Branch, Jesus the Christ, to the new Celestial Jerusalem, the place prepared by Jesus the Christ in the Celestial Realm for
His newly formed Ecclesia, His newly created Celestial people, His newly built
Celestial Jerusalem. Moses, during a period of 40 years, beginning from the
Passover in
However, unlike Moses whose death prevented him from leading his people into the land, Jesus would lead His people into the actual possession of the promised allotment in the Celestial Realm, having gone ahead into the Celestial Realm (after His death, resurrection, and ascension) to prepare that place for (Page 278)His people. At the end of that 40-year period, during which He and His Ecclesia would engage in spiritual warfare with and final conquest over His enemies, He would return to physically transport them into their reward, their Celestial Allotment. Isaiah understood the time of the Branch, the Messiah, the Christ, the suffering Servant of Yahweh (a period which would later be revealed to consist of 70 years) to be the final days of the Mosaic Eon , the last generation of the Mosaic Age, the last days during which all in the Law and the Prophets would be fulfilled.
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Isaiah concludes this prophecy presently under analysis by declaring,
And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. (Isaiah 4:6 KJV)
According to the writer of the Gospel of John, that tabernacle
is the word made flesh, Jesus the Christ, “And the word became flesh and
tabernacles among us” (Jn. 1:14 CV). The glory of Yahweh tabernacled in
Jesus the Christ. That Tabernacle,
according to the Greek Scriptures, through the obedience unto death, a
crucifixion death, became transformed into a
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Concerning the glory of this Tabernacle, the Branch, Isaiah writes,
For A Child hath been born to us, A Son, hath been given to us, And the dominion [government] is upon his shoulder,—And his Name hath been called Wonderful Counsellor, Mighty God [EL], Father of Futurity [progress], Prince of Prosperity [Peace]. Of the increase of dominion [government] and of prosperity, There shall be no end—Upon the throne of David and Upon his kingdom, By establishing it and By sustaining it, With justice and With righteousness—From henceforth, Even unto times age-abiding [eonian]: The jealousy of Yahweh of hosts will perform this! (Isaiah 9:6-7 EB)
The Branch is said to be a “Son” of
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According to the Book of Acts, Peter, quoting Psalms 16:8-11 and attributing it to David, claims the resurrected Jesus the Nazarene, the Messiah, has ascended the throne of David: “Being, then, inherently, a prophet, and having perceived that God [Yahweh] swears to him [David] with an oath, out of the fruit of his loin to seat One on his throne, perceiving this before, he [David] speaks concerning the resurrection of the Christ, . . .” (Acts 2:30-31a CV). Peter testifies that Jesus has been resurrected by Yahweh in order to ascend to the seat of David. Thus, Jesus, roused by Yahweh His Father, ascends to the right hand of Yahweh His Father and proceeds to sit upon the throne of David His father in accord with the intended authorization of Yahweh His Elohim, His Father.
Paul agrees with Peter when he writes, “at the same time giving thanks to the Father, Who makes you competent
for a part of the allotment of the saints, in light, Who rescues us out of the
jurisdiction of Darkness, and transported us into the kingdom of the Son of His
love, . . .” (Col. 1:12-13 CV). This is the same kingdom Jesus refers to
when He declares to His Apostles, “And I
am covenanting a covenant with you, according as My Father covenanted a kingdom
to Me, that you may be eating and drinking at My table in My kingdom. And you
will be seated on thrones, judging the twelve tribes of
Speaking in different languages, Peter explains the meaning of
this to those in the
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The writer of the Book of Revelation affirms this perception of Jesus Christ as the son of David then presently reigning and initiating the reestablishment of David’s kingdom by engaging in spiritual warfare against His enemies. Writing to the saints of his generation, before the destruction of Jerusalem and the Temple in 70 a.d., the writer of Revelation indicates the time of the Parousia of Jesus is near, “Blessed is he who is reading and those who are hearing the word of this prophecy, and who are keeping that which is written in it, for the era is near” (Rev. 1:3 my translation). He refers to his writing as “this prophecy.” It concerns the faithful followers of the Christ in their participation in the sufferings of the Christ necessary to establish His kingdom. The addressees are said to be “made a kingdom and priests to His [Jesus’] God and Father” (Rev. 1:6 CV). The writer is a “joint-participant in the affliction and kingdom and endurance in Jesus Christ” (Rev. 1:9 CV).
Thus, this prophecy, the Book of Revelation, is not still future from our point in time. Its concern is the near future of the Ecclesia of Christ being then built and the Ecclesia’s involvement in establishing Christ’s kingdom in His spiritual warfare against the enemies of His kingdom. This prophecy, therefore, had to be written a short time after the outpouring of the spirit at the Pentecost of Acts, chapter 2. The prophecy is meant to encourage the faithful ones to be faithful to the end of the age, during which, Jesus the Christ, like His father David, is assigned the role of kingly conqueror over the enemies of Yahweh together with His people who are in the process of completing the fulfillment of the Law and the Prophets.
John, the writer of Revelation, symbolically describes this role as follows:
And I perceived heaven open, and lo! a white horse. And He Who is sitting on it is called “Faithful and True,” and in righteousness is He judging and battling. . . . He is clothed in a cloak dipped in blood, and His name is called “The Word of God.” And the armies in heaven, dressed in cambric, white and clean, followed Him on white horses. And out of His mouth a sharp blade is issuing, that with it He should be smiting the nations. And He will be shepherding them with an iron club. . . . He has a name written: “King of kings and Lord of lords.” (Revelation 19:11-16 CV)
Heaven is metaphorically the place of Christ and His Ecclesia
(Rev. 12:1-5) in contrast to
Christ as King of kings and Lord of lords goes forth judging and battling. He is followed by his army of faithful ones. This army and its king all ride white horses, symbolic of the cleansing brought about as a result of being washed in the shed blood of Christ (see Rev. 7:14). The weapons are twofold: a sharp sword out of Christ’s mouth and an iron club. The sharp sword of Christ is the proclamation of the Gospel of Christ which judges or redeems those struck down by its blow. The iron club is the discipline of the Gospel of Christ in its instruction in righteousness and truth which leads the redeemed sheep in the way of Yahweh. The conquering of the enemy is described in chapter 19, verse 15b: “And He is treading the wine trough of the fury of the indignation of God, the Almighty.” Thus, Christ and His saints, the circumcised (Page 280)faithful Jews, shepherd the nations, those uncircumcised faithful non-Jews: “And to the one who is conquering and keeping My acts until the consummation, to him will I be giving authority over the nations; and he shall be shepherding them with an iron club, . . .” (Rev. 2:26-27a CV).
This is also the testimony of Paul who distinguishes the saints (circumcised faithful Jews) from the faithful non-Jews (see Eph. 1:1-12 which addresses first the saints, circumcised faithful Jews [saints, faithful ones, our, us, we, those in the heavens], and, finally, after presenting the advantages of the saints, verse 13 addresses the faithful non-Jews, the nations [you also, those on the earth]). In Ephesians 1:10 (CV), Paul speaks of “the administration of the complement of the eras,” the purpose of which is to “head up the all in the Christ.” This specific “all,” designated as “the all” in the Greek text, is then identified metaphorically by Paul as both “the ones in the heavens” (the saints, the circumcised faithful Jews) and “the ones upon the earth” (faithful non-Jews, the nations).
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Isaiah again takes up the theme of the Son, the Branch in chapter 11. Metaphor after metaphor flows from the pen of Isaiah, like a swiftly flowing river, in order to depict the righteousness and faithfulness of the ministry, the rule, of the Branch out of the root of Jesse. In the day of this son of David, the wolf will feed with the lamb, the leopard will rest with the goat; the calf and the young lion and the yearling will dwell peacefully together while being led by a little child; the cow and bear will feed together while their young relax together; a lion will eat straw like an ox; a weaning child will play with a cobra (Isa. 11:6-8). All these pictures are metaphoric images of the harmony, peace, and unity characterizing the wide variety of human beings making up the members of the Christ’s Body, the Christ’s Ecclesia, the Christ’s righteous community, the Born-From-Above Israel of Yahweh.
Isaiah declares, “They
shall not hurt nor destroy in all my holy mountain: for the earth shall be full
of the knowledge of the Lord [Yahweh], as the waters cover the sea” (Isa. 11:9 KJV). Only in Yahweh’s mountain,
The Apostles were commissioned by Jesus the Messiah to preach
the Gospel to the entire creation (Mk. 16:15); to all the nations (Lk. 24:47);
before the nations, kings, and the sons of
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In chapter 55 of Isaiah, writing about the eonian covenant and the sure mercies of David which Yahweh would provide His people in the day of the Branch, the Holy One of Israel, he quotes Yahweh as saying,
so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. (Isaiah 55:11 KJV)
The Gospel of God, the Gospel of the Kingdom, the Gospel of
Christ, the Gospel of the Circumcision, the Gospel of the Uncircumcision are
the word of Yahweh. That word was given to the Apostles of Christ to proclaim
to the world (the whole inhabited household of
Yahweh’s word did not return to Him void. It accomplished His purpose, prospering in the process. Jesus testified after His resurrection,
These are My words, which I speak to you, still being with you, for all must be fulfilled that is written in the law of Moses and the prophets and psalms concerning Me. (Luke 24:44 CV)
(Page 281)The Apostles, Saints, and faithful Gentiles were faithful to the end of that age and were not disappointed as to the Parousia of Christ their faithful and righteous King.
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Isaiah goes on to declare that in the day of the Branch,
there shall be a root of Jesse, which shall stand for an ensign [standard] of the people; to it shall the Gentiles seek . . . the Lord [Yahweh] shall set his hand again the second time to recover the remnant of his people, . . . (Isaiah 11:10-11a KJV)
Again, Isaiah composes in metaphoric pictures the salvation of
Yahweh in the day of the Branch, the Root of Jesse, the Messiah, Jesus the Christ. Yahweh will set up a
standard by which He will guide the nations back toward Him. This ensign, or
standard, in the Greek Scriptures becomes Jesus the Christ and the Gospel sent out to
As a result of this standard, Yahweh will assemble the
outcasts (Lo-Ammi) of
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Metaphorically, Isaiah describes this gathering of Yahweh as
coming from “the four corners of the
earth” (Isa.
Now immediately after the affliction of those days the
sun shall be darkened and the moon shall not be giving her beams, and the stars
shall be falling from heaven, and the powers of the heavens shall be shaken. And
then shall appear the sign of the Son of Mankind in heaven, and then all the
tribes of the land shall grieve, and they shall see the Son of Mankind coming
on the clouds of heaven with power and much glory. And He shall be dispatching
His messengers with a loud sounding trumpet, and they shall be assembling His
chosen from the four winds, from the extremities of the heavens to their
extremities [referring to the boundaries
of the
Jesus is speaking metaphorically of the last events culminating in the consummation of His Parousia.
The darkening of the sun metaphorically refers to
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The metaphor of the weeds being cast into a furnace of fire
refers to those unfaithful Jews who reject the good news of the New Covenant
and remain loyal to the old Mosaic Covenant. Being cast into this metaphorical
furnace of fire occurs at the conclusion of the Mosaic Eon
when Yahweh executes the judicial
sentence of the Mosaic Covenant and the curse of the law against the disloyal
subjects of Yahweh who rebel against Him in their rebellion against
It is at this revelation of the true sons of the Kingdom of Yahweh that the remaining members of the remnant of calloused Israel, represented by the blind and calloused Saul of Tarsus, will have their eyes opened and their callousness removed, resulting in the salvation of “all Israel” (Rom. 11:25-28 CV). This is the significance of the meaning of Paul’s words in 1 Timothy 1:12-16:
Grateful am I to Him Who invigorates me, Christ Jesus, our Lord, for He deems me faithful, assigning me a service, I, who formerly was a calumniator and a persecutor and an outrager: but I was shown mercy, seeing that I did it being ignorant, in unbelief. Yet the grace of our Lord overwhelmed, with faith and love in Christ Jesus. Faithful is the saying, and worthy of all welcome, that Christ Jesus came into the world to save sinners, foremost of whom am I. But therefore was I shown mercy, that in me, the foremost, Jesus Christ should be displaying all His patience, for a pattern of those who are about to be believing on Him for life eonian. (CV)
The salvation of Saul of Tarsus on the road to
As Jesus spoke metaphorically in His depiction of the assembling of His chosen ones from the four winds, so also Paul wrote metaphorically in describing this same historical event which would occur at the conclusion of the, then, present eon ,
for the Lord Himself will be descending from heaven with a shout of command, with the voice of the Chief Messenger, and with the trumpet of God, and the dead in Christ shall be rising first. Thereupon we, the living who are surviving, shall at the same time be snatched away together with them in clouds, to meet the Lord in the air. And thus shall we always be together with the Lord. (1 Thessalonians 4:16-17 CV)
Paul clearly understood this event as occurring in the lifetime of the, then, present saints. This, he could, with certainty, conclude on the basis of the conclusion drawn by Jesus after specifically elaborating on the various signs preceding the consummation of His Parousia and the consummation of that present age as recorded in Matthew: “Verily, I am saying to you that by no means may this generation be passing by till all these things should be occurring” (Matt. 24:34 CV).
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In the days of the Branch, Isaiah prophesied a second exodus
(Isa.
The evangel, the Gospel, is Yahweh’s means of creating a “highway for the remnant of his people” (Isa. 11:16a KJV). The Gospel removes all obstacles from the path leading to
the New Jerusalem, the New Zion of Yahweh, paving a wide highway for easy
access to Yahweh’s covenantal presence. As well as paving a new highway from
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Before proceeding to Isaiah chapter 49, Isaiah’s oracle
concerning the future destruction of
The Medes are called Yahweh’s “sanctified ones . . . my mighty ones for mine anger” in verse 3 of
chapter 13. Yahweh has appointed and consecrated the Medes to execute His
judgment against
What is interesting is the metaphoric language used by Isaiah
to describe the destruction of
For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. . . . Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord [Yahweh] of hosts, and in the day of his fierce anger. (Isaiah 13:10, 13 KJV)
This description is not literal. It is not to be understood as referring to the objective behavior of these physical bodies. The stars, the sun, and the moon are metaphoric references to great political, military, and religious authorities. Such language is used to describe great political, military, religious, and economic upheaval in society. To “shake the heavens” and remove the earth out of her place describe cataclysmic upheavals in the organization of society, during which authorities fall from power and prestige and those who had been in subjection rise up to take their place.
In the present case, the Medes would rise up against the Babylonians and remove them from political power and prestige. The Babylonian Empire would be destroyed and replaced by the Medo-Persian Empire. The political, religious, and economic “heavens and earth,” order, would be created anew, thus, creating a new heavens and earth, metaphorically speaking.
In verse 19 of chapter 13 of Isaiah, the overthrow of
The metaphoric language used by Isaiah in verses 10 and 13 is also used by Joel: “The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord[Yahweh] come” (Joel 2:31 KJV). Peter quotes this passage in Acts, chapter 2, when explaining the meaning of the pouring out of Yahweh’s spirit during the Feast of Pentecost following the death and resurrection of Jesus. He, also, understands this language to be metaphoric, rather than natural upheaval.
When Jesus uses this same metaphoric language of the prophets (Matt. 24:29-31), the Greek Scriptures emphatically confirm the interpretation of this language as referring to cataclysmic covenantal reorganization, the creation of a new covenant, the creation of a new heavens and earth. The Israel of Yahweh—the Christ and His Ecclesia—replaces the conquered and judged Israel of The Adversary in the metaphoric new heavens of Yahweh’s commissioning and engineering, while the Israel according to the flesh, the nation of Judah, is subjugated under Christ’s footstool upon the metaphoric earth of Yahweh’s commissioning and engineering, making this nation covenantally no different than any other nation in the eon following the Mosaic Eon , which happens to be our own present age.
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One last divergence is necessary. The passage of Isaiah 14, verses
12-20, has been mistakenly interpreted as referring to Satan. The Hebrew text
more accurately reads, “How you are
fallen from heaven, O Day Star, son of Dawn!” (v. 12, RSV). Isaiah is referring
to the king of
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According to Isaiah 44:28 and 45:1, Cyrus, the king of the
Medo-Persian Empire, is declared to be Yahweh’s shepherd, Yahweh’s anointed one,
in order for him to become Yahweh’s instrument in returning the Judean captives
in Babylon to their homeland. In 49:6, Isaiah takes up the subject of a servant
far greater than Cyrus. The task of this greater servant exceeds, both in scope
and purpose, the ultimate salvation of
This commission, according to the Greek Scriptures, is achieved by Christ through His commissioned Apostles, especially the Apostle Paul, as Luke records in Acts 13:44-47, wherein Paul applies the text of Isaiah 49:6 to both himself and Barnabas:
Now on the coming sabbath almost the entire city was gathered to hear the word of the Lord. Yet the Jews, perceiving the throngs, are filled with jealousy, and they contradicted the things spoken by Paul, blaspheming. Being bold, both Paul and Barnabas said, “To you first was it necessary that the word of God be spoken. Yet, since, in fact, you are thrusting it away, and are judging yourselves not worthy of eonian life, lo! we are turning to the nations. For thus the Lord has directed us: I have appointed Thee for a light of the nations; for Thee to be for salvation as far as the limits of the earth.” (Acts 13:44-47 CV)
Paul and Barnabas are in
Christ, and, so, members of His Body. They are members of The Christ (see 1 Cor.
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The 50th chapter of Isaiah begins with a very significant
metaphor.
Yahweh asks, “or which
of my creditors is it to whom I have sold you?” (50:1b KJV). Again, the
question is ironical. Yahweh has never been in debt to anyone. He has never had
any need to sell what is His because of lack of wealth or power.
Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. I clothe the heavens with blackness, and I make sackcloth their covering. (Isaiah 50:2-3 KJV)
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Yahweh can and will redeem His people consisting,
metaphorically, of mother and children. The figurative mother represents an earlier generation, and the figurative children represent a later or younger
generation. Thus, prophetically and metaphorically, the mother and children are
to be conceived as one whole entity, one whole people, one whole nation, the
elect of Yahweh. This is precisely the image taken (Page 285)up and used by John in the Book
of Revelation, chapter 12. He sees a great sign in the heaven of his vision, “a woman clothed with the sun, and the moon
underneath her feet, and on her head a wreath of twelve stars” (Rev. 12:1
CV). The Woman is pregnant and about to give birth. A great dragon is seen
waiting to devour her child (vs. 3-4). The Woman is figuratively the
At the coming of John the Baptist and Jesus, the Woman becomes pregnant, being inseminated with the Gospel of the Kingdom. After the death and resurrection of Jesus the Christ, she gives birth to a male child, a son (Rev. 12:5 CV; see also Isa. 66:8). The child is snatched away to Yahweh and His throne (Rev. 12:5). Historically, this took place at the Feast of Pentecost of Acts, chapter 2. The Woman, mother Israel (the Southern Kingdom of Judah), the elect of Yahweh, though still ignorant and blind in unbelief, as illustrated in the person of Saul of Tarsus, flees into the wilderness where she is protected by Yahweh until the time set by Him to open her eyes and deliver her from unbelief, according to the pattern revealed in the salvation of Saul of Tarsus on the road to Damascus (1 Tim. 1:12-16). This would take place during the process of Christ’s Approach/Arrival Parousia (approximately 64-70 a.d.) as described in Matthew 13:36- 43 and Romans 8:18-28.
The Woman,
Replacing the Woman is her male child, her son, who is snatched up to the throne of Yahweh in heaven. The son, the Ecclesia of the Christ, is now clothed with the sun of the New Covenant established by Jesus the Christ. The light, the glory, the life of the Mosaic Covenant is now superseded by the light, the glory, the life of the New Covenant.
The Mosaic Covenant now begins to function as an
administration of death. It begins to execute Yahweh’s judgment of covenantal
death upon
The Woman’s son, Christ and His Body, His Ecclesia, now
located metaphorically in heaven, manifests the light, the glory, and the life
of Yahweh’s New Covenant upon
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Thus, the enemy of the Christ is the
For they are not all
Jesus refers to these enemies (who though descended
biologically from Abraham are spiritually, covenantally, not his seed, not his
children) when He declares, “You are of
your father, the Adversary, and the desires of your father you are wanting to
do” (Jn. 8:44a CV). What did these children of the Adversary (Cain) desire
to do that characterized them as not being children of Abraham? Jesus answers
this question, “Yet now you are seeking
to kill Me, a Man Who has spoken to you the truth which I heard from God. This
Abraham does not do. Yet you are doing the works of your father” (Jn.
Satan, appointed by Yahweh as Accuser, Prosecutor of Yahweh’s people (Yahweh’s elect) and defense attorney representing Yahweh’s enemies, is first associated in the Hebrew Scriptures with Cain, his (Page 286)first client. As such, Satan is referred to as The Adversary, and Cain is metaphorically designated as his seed. All those of the seed of Adam choosing to oppose Yahweh with full knowledge of the significance of this act are characterized as the sons of Cain, sons of the wicked one (1 Jn. 5:18-19 CV; Matt. 13:19 CV), sons of The Adversary. When Jesus refers to the Adversary as “a man-killer from the beginning” (Jn. 8:44b CV), He is referring to Cain the metaphorical son of both The Adversary (Satan) and the serpent of Genesis 3. Knowing the truth of Yahweh Elohim, Cain defiantly shed the blood of his innocent brother.
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When Yahweh comes to redeem, He clothes the heavens with
blackness, and makes sackcloth their covering (Isa. 50:3 KJV). He removes the
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The nation of
And I perceived a star fallen out of heaven into the earth. And to him was given the key of the well of the submerged chaos. And he opens the well of the submerged chaos, and fumes ascended out of the well as the smoke of a large furnace, and the sun and the air are darkened by the fumes of the well. (Revelation 9:1-2 CV)
This kingdom is a kingdom of covenantal darkness, death, and pollution. It is the object of Yahweh’s wrath. It is the enemy of Yahweh and His Christ.
Cain and his sons assemble under the banner of The Adversary (Satan) for open warfare against Abel and his sons under the banner of Jesus the Christ. Yahweh abandons this corrupt nation, giving it over to the power and authority of The Adversary commissioned by Yahweh Himself to lead the sons of Cain into destruction and death, primarily covenantal death, but also, for many, physical death. The role of The Adversary is to defend, equip, and lead these malignant ones into the destruction and death prepared for them by Yahweh. The Adversary faithfully carries out his assignment.
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As Yahweh sets this corrupt nation free to go its own way, to
do that which is good in its own eyes, to do what is evil in the eyes of
Yahweh, so also does He provide a highway of redemption for those accounted as
the seed of Abraham, the children of the promise: “have I no power to deliver? behold, at my rebuke I dry up the sea, I
make the rivers a wilderness” (Isa. 50:2b KJV). Jesus the Christ manifests His power through the proclamation of the
Gospel which paves a highway made accessible to the entire inhabited world of
the
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Closing in on the final chapters of Isaiah, we read in chapter 61,
(Page 287)The Spirit of the Lord [Yahweh] God [Elohim] is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, . . . (Isaiah 61:1-2a KJV)
When Jesus comes to
The passage in Isaiah 61 goes on to read,
and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called Trees of righteousness, the planting of the Lord, that he might be glorified. (Isaiah 61:2b-3 KJV)
This passage was later incorporated into Jesus’ sermon on the
Mount recorded in Matthew, chapters 5-7. In
Isaiah 61:4-9 describes metaphorically the accomplishments of
the Gospel of Christ after His death and resurrection. The wastes of a bygone
age will be rebuilt, the desolations of former times will be raised up, ruined
cities will be repaired, strangers will stand and shepherd the flocks of
All these things were fulfilled spiritually (see Isa. 55:1-2) according to the terms of the New Covenant (see Isa. 55:3b). There was a literal fulfillment, but not in the terrestrial terms of the terrestrial promises concerned with the terrestrial land and the terrestrial kingdom. An example of such a unique literal fulfillment is found in Revelation 1:5-6 where John affirms that Christ has made His faithful ones “a kingdom and priests to His God and Father” (CV). The literal fulfillment had to do with celestial terms of celestial promises concerned with a literal celestial place, celestial city, celestial temple not made with hands; thus, a literal celestial allotment in a literal celestial kingdom that would have no end. All the writings of the Greek Scriptures record nuances of this unique, literal, celestial fulfillment.
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Another indication of the prophets having been fulfilled in the first century is Isaiah’s prophecy concerning a new eonian covenant and the sure mercies of David: “and I [Yahweh] will make an everlasting [Heb. = Olam, eonian] covenant with you, even the sure mercies of David” (Isa. 55:3b KJV). Paul, entering the synagogue in Antioch of Pisidia, stood up and testified,
Men of Israel, and ye that fear God, give audience . . . we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. (Acts 13:16b, 32-34 KJV)
Paul confirms the fulfillment of Isaiah 55:3 by the
proclamation of the Gospel of Christ. The promise that Yahweh made to the
fathers of
Speaking of the Branch, the Christ, the Son of David, Isaiah writes,
(Page 288)Behold, I have given him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee, because of the Lord [Yahweh] thy God [Elohim], and for the Holy One of Israel; for he hath glorified thee. (Isaiah 55:4-5 KJV)
The Branch, the Messiah, the Son of David
, the beneficiary of the sure
mercies of David, is given for a witness to the people (the
Yet now, in Christ Jesus, you, who once were far off, are become near by the blood of Christ. For He is our Peace, Who makes both one, and razes the central wall of the barrier (the enmity in His flesh), nullifying the law of precepts in decrees, that He should be creating the two, in Himself, into one new humanity [corporate, national man], making peace; and should be reconciling both in one body to God through the cross, killing the enmity in it. And, coming, He brings the evangel of peace to you, those afar, and peace to those near, for through Him we both have had the access, in one spirit, to the Father. (Ephesians 2:13-18 CV modified)
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Isaiah, next, enthusiastically exclaims,
The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord [Yahweh], The Zion of the Holy One of Israel. (Isaiah 60:14 KJV)
The new
This city descends out of the metaphoric, new covenantal heaven from God. It is not presented as future for us today. It is depicted as already present for the Saints who had been recently endowed with power from above, that is, the metaphoric heaven where Christ is at that time on the seat of David at the right hand of His Father Yahweh.
The Apostle John, shortly after experiencing the outpouring of
Yahweh’s spirit at Pentecost, came to be in spirit in the
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These Saints are presented in prophetic image as the new holy
city of
Being “His peoples” began
to occur at the Pentecost of Acts, chapter 2. At that time, as a result of the
pouring out of Yahweh’s spirit according to the authority given to Jesus the Christ by Yahweh His Father, the
holy city, the new Jerusalem descended out of the heaven, this spirit anointing
the faithful community. This anointing made this community a spiritual
community, the new Israel of Yahweh! It (Page 289)became THE CHRIST, “For even as the body is one and has many members, yet all the members
of the one body, being many, are one body, thus also is the Christ” (1 Cor.
12:12 CV). It became the new spiritual, heavenly
In the new, heavenly
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As for “the former things” which have “passed away,” Paul makes clear that these things refer to the old, Mosaic Covenant, the creation at Sinai:
So that, if anyone is in Christ, there is a new creation. The primitive things passed away. Behold! New things have come! (2 Corinthians 5:17 my translation)
This passage alludes to Isaiah, chapter 42. Isaiah, prophesying concerning the time of the Branch, the Messiah, the Christ, writes,
I the Lord [Yahweh] . . . will . . . give thee for a covenant of the people, for a light of the Gentiles; . . . Behold, the former things are come to pass, and new things do I declare: . . . (Isaiah 42:6-9 KJV)
Isaiah understands the former things to refer to the conditions of the Mosaic Covenant in contrast to the new covenant Yahweh will make with His people through the Christ. Paul seals this interpretation when he testifies that Yahweh, through Christ, has made His Apostles “competent dispensers of a new covenant, not of the letter, but of the spirit, for the letter is killing, yet the spirit is vivifying” (2 Cor. 3:6 CV). The letter refers to the old, Mosaic Covenant (the former or primitive things). The spirit refers to the New Covenant of Christ (the new things).
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Continuing his description of the future restoration of
Arise, shine; for thy light is come, and the glory of the Lord [Yahweh] is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. (Isaiah 60:1-2 KJV)
When Jesus arrives to publicly present Himself before His people, which occurs at His presentation before John the Baptist to participate in John’s baptism, He immediately departs into the wilderness where He triumphantly overcomes the strategies of The Adversary acting as the prosecuting attorney for the sons of Cain. After the execution of the Baptist, upon the initiation of the ministry of Jesus, the writer of the Gospel of Matthew quotes Isaiah 9:1-2, which also alludes to the passage quoted above: “The people sitting in darkness perceived a great light, And to those sitting in the province and shadow of death, light arises for them” (Matt. 4:16 CV).
Thus, the Greek Scriptures understand Jesus to be the light
and glory of Yahweh to arise and shine upon
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Returning to the 60th chapter of Isaiah, the text continues
its metaphorical description of
The prophet Isaiah is therefore providing the reader with a view of the land as seen through the eyes of Yahweh. In the past, Yahweh had viewed the land and the people through the spectacles of the Mosaic Covenant. In the present time of the kingship of Jesus the Christ, the Son of David , Yahweh views the land and the people through the spectacles of the New Covenant associated with Jesus the Christ.
Verse 18b of Isaiah 60 informs the reader that the walls of the new Jerusalem are to be called “Salvation.” Only within the walls of the new Jerusalem is there to be experienced Yahweh’s salvation. Thus, only in Christ is there salvation—peace, security, righteousness, life.
Verse 19 of Isaiah 60 adds, “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord[Yahweh] shall be unto thee an everlasting [eonian] light, and thy God [Elohim] thy glory” (KJV). The light of the sun and the light of the moon are metaphors depicting the function of the Mosaic Law. In Christ, in the new Jerusalem, the Mosaic Law, the old covenant will no longer be a source of light for the New Israel of Yahweh. The New Covenant would be the new source of light.
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The New Covenant is a spiritual covenant not made by hands,
but created by Yahweh through and in Jesus the Christ. Its light is the very spirit of Yahweh and His Christ. This light would
serve to illuminate and instruct the people of Yahweh during the last days of
the Mosaic Eon. This is the reason for
characterizing it as “an eonian light.” This characterization reveals (highlights) only its function during the last
days of the Mosaic Eon, as Christ and His army of righteous ones engage in
spiritual warfare against the enemies of Yahweh and Christ (see 1 Cor.
15:20-28). The age would end when the victory of Yahweh’s Christ was completed.
Yahweh’s glory would be manifested in this holy city, in this holy people, the
Saints of the Most High (see Daniel
In verse 20 of Isaiah 60, the prophecy takes up the subject of the new covenant which it had implied in verse 19. The text now refers to “thy” sun and “thy” moon. The sun and moon of verse 19 no longer provide light for the new community of Saints, rather, “Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord[Yahweh] shall be thine everlasting [eonian] light, and the days of thy mourning shall be ended” (KJV). This new sun and moon refers to the new light of the New Covenant manifested by the spirit of Yahweh and His Christ dwelling within the Saints and illuminating out from and over them:
For we are not heralding ourselves, but Christ Jesus the Lord, . . . for the God Who says that, out of darkness light shall be shining, is He Who shines in our hearts, with a view to the illumination of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:5-6 CV)
Under the light of the Mosaic Covenant, the people of Yahweh bore the mourning caused by the continual counting up of their sins by the law. Under the light of the New Covenant, the blood of Christ is continually available for the cleansing of the Saints from their sins. The Saints of the New Covenant had the pardon of sins and the justification from all which they could not be justified in the Law of Moses (see Acts 13:39 CV). Under the light of the New Covenant, sin was no longer being counted up, the light of the Mosaic Covenant no longer having authority to focus its beam over the New Jerusalem, the New Israel of (Page 291)Yahweh, the New People of Yahweh, the Saints of the Most High, the Ecclesia of Christ. Thus, the days of mourning were over for the faithful ones under the New Covenant.
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Verses 21-22 of Isaiah 60 conclude,
Thy people also shall be all righteous: they shall inherit [tenant, CV; possess, EB] the land for ever [for the eon , Heb. = olam], the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation. (KJV)
Isaiah here refers to the New People, the New Nation, the New Israel of Yahweh. They are all to be righteous, and, as such, Saints of the Most High. They are righteous ones because they are in Christ. They are the ones “planted together in the likeness of His [Christ’s] death” (Rom. 6:5 CV). They are the ones “entombed together with Him [the Branch, the Christ] through baptism into death, that, even as Christ was roused from among the dead through the glory of the Father, thus we also should be walking in newness of life” (Rom. 6:4 CV).
Yahweh has planted them; they are the spiritual House, the
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Yahweh will hasten this work during the era or season He has predetermined. He will hasten this work, for it will be marvelously achieved in a relatively short period of time:
Who hath heard such a thing? . . . Shall the earth be
made to bring forth in one day? or shall a nation be born at once? for as soon
as
When would be the era or season of this work, and who would be the humble faithful ones?
When Jesus informs His disciples how difficult it will be for
a rich man to enter the
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The answer Jesus gives to this question is prophetically significant; for it interprets the time and people of Isaiah 60:21-22.
Verily I say unto you, That ye which have followed me,
in the regeneration when the Son of man shall sit in the throne of his glory,
ye also shall sit upon twelve thrones, judging the twelve tribes of
The “regeneration” begins with the outpouring of the spirit of Yahweh at Pentecost upon the small band of about one hundred twenty people (see Acts 1:15) who had followed Jesus. At this time, Jesus had ascended to His Father and had sat down upon the throne of David, the throne of “His glory” (Matt. 19:28), from which throne He was given the authority to pour out the spirit of Yahweh in fulfillment of Joel 2:28-32a (see Acts 2:12-33).
At this time, the Twelve Apostles of Jesus the Christ, the Son of David , the promised King of Israel, are anointed princes over the twelve tribes of Israel, authorizing them to judge the people of Yahweh, giving these princes jurisdiction in all practical questions of covenantal law. James, the brother of Jesus, is given authority to preside as Regent over the official assemblies of the people during the physical absence of Jesus. In exchange for having forsaken houses, brothers, sisters, father, mother, wife, children, or lands for the sake of the name of Jesus, thus, for the sake of the Davidic Kingdom now being (Page 292)reestablished, these faithful ones of Jesus the Christ, the Son of David, are promised, first, in the then present last days of the Mosaic Eon , the power (a taste of, Heb. 6:4-5) of the life of the New Covenant which would be perfected, completed, in the age to come. Second, they are promised the reception of a hundred times such earthly possessions and relationships as a result of their association with the spiritual possessions and relationships of the New Jerusalem, the New Covenant, the New Israel of Yahweh having just begun to be marvelously brought about, hastened, by the hands of Yahweh.
This framework of time is verified by Mark’s account of Jesus’ response. According to Mark, Jesus answers that anyone forsaking all “on My account and on account of the evangel” would be getting back “a hundredfold now, in this era, . . . with persecutions, and in the coming eon , life eonian” (Mk. 10:30 CV). Note the immediate fulfillment of Isaiah 60:22a (KJV), “A little one shall become a thousand,” as recorded in Acts 2:41, “Those indeed, then, who welcomed his [Peter’s] word, were baptized, and there were added in that day about three thousand souls” (CV). The account continues,
Now on every soul came fear, yet many miracles and
signs occurred through the apostles in
All things are possible with Yahweh. The time, the season, the era of Isaiah 60:21-22 had come.
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Yahweh had begun hastening the prophesied work of His hands. All
would be completed within a period of about 40 years. Notice the progression
recorded in Acts: “Now many of those who
heard the word, believed, and the number of men became about five thousand” (4:4 CV); “there were added of those
believing the Lord, multitudes of both men and women, . . .” (5:14 CV); “Now in these days, the disciples
multiplying, . . .” (6:1 CV); “And
the word of God grew, and the number of the disciples in
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During this most holy era or season, Yahweh’s hands began the work of constructing a new creation:
For, behold, I create new heavens and a new earth: and
the former shall not be remembered, nor come into mind. But be ye glad and
rejoice for ever [perpetually] in
that which I create: for, behold, I create
Yahweh is not going to physically recreate the old heavens and
earth. The language is metaphorical. It is an allusion to Deuteronomy 4:32-40. There,
Yahweh distinguished between the “former
days” (Deut. 4:32 CV) and the present day at Sinai where Yahweh had begun a
new work, a new creation, a new heavens and earth in which Israel was
covenantally placed above the nations.
During the era or season of the Branch, Yahweh is again creating
a new heavens and earth. He is again establishing a covenant with
After Christ’s resurrection from the dead, Yahweh no longer
minded, recognized, acknowledged, the Mosaic Covenant as a covenant offering
life. The Mosaic Covenant was in the process of administering its telos, its end, its goal—the covenantal
death of
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This new creation, according to verse 18 of Isaiah 65, is
associated with
In this new Jerusalem, metaphorically occupying a place in the metaphoric new heavens, “There shall be thenceforward, no more, A suckling [child] of a few days, or an elder Who filleth not up his days,—But, a youth a hundred years old, may die, Yea a sinner a hundred years old, shall be accursed” (Isa. 65:20 EB). Once again, this language is metaphorical. In this new heavenly city, covenantal death will have been abolished. The New Covenant is a covenant of life. Its end, its telos, in contrast to the old Mosaic Covenant, is life. All those participating in it have covenantal life and power in the midst of the covenantal death of the Mosaic Covenant. The only possibility of death comes from removing oneself from under the New Covenant (exiting the New Jerusalem in order to reenter the old Jerusalem, abandoning Jesus the Messiah in order to return to Moses, Heb. 6:4-6) in order to return to the domain of the Mosaic Covenant. Such an act is apostasy, the unpardonable sin, and identifies the sinner as accursed. Returning to the Mosaic Covenant places the sinner under the curse of the law—covenantal and/or physical death—which the Mosaic Covenant was then presently in the process of undergoing.
The people of this new Jerusalem “shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord[Yahweh], and their offspring with them” (Isa. 65:23 KJV). Paul declares in 1 Cor. 15:10 that Yahweh’s grace bestowed upon him for the ministry “was not in vain” (KJV); in 15:14 he announces that if Christ has not risen from the dead, the preaching of the Gospel and the faith in that Gospel is in “vain” (KJV); he concludes this chapter, “Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (15:58 KJV). This profitable labor is the labor of Isaiah 65:23. It would not return to Yahweh void. It would not be vain labor. It would accomplish its task and be rewarded.
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These people are the people of Yahweh; those people who Yahweh
is accounting as Abraham’s seed: “not all
those out of
The offspring referred to by Isaiah are the spiritual offspring of the Saints (the circumcised faithful Jews) who proclaim the Gospel of Christ. Those believing this Gospel are their offspring, as described by Paul: “For if you should be having ten thousand escorts in Christ, nevertheless not many fathers, for in Christ Jesus, through the evangel, I begot you” (1 Cor. 4:15 CV). Paul actually understood the intention of Isaiah 65:23 as referring to the likes of himself and the faithful ones of his own contemporary generation, a seed like no other seed before it, a blessed seed of Yahweh, the promised seed of Abraham, the seed of Christ Jesus Who is THE SEED of Abraham: “Now to Abraham the promises were declared, and to his Seed. He is not saying ‘And to seeds,’ as of many, but as of One: And to ‘your Seed,’ which is Christ” (Page 294)(Gal. 3:16 CV). That Seed (Christ together with those in Him), that offspring, was completed and rewarded its allotment in the Celestial Realm before the end of the first century a.d.
No generation thereafter has had the possibility of becoming Abraham’s seed. That seed was an elect seed blessed with Yahweh’s offer of salvation, the promises made to Abraham, through the proclamation of the Gospel of Christ. That Gospel has been preached by those authorized to proclaim it. That proclamation fulfilled its purpose. It did not return to Yahweh void. Jesus the Christ remained with His Apostles to the end of that eon , the Mosaic Eon , guaranteeing the successful fulfillment of their proclamation to that elect generation.
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The Book of Isaiah ends with a last word concerning judgment and dishonor for the sons of Cain, the nation of the Adversary, and salvation and glory for the sons of Abel, the nation of Yahweh:
For, behold, the Lord [Yahweh] will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. (Isaiah 66:15-16 KJV)
Of this judgment, John the Baptist declares, “Yet already the ax is lying at the root of
the trees” (Matt. 3:10a CV). Yahweh had already begun to judge His people
in accord with Isaiah 66:15-16. The Baptist, speaking of the Branch who was to
come after him, adds, “For I, indeed, am
baptizing you in water for repentance, yet He Who is coming after me is
stronger than I, . . . He will be baptizing you in holy spirit and fire, . . . He
will be scouring His threshing floor, and will be gathering His grain into His
barn, yet the chaff will He be burning up with unextinguished fire” (Matt.
3:11-12 CV). Both Isaiah and John the Baptist speak metaphorically. Fire
signifies judgment, primarily covenantal judgment, but also, in relation to the
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Jesus gathering His grain into His barn refers to His
gathering them together in order for them to enter into the Celestial
Jerusalem. Christ’s Ecclesia during the time of its construction, its spiritual
growth and spiritual warfare, is figuratively represented as the new heavenly
The writer of Hebrews informs his readers that Abraham “waited for the city having foundations, whose Artificer and Architect is God” (Heb. 11:10 CV). Abraham and the faithful elect before Jesus Christ all died in faith not being requited with the promises (Heb. 11:13a). They were strangers and expatriates on the earth (Heb. 11:13b) “seeking for a country of their own. And, if, indeed, they remembered that from which they came out, they might have had occasion to go back. Yet now they are craving a better [country], that is, a celestial [Greek, epouraniou]; wherefore God is not ashamed of them, to be invoked as their God, for He makes ready for them a city” (Heb. 11:14b-16 CV). The city Yahweh makes ready is the Celestial Jerusalem which the new Jerusalem descending out of the new heaven (Greek, ouranou, see Rev. 21:2) is to become at its completion, its maturity; at the conclusion of its assigned work as Yahweh’s instrument by which He is to accomplish the salvation prophesied in the Law and the Prophets.
At that time, all the faithful ones would receive the promise
of Yahweh together: “And these all [Abraham and the faithful ones who had lived prior to Jesus Christ], being testified to through faith, are not
requited with the promise of God concerning us (the looking forward is to
something better), that, apart from us, they may not be perfected” (Heb.
11:39-40 CV). The
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At the end of the Mosaic Eon
, Jesus the Christ would gather together the Born-From-Above Israel of Yahweh and openly manifest His glory
through them. Having accomplished this, the remaining circumcised-in-heart Jews
(represented by Saul of Tarsus), having their eyes opened to Christ’s glory,
flee the Israel of The Adversary, turning to Jesus the Messiah, the True and
Living Son of David
, Son of Yahweh. This will leave
the rebellious sons of Cain in Judea and
Peter describes the significance of this event:
Now the day of the Lord will be arriving as a thief, in which the heavens shall be passing by with a booming noise, yet the elements shall be dissolved by combustion, and the earth and the works in it shall be found. At these all, then, dissolving, to what manner of men must you belong in holy behavior and devoutness, hoping for and hurrying the presence of God's day, because of which the heavens, being on fire, will be dissolved, and the elements decompose by combustion! Yet we, according to His promises, are hoping for new heavens and a new earth, in which righteousness is dwelling. (2 Peter 3:10-13 CV)
“The heavens shall be
passing” refers to the Mosaic system represented by the
“The earth and the works
in it” refers to the contaminated service of the priests and princes
belonging to the
Thus, the destruction of the heavens and earth (the heavens
and earth representing the creative work of Yahweh at Mount Sinai) terminates
the Mosaic System of Worship and Service in which
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This heavenly
The new heavenly
This Celestial Jerusalem represents the completed Ecclesia of
Christ, the completed spiritual Body of the Christ, His Spiritual Complement/Wife. In this
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Jesus Christ resurrected from the dead first reigns on the throne of David, metaphorically set in the new heavens created and generated by Yahweh, on the basis of the New Covenant established by Jesus’ shed blood. This New Covenant is made with the New Israel of Yahweh during the last days of the Mosaic Covenant. It makes possible the fulfillment of the Law and the Prophets. It empowers the New Israel of Yahweh with His spirit, enabling the new people in the midst of great affliction and persecution to keep His (Page 296)law with all the heart, soul, and mind. It enables this nation to obediently function as a kingdom of priests serving the nations on behalf of Yahweh.
At the successful completion of the New Nation’s service, the
New Covenant in Christ’s blood is terminated. It was necessary while those in
Christ lived in relation to (rather than under, “But law we are standing in its proper place,” see Rom. 6:14; 3:31
NGEINT, my translation) the Mosaic Covenant and in relation to the heavens and
earth of the Mosaic Eon
which was in the process of
being replaced by the creation and generation of the new heavens and earth
initiated by the New Covenant. At the time of the completion of the New
Nation’s service, the work of the resurrected last Adam, David’s son, is
completed. The
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In Christ, as the Second Adam, the transformation of the
Israel of Yahweh into One New Man, no longer distinguishing between Jew or
Greek, slave or free, male and female (Gal. 3:28), is completed, perfected. The
enemies of Yahweh and Christ have been conquered. Christ, the Son of Yahweh,
then turns the kingdom over to His God and Father (1 Cor.
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However, before the establishment of the Celestial Jerusalem,
there is the necessity of the new heavenly
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These circumcised faithful Jews will bring as an offering to Yahweh the Jews and non-Jews faithfully receiving the Gospel of Christ proclaimed to them:
And they shall bring all your brethren for an offering
unto the Lord [Yahweh] out of all nations upon horses,
and in chariots, and in litters, and upon mules, and upon swift beasts, to my
holy mountain
Here again, Isaiah paints a metaphoric picture of the evangelization among the nations by the Born-From-Above Israel of Yahweh commissioned with the Gospel of the Circumcision and the Gospel of the Uncircumcision (Gal. 2:7-8). This evangelization among the nations will gather “all your brethren,” that is, both Jews and non-Jews. These gathered, harvested faithful ones will be offered up to Yahweh even as the Israelites under the Mosaic Covenant brought the grain offering to the House of Yahweh.
From Yahweh’s New Israel, He would take some for priests and
others for Levites, thus, making this nation a kingdom of priests,
substantiating Isaiah’s statement in 61:6a, “But
ye shall be named The priests of the Lord[Yahweh]” (KJV). These passages are alluded to in Romans 15:16 where Paul
applies these passages to himself: “for
me to be the minister of Christ Jesus for the nations, acting as a priest of
the evangel of God, that the approach present of the nations may be becoming
well received, having been hallowed by holy spirit” (CV). Paul, being a
circumcised faithful Jew, is counted among the Saints. He has been appointed
the Apostle to the Uncircumcision, and, as such, has the authority to act as a Priest in the presentation of the
faithful non-Jews (Messianic Gentiles) as an offering to Yahweh in His
spiritual House, the
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Paul announces, “yet now
I am going to
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Finally, the Book of Isaiah concludes with Yahweh’s blessing
and Yahweh’s cursing. The seed of Abraham, the spiritual Born-From-Above Israel of Yahweh, will remain before Yahweh. This
holy seed will never see corruption. The name of this New Man (the new
national, corporate, Born-From-Above
For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord [Yahweh], so shall your seed and your name remain. (Isaiah 66:22 KJV)
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Yahweh began making this new heavens and new earth at Pentecost with the outpouring of His spirit. This new creation was completed at the consummation of the Parousia of Christ Jesus, occurring about 70 a.d., at which time the new present eon began. This new creation has continued generating historically throughout the past 2,000 years and still continues toward its goal of perfecting the remaining portion of the human race dwelling on the new earth. Its goal having been attained, the present eon will end and a new eon will begin “to the only, and wise God, through Christ Jesus, be glory for the eons of the eons. Amen”! (Rom. 16:27 CV); “to the only God, our Saviour, through Jesus Christ our Lord, be glory, majesty, might and authority . . . for all the eons. Amen!” (Jude v. 25 CV); “God, being rich in mercy, . . . vivifies us together in Christ . . . and rouses us together and seats us together among the celestials, in Christ Jesus, that, in the oncoming eons, He should be displaying the transcendent riches of His grace in His kindness to us in Christ Jesus” (Eph. 2:4-7 CV).
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Before being removed from the earth to the celestial place
prepared by Christ, the Saints, the holy seed of Abraham, the spiritual Israel
of Yahweh, “shall go forth, and look upon
the carcasses of the men that have transgressed against me: for their worm
shall not die, neither shall their fire be quenched; and they shall be an
abhorring unto all flesh” (Isa. 66:24 KJV). This metaphoric picture refers
figuratively to the valley of the sons of Hinnom located just outside the
southeastern wall of
Jeremiah indicates that this valley of the sons of Hinnom had
been the place in which
The worm that would not die and the fire that would not be
quenched figuratively allude to the fire of Gehenna that never stopped burning. This is the metaphoric picture painted by Isaiah in
his final description of the ultimate covenantal curse upon the Israel of The
Adversary, the Cainish Israel, the Israel of the flesh whose entire history
(beginning with his breaking of the Sinatic Covenant as the result of (Page 298)worshiping the golden calf to his final covenantal destruction in 70 a.d. signified by the final destruction
of the Temple of Yahweh made with hands) had been characterized as defiant
rebellion against Yahweh. This
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The prophet Jeremiah also proclaims the judgment of Yahweh
against the Southern Kingdom of Judah. He announces that Yahweh has given
And I said after she [
And yet for all this her treacherous sister
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The sins of the Northern Kingdom of Israel had resulted in a
bill of divorce. Yahweh had put her away. She had been made Lo-Ammi, not My people.
However, Yahweh, in the distant future, would show
Go and proclaim these words toward the north, and say,
Return, thou backsliding
Yahweh, at that future time (the last days of the Mosaic Eon
), will call upon the children
of the Northern Kingdom of Israel, dwelling among the nations, to acknowledge
their iniquity and their transgression against Yahweh (Jer.
This new relationship is not to be based upon the Mosaic
Covenant.
And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. And it shall come to pass, when ye be multiplied and increased in the land [the New Israel of Yahweh], in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind; neither shall they remember it; neither shall they visit it; neither shall that be done any more. (Jeremiah 3:15-16 KJV)
This new marital relationship, new Zion, new pardon of sins, and new pastors according to Yahweh’s heart would no longer rely on the Ark of the Covenant representing the covenant entered into at Sinai. The Sinatic Covenant would not come to mind, it would not be remembered; it would be abolished in terms of its function as provider of covenantal life, covenantal relationship with Yahweh.
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At the ministerial arrival of John the Baptist and Jesus, the sheep had no caring shepherd to whom they belonged. Their hireling shepherds had forsaken the needs of the sheep in exchange for the securing of their own welfare. Jesus, perceiving this condition of the people, “was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things” (Mk. 6:34 KJV). His Apostles and disciples continued His work as shepherd after His resurrection and departure, being commissioned by Jesus and empowered by the holy spirit.
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At that future time,
Such is the teaching of Jesus when He says to the Jews who had just believed Him, “If ever you should be remaining in My word, you are truly My disciples, and you will know the truth, and the truth will be making you free” (Jn. 8:31b-32 CV). These Jews are shocked. They respond, “The seed of Abraham are we, and we have never been slaves of anyone. How are you saying that ‘You shall be becoming free?’” (Jn. 8:33 CV). These Jews are ignorant of the nature of the Mosaic Covenant. They do not realize that the children of Abraham, having entered into the covenant contracted at Sinai and having broken that covenant very shortly thereafter, became slaves under a covenant which became a ministry of death.
In counting up their sins and holding
them responsible for their sins, they became slaves of sin. As a result, a
second covenant became necessary. As slaves, they needed to be made free. They
needed to become sons in Yahweh’s
household, rather than slaves. Jesus responds to their shocked reply, “Everyone who is producing the sin counted
up by the law is a slave of this covenantal sin. Now this slave is not
remaining in the household of Yahweh for the eon . The Son is remaining in Yahweh’s household for the eon. If ever,
then, the Son should be making all of you slaves free, you will be really free” (Jn.
The
Thus, to become a free son of Abraham, a member of the Promised Seed of Abraham, one had to be delivered
out from under the Sinatic Covenant (see Gal. 3:15-18). Thus, the nations, the
uncircumcised, are declared to be gathered into this new Jerusalem to take
their place before the throne of Yahweh (Jer. 3:17). This is possible because
the promise given to Abraham was given to him before he entered into the
Covenant of Circumcision (see
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According to Jeremiah
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Because
In verse 9 of Jeremiah, chapter 17, the word “heart” is preceded by the definite
article. The heart in this verse refers back to verse 1, “The sin of
Yahweh searches (probes) each heart (no article before heart)
in order to give each Israelite man according to the fruit produced by the
attitude, character, bent, leaning of his heart.
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In spite of this sinful condition of
Behold, the days come, saith the Lord [Yahweh], that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. (Jeremiah 23:5 KJV)
Jesus claimed He was the King, the righteous Branch of David’s
seed, promised in the Law and the Prophets: “And
I am covenanting a covenant with you, according as My Father covenanted a
kingdom to (Page 301) Me” (Lk.
Peter confirms the seating of Jesus the Christ upon the throne of David when, after quoting the words of David in Psalm 16:8, he explains,
Being, then, inherently, a prophet, and having perceived that God swears to him with an oath, out of the fruit of his loin to seat One on his throne, perceiving this before, he speaks concerning the resurrection of the Christ, . . . (Acts 2:30-31a CV)
Jesus the Christ at that time had already begun to rule on the throne of David.
Paul concurs with Peter’s interpretation when, speaking to the
men of
And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. (Acts 13:32-34 KJV)
The “sure mercies of David” are associated with the son promised to David in 2 Samuel 7:12b-15: “I will set up thy seed after thee, . . . I will establish his kingdom. He shall build a house for my name, and I will stablish the throne of his kingdom for ever [for the eon ]. I will be his father, and he shall be my son. . . . my mercy shall not depart away from him, as I took it from Saul . . .” (KJV) and the pardon of David’s sins which according to the law deserved the death penalty. According to the Greek Scriptures, Jesus is the ultimate son of David promised in this passage.
Paul then concludes, “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:38-39 KJV). The “sure mercies of David” are associated with Yahweh’s merciful forgiveness of David’s sins in relation to Bathsheba and her husband Uriah. Jesus the Messiah, according to Paul, at the time of the preaching of the Gospel of Christ, was the administrator of such mercies. Identification with Him through faithful commitment resulted in the forgiveness of sins and a justification not possible under the Mosaic Law.
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Jeremiah writes, “In his
days
Jesus accomplishes this by the cleansing of the nations as revealed to Peter in his vision of the unclean animals. Peter is told “Sacrifice and eat!” (Acts 10:13 CV). Repeated, he responds, “Far be it from me, Lord, for I never ate anything contaminating and unclean!” (Acts 10:14 CV). He is then told, “What God cleanses, do not you count contaminating!” (Acts 10:15b CV). This vision is immediately followed by the messenger from Cornelius, a God-fearing non-Jew. Peter is sent to preach the Gospel to Cornelius. As he is in the process of proclaiming, the holy spirit is poured out on those hearing his words. Peter and the faithful circumcised Jews with him conclude, “on the nations also the gratuity of the holy spirit has been poured out” (Acts 10:45b CV).
Peter later reports to the Saints (Messianic Jews) in
These events substantiated what the spirit of Yahweh had already begun earlier as a result of the persecution arising after the stoning of Stephen. Some of the Saints dispersed from Jerusalem at that time, arriving at Antioch in Syria, proclaimed the Gospel of Jesus the Messiah to the Greeks (uncircumcised gentiles), and a vast number believed (Acts 11:19-21). The text explains, “And the hand of the Lord was with them” (Acts 11:21a CV). This incident had been puzzling to the Saints, even as the incident with (Page 302) Cornelius was to be puzzling to and unexpected by Peter and the circumcised Saints accompanying him. Yahweh’s hand had been at work authorizing the proclamation of the Gospel of Jesus the Christ to the nations, to the surprise of His faithful circumcised community of Saints.
By cleansing the nations, Yahweh opened the Highway of salvation to the Northern
Kingdom of Israel which He had earlier declared Lo-Ammi, not My people (thus, made gentiles), and had scattered
among the nations at the hands of the Assyrians. Jesus the Messiah, the Son of
Yahweh, the Son of David
, was in the process of
restoring the divided kingdom of His father David. In His (Jesus’) days,
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Jeremiah again writes of the future day of the Branch, the One
Whose name is “The Lord Our Righteousness,” Jesus the Christ: “For, lo, the
days come, saith the Lord [Yahweh], that I will bring again the
captivity of my people
We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble, but he shall be saved out of it. (Jeremiah 30:5-7 KJV)
This prophecy alludes to Genesis, chapter 34. Dinah, Jacob’s daughter, by Leah, is seized by and forced to lay with Shechem, son of Hamor the Hivite, the prince of the land. Shechem, however, is in love with Dinah and desires to marry her. His father, Hamor, approaches Jacob seeking Dinah as a bride for his son. Simeon and Levi, Dinah’s brothers, hearing of the humiliation of their sister, Jacob’s daughter, become indignant. The name of their father has been dishonored. Intermarriage with a Canaanite people is covenantally forbidden. Their anger is thus enraged.
Deceitfully, they inform Hamor and Shechem of the one condition necessary for such a marriage to take place: All the males of their city must be circumcised. This condition is accepted by the governing elite of the city. In accord with the agreement, every male residing in the city is circumcised.
While in this condition, Simeon and Levi enter the city and slay with the sword every male, taking as plunder their flocks, herds, wives, children, and all their wealth. Upon hearing of this evil deed, Jacob lamentably responds,
You trouble me to make me stink among all the dwellers of the land, among the Canaanite and among the Perizzite. And I am death-doomed, outnumbered . . . (Genesis 34:30 CV)
Simeon and Levi answer Jacob, “As with a prostitute may he deal with our sister?” (Gen. 34:31 CV). Yahweh, however, protects Jacob and his household. He is not destroyed by the remaining inhabitants of the land. Neither does Yahweh at that time judge Simeon and Levi.
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But Yahweh has not forgotten that evil deed which brought
trouble to Jacob. Through Jeremiah, Yahweh reveals a future judgment upon a
deceitful and murderous
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Note the significant elements in this affair regarding Dinah,
Simeon, and Levi: deceit, circumcision, murder, and prostitution. These four
elements characterize the events that take place during the days of Jesus and
His contemporaries. The
They then seek to force the nations coming to Jesus, as a result of the proclamation of the Gospel of Christ, to be circumcised in order to undermine the citizens of the new heavenly Jerusalem and their gracious mission to the nations: “And some [pseudo messianic Jews], coming down from Judea, taught the brethren that, ‘If you should not be circumcised after the custom of Moses, you can not be saved’” (Acts 15:1 CV); “some who are disturbing you want also to distort the evangel of Christ” (Gal. 1:7b CV); “Yet, it was because of the false brethren who were smuggled in . . . to spy out our freedom which we have in Christ Jesus, that they shall be enslaving us— . . .” (Gal. 2:4 CV). These metaphorical sons of Simeon and Levi perceive the Ecclesia of Christ as prostituting the Law of Moses. Such prostitution was considered blasphemy against Yahweh and His covenant. According to the Law of Moses, such blasphemy demanded death. Thus, these false brethren deceitfully identify with the Gospel of Christ openly while secretly intending to destroy the Gospel by undermining its intent and purpose.
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This time of Jacob’s
trouble is equivalent to “the
abomination of desolation spoken of by Daniel the prophet” (Matt. 24:15
KJV). It refers to the last years of the war of the Jews against
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Jacob is to be saved out of this time of trouble caused by the
For I am not willing for you to be ignorant of this
secret, brethren, . . . that callousness, in part, on [the] Israel has come, until the complement of the nations may be
entering. And thus all
“The
The Israel of Romans 11:25 consists of those like Saul of
Tarsus, who are temporarily blind and ignorant (calloused), but will have their
eyes opened (like Saul on the road to Damascus) when the glory of Christ
(during His Approach/Parousia) is revealed in His Saints, His Ecclesia, His
covenantal Body (see Romans 8:18-25; Matt. 13:36-43) during the time of Jacob’s trouble. This occurs
simultaneously with the contrasting revelation of the
This event would complete the salvation of all the
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Ephraim now becomes the subject of Jeremiah’s interest. Rachel
is heard weeping for her children: “Thus
saith the Lord [Yahweh]; A voice was heard in Ramah, lamentation, and
bitter weeping; Rahel [Rachel] weeping
for her children refused to be comforted for her children, because they were
not” (Jer. 31:15 KJV). Rachel is the mother of Joseph and Benjamin. Joseph
was sold into slavery by his brothers. Yahweh raised him to the second highest
honor in
Rachel weeps for her children. She weeps for Ephraim who had
been declared Lo-Ammi, not My people,
and who had not returned from captivity among the nations. She also weeps for
Benjamin who had become associated with the
In the passage under consideration, it is Ephraim whom Yahweh
considers. Yahweh comforts Rachel: “Refrain
thy voice from weeping, and thine eyes from tears: for thy work shall be
rewarded, saith the Lord; and
they shall come again from the land of the enemy” (Jer. 31:16 KJV).
Rachel’s bitter weeping before Yahweh (her importune intercession) on behalf of
her children will not be in vain. Yahweh will redeem them from among the enemy.
Yahweh, however, now focuses His attention on Rachel’s son Ephraim, the
Northern Kingdom of Israel,
Yahweh hears the voice of Ephraim coming to Him from the future, the latter days of the Righteous Branch of the seed of David, the king who would unite the divided kingdom of David:
I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord [Yahweh] my God [Elohim]. (Jeremiah 31:18 KJV)
In the future time of the King, the Righteous Branch of the seed of David, Ephraim would be bemoaning his Lo-Ammi condition. As a son not accustomed to the yoke and labor of slavery (while a son of Yahweh under the Mosaic Covenant in contrast to the yoke and slavery among the nations), Ephraim, over the course of the Mosaic Eon , has a change of heart, resulting in a repentant spirit and an acknowledgment of his sin against Yahweh his Elohim. At that time, Yahweh will call to him. That call will turn him to confront the voice and presence of Yahweh his Elohim in the face of Jesus the Christ metaphorically beheld in the Gospel of Christ, the Gospel of the Uncircumcision.
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This is the significance of Paul’s experience in
These people are the sons of Ephraim, the sons of the Northern Kingdom of Israel whom Yahweh had made Lo-Ammi, not My people. They had been made unclean. They had been made gentiles; their circumcision had been reversed. Over the advancing years of the Mosaic Eon, their condition of circumcision gradually vanished, leaving only the shameful condition of uncircumcision. Paul had been commissioned with the Gospel of the Uncircumcision (Gal. 2:7).
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Jesus, during His preresurrection ministry, also spoke of
these sons of Ephraim: “And other sheep
have I which are not of this fold. Those also I must be leading, and they will
be hearing My voice, and there will be one flock, one Shepherd” (Jn.
therefore will I save my flock, and they shall no more
be a prey; and I will judge between cattle and cattle [account the authentic children of Abraham, the
According to Ezekiel, this one flock and one shepherd would come about when Yahweh would “make with them a covenant of peace” (Ezk. 34:25). No such covenant existed until the New Covenant consecrated by the blood of Jesus the Christ and proclaimed and administered by His Apostles.
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How is Ephraim to respond to this call of Yahweh? Jesus and Paul have already answered this question for us. The nations will hear; they will obey. Ephraim, over the remaining years of the Mosaic Eon , had become aware, through suffering, that he had been punished for his sins, and thus, his heart had been prepared for the call of Yahweh. He had developed a yearning for Yahweh’s mercy. Jeremiah now has Ephraim answer:
Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. (Jeremiah 31:19 KJV)
After many years of captivity and slavery, after much dishonorable suffering as a rebellious son, Ephraim repents. After being instructed by his humiliating circumstances, as a physical demonstration of remorse, he smites himself upon his thigh, in the ancient Near East, a gesture of pain and lament. He becomes ashamed and humiliated.
He now understands the error originating in his youthful ways. He has begun to see through the eyes of Yahweh his Elohim. He now understands that his departure from Yahweh had corrupted his heart, turning it into an instrument of deceitful suggestions and illusions, culminating in his shameful and dishonorable condition of slavery. He now regrets his apostasy from Yahweh his Elohim. He realizes his only hope is in the compassion and mercy of Yahweh. He yearns for the renewal of Yahweh’s mercy, making possible his restoration to honorable sonship with Yahweh’s accompanying covenantal love.
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Yahweh responds tenderly, as a loving father who has patiently awaited the long absence of a wayward son, “Is Ephraim my dear son? is he a pleasant child?” (Jer. 31:20a KJV). These are rhetorical questions, demanding an affirmative answer. Yahweh’s affection for Ephraim had never ceased. Yahweh had chastised him out of love. His purpose was to discipline him in order to make him wise, in order to correct his heart, mind, and behavior. To that end, Yahweh, according to Jeremiah’s prophecy, would be successful.
(Page 306)Yahweh continues His affectionate lament: “for since I spake against him, I do earnestly remember him still: therefore my bowels [heart] are troubled [yearn] for him; I will surely have mercy upon him, saith the Lord” (Jer. 31:20 KJV). This mercy began to be extended to Ephraim when the spirit of Yahweh directed the persecuted and scattered disciples of Jesus Christ to proclaim the Gospel to the Greeks. It was further affirmed when Yahweh sent Peter to Cornelius and poured out His spirit on these believing non-Jews, these members of the nations, these gentiles, these people “not My people,” as Moses had prophesied, “I shall make them [Judah, the Jews] jealous with a non-people [Ephraim, the believing Gentiles]” (Deut. 32:21b CV).
Moses, in this passage, ultimately refers to Judah, the
Southern Kingdom of David.
In Romans 9:24b-26, again justifying Yahweh’s mercy to Ephraim, Paul declares that Yahweh is not only calling a people for His name out of the Jews (Judah),
but out of the nations also. As He is saying in Hosea also:
I shall be calling those who are not My people
“My people,”
And she who is not beloved “Beloved,”
“And it shall be, in the place where it was declared
to them, ‘Not My people are you,’”
There they shall be called “sons of the living God.” (CV)
He quotes Hosea who is referring to
And the sons of
Thus, Yahweh finalizes the sending of His mercy to Ephraim by commissioning Paul with the Gospel of the Uncircumcision.
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Jeremiah now changes his use of analogy. Ephraim had been depicted as a wayward and repenting son. Jeremiah continues by depicting Ephraim as a “backsliding daughter” (Jer. 31:22 KJV) who has been cleansed and transformed into a “virgin” (v. 21). The received mercy sent to Ephraim cleanses her covenantally. She is now considered a “virgin,” a pure woman presentable for marriage. She had died to the Mosaic Covenant and been resurrected to a new covenant relationship with Yahweh. She is to follow the new guideposts or highway marks on the highway returning her to Yahweh. She is to set her heart on Yahweh’s Law as revitalized under the instruction of New Covenant exposition (Jer. 31:21).
Ephraim had been a “backsliding daughter.” But that had now changed. Yahweh had created a “new thing” (Jer. 31:22 KJV) in the land to which she is returning. This new thing is the New Covenant consecrated with the shed blood of Jesus the Christ. This New Covenant had turned Yahweh’s mercy back to Ephraim, opening the highway back to Yahweh’s loving presence.
As a result, “A woman
shall compass [embrace] a man” (Jer. 31:22 KJV). Ephraim, now called “O
virgin of
The daughters of Ephraim, together with the daughters of
And I [Yahweh] will cause the captivity of
Jeremiah refers here to the generation of the daughters of
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Just how Yahweh would accomplish this cleansing, this
purifying, is the subject of Jeremiah 31:31-34. Yahweh reveals He intends to
make a new covenant. This covenant will be made with the house of
Behold, the days come, saith the Lord [Yahweh], that I will make a new covenant with the house of
This new covenant is new only in relation to the previous, old, Mosaic Covenant made with Israel at
Sinai: “not according to the covenant
that I made with their fathers, in the day that I took them by the hand to
bring them out of the land of Egypt; which my covenant they brake, although I
was a husband unto them, saith the Lord” (Jer. 31:32 KJV). The Sinatic Covenant is metaphorically a contract of marriage
between Yahweh and
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The marriage, metaphorically, is not consummated. Moses,
returning from the presence of Yahweh on the heights of
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With the victory of Christ and His Bride over the enemies of Yahweh, Christ leads His Bride to her place with Him in the Celestial Realm. Together, Christ and His Bride consummate their metaphorical marriage, the two becoming THE Body, the two becoming covenantally one new creation. The Body of Christ, consisting of Christ and His Ecclesia, being perfected by physical resurrection/metamorphosis, completes its covenantal resurrection in Christ, making it the Israel of Yahweh.
In the Celestial Realm, the New Covenant marriage between
Yahweh and
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Unlike the old, Sinatic Covenant written on stone tablets, the New Davidic Covenant is to be written upon the heart of each member of the covenantal community: “I will put my law in their inward parts, and write it in their hearts; . . .” (Jer. 31:33 KJV). The Law of Yahweh would no longer be an objective code of rules which each individual member of the covenantal community had to write upon his own heart and decipher in relation to all circumstances demanding judgment. Under the New Covenant, Yahweh’s Law would be a subjective code written upon the heart by the spirit of Yahweh.
This subjective law written upon the heart becomes a mirror allowing each individual to perceive each situation through the eyes of Yahweh. Thus, each individual is enabled, empowered, to apply Yahweh’s written, objective law to each situation, subjectively producing a righteous judgment resulting in a righteous response, both mentally and behaviorally. Under such a condition, such a man begins to learn how to skillfully use good and evil to produce righteous, just, results in all the circumstances of daily life.
The advantage of the members of the faithful community in Christ (the Ecclesia of Christ, the Born-From-Above Israel, of the Greek Scriptures, the faithful seed of Abraham now residing in the Celestial Realm) over men and women today resides in the fact that the spirit of Yahweh dwelt within each member of Christ’s Ecclesia. The spirit, power, energy of Yahweh allowed them to participate in the resurrection life of the Christ, while still in the mortal body under the affect of The Law of Sin and Death activated by Adam and passed down genetically to every human generated in association with Adam’s sperm. Romans, chapters 6-8, cannot be understood without an awareness and an understanding of this Law of Sin and Death associated with the original offense, deviation, of Adam and residing, dwelling, within the members of the mortal body of Adamic man (thus, a genetic law containing and administering an encoded message of biological death and psychological illusion).
Being empowered by this covenantal spirit, each individual began an internship during which he became trained, experienced, in the use and application of this new mind in Christ: “Put off . . . the old humanity which is corrupted in accord with its seductive desires, . . . be rejuvenated in the spirit of your mind . . . to put on the new humanity . . . created in righteousness” (Eph. 4:22-24 CV). The only requirement was faithfulness to the end, either of one’s life or the Mosaic Eon . This New Covenant could not be broken because it was made between Yahweh and His Christ. In Christ was the life of the New Covenant. Outside of Christ was the death of the old Sinatic/Mosaic Covenant. To remain in Christ, one simply had to remain faithful to Christ to the end. To abandon, leave, apostatize from the Christ, meant choosing to return, for whatever reason, to the old Mosaic Covenant for life.
Thus, faithfulness was not a gift from Yahweh. The salvation, the life of the New Covenant was Yahweh’s gift. Its only condition was coming into and remaining in Christ:
For to the interest of this grace [Yahweh’s favor in Christ], through faith, are you saved [out from the death of the old covenant into the life of the New Covenant], and this [salvation, not faith] is not out of you [your works, deeds]; but out of the faithfulness of Christ. It is God’s gift [by which one is allowed to approach the presence of God and remain in that presence], not out of works [of the objective Mosaic Law], lest anyone should be boasting. For His achievement [new creation] are we [the faithful ones of that generation] being created in Christ Jesus for good works [the fulfilling of the subjective Law of Yahweh (Page 309) produced by the active power of Yahweh’s spirit dwelling within], which God made ready beforehand, in order that we [not us today] should be walking in them. (Ephesians 2:8-10 my translation)
Thus, the one condition required is faith—faith in the Gospel
of Christ (the key allowing entrance into Christ) and faithfulness to Christ to
the end (the key allowing entrance into the
Walking in the spiritual fulfillment of the subjective Law of Yahweh written upon the heart is participating in the resurrection life of Christ in accord with the power of “The Law of the Spirit of Life in Christ Jesus.” This law supersedes, overpowers, overwhelms “The Law of Sin and Death,” thus freeing the faithful one in Christ to worship and serve the Law of Yahweh rather than worship and serve the Law of Sin dwelling in the members of the mortal body (see Rom. 8:1-4, 21-23; 6:12-14). Again, the foregoing applied only to the faithful ones who were contemporaries with Christ and His Apostles.
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The writer of Hebrews, contrasting the Chief Priesthood of Christ with the Aaronic Priesthood, states concerning the Aaronic Priesthood, “there being those who offer approach presents according to the law who, by an example and shadow, are offering the divine service of the celestials, . . .” (Heb. 8:4b-5a CV). The Aaronic Priesthood offered the divine service of the terrestrial realm according to the copy of the celestial model. Concerning Christ, however, the writer of Hebrews exclaims, “Yet now He has happened upon a more excellent ministry, in as much as He is the Mediator, also, of a better covenant, which has been instituted on better promises. For if that first one [the Sinatic/Mosaic Covenant] were unblamable, no place would have been sought for a second” (Heb. 8:6-7 CV). He then quotes Jeremiah 31:31-34, the passage in Jeremiah under present consideration.
The purpose of the writer of Hebrews in quoting Jeremiah
31:31-34 is to establish the necessity of a second covenant. From his
perspective, the old Sinatic/Mosaic Covenant is inferior, requiring a second
and better covenant. Christ is the Mediator of a second, a better covenant.
Jeremiah prophesied that Yahweh would make a new covenant with the house of
The new covenant of Jeremiah, according to the writer of Hebrews, has already arrived. It has already been put into effect. It is presently operating, replacing the old Sinatic/Mosaic Covenant presently growing old and decrepit (metaphorically, covenantally in the days of its conclusion) and nearing its disappearance (metaphoric, covenantal consummation, death, telos, end). Paul and Timothy, as well as others, were ministers of this New Covenant. Paul refers to himself and Timothy as “dispensers of a new covenant” (2 Cor. 3:6a CV). The old Sinatic/Mosaic Covenant passed away in 70 a.d. It will never be resurrected. It was inferior and temporal. It is a thing only of the past. The New Covenant mediated by Christ was a better covenant having better promises. It administered eonian life during the last days of the Sinatic/Mosaic Covenant. It administered better promises experienced by the Ecclesia of Christ while still in this terrestrial realm. It fulfilled the ultimate promise, making a reality the promise of celestial life in the celestial city “whose Artificer and Architect is God [Yahweh]” (Heb. 11:10b).
The New Covenant has completed its terrestrial purpose. There
is no further need for another covenant with
In the days of Jesus and His Apostles, the new covenant of
Jeremiah 31:31-34 arrived in
In those days, and in that time, saith the Lord [Yahweh], the iniquity of
Clearly, this is the significance of Peter’s exhortation: “Repent and be baptized each of you in the
name of Jesus Christ for the pardon of your sins, . . . For to you is the
promise and to your children, and to all those afar, whosoever the Lord our God
should be calling to Him” (Acts
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Ezekiel, unlike Jeremiah, is taken captive and carried away to
Ezekiel, thus, is given the prophetic task of declaring the
coming devastation of
In chapters 8 to 11 of Ezekiel, the prophet is taken “in the visions of Elohim” (8:3 KJV
modified) to
The reformation under King Josiah had removed all such
impurity from the
This idolatrous image (Ezk. 8:3b KJV) provokes the jealousy of
Yahweh. Ezekiel, beholding this abomination, notes also that “the glory of the God of
Since an idolatrous image of Baal or Asherah had been erected
in the
Ezekiel is then introduced in vision to another abomination
even greater than the previous ones: “So
I went in and saw; and behold every form of creeping things, and abominable
beasts, and all the idols of the house of Israel, portrayed upon the wall round
about” (Ezk. 8:10 KJV). In this tomb-like chamber, the walls are a
decorated mural depicting images of creatures associated with the idolatrous
worship system of the nations, especially the mortuary deities of the Egyptians
featured in their tombs and their temples. The “idols of the house of
In this secret chamber, Ezekiel also beholds 70 elders of the
house of
Yahweh then explains to Ezekiel, “Son of man, hast thou seen what the ancients of the house of
The abominations continue to pile up and increase the
defilement. Yahweh again says to Ezekiel, “Turn
thee yet again, and thou
shalt see greater abominations that they do” (Ezk. 8:13 KJV). What does he
behold this time? At the northern gate of the
Yahweh speaks again to Ezekiel, “Hast thou seen this, O son of man? turn thee yet again, and thou shalt
see greater abominations than these” (8:15 KJV). Ezekiel is then taken to
the inner court of the priests, between the porch of the
They have turned their backs to Yahweh, indicating their
departure from the terms and conditions of covenantal cultic worship and
service of Yahweh. Such idolatrous worship on the part of the priests existed
previously under the kings of
This astrological worship was forbidden by Moses:
Guard yourselves lest you should lift up your eyes toward the heavens, and you see the sun and the moon and the stars, all the hosts of the heavens, and be induced to bow yourself down to them and serve them, which Yahweh your Elohim has appointed to all other peoples beneath the entire heavens. (Deuteronomy 4:19 CV)
Under King Zedekiah, the last king of
he did that which was evil in the sight of the Lord [Yahweh] his God [Elohim], and humbled not himself before Jeremiah the prophet . . . and hardened his
heart from turning unto the Lord God of
“The abomination of
desolation” spoken of by Daniel refers to the pollution of the House of
Yahweh. Such also is the subject of the section in Ezekiel under consideration
(Ezekiel, chapters 8-11). The pollution of the
The abominations of the house of Judah result in a spread of
social, economic, political, and cultic violence throughout the land (Ezk.
8:17). This syncretistic worship puts “the
branch to My nose” (8:17b
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Chapters 9-11 of Ezekiel depict the progressive movement of the departure of the glory of Yahweh and the divine orchestration of the celestial ministers commissioned by Yahweh to carry out metaphysically His judgment upon Israel through His terrestrial instrument, the Chaldeans (Ezk. 9:1-2). However, before the judgment is inflicted and before the glory of Yahweh completely departs, Yahweh commissions the chief of His celestial ministers to set a mark upon the foreheads of those of His people who “sigh and that cry for [because of] all the abominations that be done in the midst thereof” (Ezk. 9:4b KJV).
These are the members of the faithful remnant who had experienced and agonized over the national apostasy without being able to avert it. Yahweh’s judgment is always righteous, just. He would now display His flawless justice even in the course of displaying His just act of retribution upon the faithlessly rebellious among His elect nation. The righteous would be protected from the harm of Yahweh’s indignation in accord with His covenantal faithfulness. This same imagery is used in the Book of Revelation in association with Yahweh’s final indignation upon the unfaithful of the elect nation and His protective seal upon the forehead of the faithful among the elect nation (see Rev. 7:3; 9:4; 14:1; 22:4).
The glory of Yahweh is now seen by Ezekiel removing first to “the threshold of the house” (9:3), then
back over the cherubim (10:18), onward to the door of the east gate (10:19),
and finally, “the glory of the Lord [Yahweh] went up from the midst of the city, and stood upon the mountain which
is on the east side of the city” (11:23 KJV). The glory of Yahweh departs
from the
The
With the arrival of Jesus, the glory of Yahweh dwells within
the body of Jesus. When the Jews ask Jesus for a sign of His authority, He
responds, “Raze this temple, and in three
days I will raise it up” (Jn. 2:19b CV). John explains, “Yet He said it concerning the temple of His
body” (Jn. 2:21 CV). The Jews think Jesus is referring to the
Toward the end of His ministry, Jesus, coming out of the sanctuary (thus, the glory of Yahweh in Jesus departing for the last time from the vicinity of the Temple made with hands), in response to the admiration of the buildings of the sanctuary expressed by His disciples, declares, “Are you not observing all these? Verily, I am saying to you, Under no circumstances may a stone here be left on a stone, which shall not be demolished” (Matt. 24:2 CV). The Jews would demolish, tear down, destroy the body of Jesus, Yahweh’s Temple not made with hands which Yahweh would rouse and Jesus would raise; but, Yahweh, through Jesus as the conquering Davidic King, would demolish, tear down, destroy, the old covenantal body of the Jew, Israel’s Temple made with hands, covenantally decreeing its reconstruction to be an endeavor never again necessary.
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The furious anger of Yahweh’s judgment against the house of
And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. (Ezekiel 11:19-20 KJV)
This did not occur under Ezra and Nehemiah.
This promise alludes to the new covenant of Jeremiah 31:31-34.
The giving of a new spirit, a new heart, could only occur as a result of the
establishment of a new covenant. This new covenant would be established when
Yahweh would begin building His new spiritual
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Yahweh’s judgment had disturbed Ezekiel, but was shown to be
just.
Yahweh responds, “ye
shall not have occasion any more to use this proverb in
But some Judahites may claim it is impossible to keep the requirements of Yahweh’s covenant. If this is the case, Yahweh is proven unjust. Yahweh, however, is vindicated by Moses himself, the very man all Israelite souls venerate as just and holy. Moses declares,
For this instruction that I am enjoining on you today, it is neither too difficult for you, nor is it too far off. It is neither in the heavens for you to say: Who shall ascend to the heavens for us and take it for us and announce it to us that we may obey it? Nor is it across the sea for you to say: Who shall cross across the sea for us and take it for us and announce it to us that we may obey it? For the word is exceedingly near to you, in your mouth and in your heart, to obey it. (Deuteronomy 30:11-14 CV)
Moses declares each Israelite has a choice. To obey Yahweh’s Law is to choose covenantal life with its concrete terrestrial blessings. To choose to disobey is to choose covenantal death with its concrete terrestrial curses.
Moses exhorts, “Now
choose life that you may live, you and your seed, . . .” (Deut. 30:19b CV).
They had not needed to ascend into the heavens to bring Yahweh’s Law down to
earth. Moses himself ascended and descended the heights of
Yahweh then proceeds to describe the just man. The just man loves Yahweh’s Law and seeks to fulfill its moral requirements; its ceremonial requirements; festival requirements; its social, economic, and political requirements (Ezk. 18:5-9). Justness does not require perfection. The law provided the just means to deal with committed sins. Yahweh always looks at the heart. The soul which writes Yahweh’s Law on its heart is just in Yahweh’s eyes. As long as this law is written on the heart, so long will that soul be counted righteous and not be numbered among the sinning souls.
The father will not be condemned for the sins of his sons. The sons will not be condemned for the sins of their fathers: “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” (Ezk. 18:20 KJV).
However, if the wicked soul turns from his sinful ways and returns to obeying the Law of Yahweh, committing himself to lawfulness, he will live (Ezk. 18:21). His transgressions will be forgiven (Ezk. 18:22). In the coming judgment proclaimed by Ezekiel, he will be protected. He will receive the mark of the righteous soul. This called for a new heart, that is, a turning away from lawlessness by writing Yahweh’s Law on one’s heart, and a new spirit, that is, committing oneself to the love of Yahweh’s Law (see Ezk. 18:31). Such a love for Yahweh’s Law written upon the heart is counted by Yahweh as righteousness, such is the man after Yahweh’s own heart. The soul that sins is the lawless soul upon whose heart is not engraven Yahweh’s Law. Such a soul may be camouflaged with an outer cloak resembling righteous behavior, covenantal orthodoxy. Yahweh reads the heart. He recognizes the deceitful heart which is desperately wicked and justly awards each soul according to the ways of its heart and the fruit of its conduct (Jer. 17:9).
Conversely, if the righteous soul turns from his righteous ways to lawlessness, blotting out the Law of Yahweh written in his heart, so as to love lawlessness, so as to love the ways of sinfulness, so as to create in himself a new heart and a new spirit of lawlessness, committing himself to the ways of a deceitful and desperately wicked heart, he will die (Ezk. 18:26). His righteousness will be forgotten, annulled. In the coming judgment proclaimed by Ezekiel, he will be destroyed. His mark of righteousness will be removed.
(Page 315)But the house of
Yahweh holds each man responsible for the ways of his heart and the deeds of his conduct. He condemns no soul on the basis of predestination. He awards no soul on the basis of election. Both the Hebrew and Greek Scriptures testify to this twofold truth. Yahweh’s elect must always demonstrate faithfulness to the end in order to receive the blessings and the promises. To be a member of the elect community does not guarantee the blessings, the promises, or the salvations.
The elect has no choice in becoming a participant in the elect community. That is Yahweh’s choice alone. However, the elect soul does have a choice within that election, that elect community, to faithfully obey Yahweh or unfaithfully disobey Yahweh. His choice will determine his salvation or his condemnation.
Therefore I will judge you, O house of
Does Yahweh speak the truth here? Do these Israelites actually have the possibility of choosing as here indicated? Yahweh does not lie; Yahweh does not participate in mental gymnastics or theological absurdities; Yahweh is not here speaking ironically. Yahweh means what He says, and what He says is neither mysterious nor beyond our common understanding. The soul that sins, the soul that transgresses, can make itself a new heart and a new spirit. Yahweh does not take pleasure in the death of the dying.
Mankind is not totally depraved according to Yahweh the Elohim of Abraham, Isaac, Jacob, Joseph, Moses, Joshua, David, and Jesus; according to Yahweh the Elohim of the Hebrew and Greek Scriptures. As it is written, “let God be true, but every man a liar, . . .” (Rom. 3:4 KJV); “the judgments of the Lord[Yahweh] are true and righteous altogether” (Ps. 19:9b KJV); “that thou [Yahweh] mightest be justified when thou speakest, and be clear when thou judgest” (Ps. 51:4b KJV).
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The judgment against
sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. (Ezekiel 36:25-28 KJV)
When would all this take place? Certainly not at her return
from
Yahweh will give her a new heart and a new spirit only when He offers her a new covenant. This will not take place until Yahweh will
set up one shepherd over them, and he shall feed them, even my servant David; . . . and he shall be their shepherd. . . . And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. . . . there shall be showers of blessing. (Ezekiel 34:23-26 KJV)
This takes us forward in time to the birth of Jesus the son of David,
(Page 316)Fear not, Miriam, for you found favor with God. . . . you shall be conceiving and . . . bringing forth a Son, and you shall be calling His name Jesus. He shall be great, and Son of the Most High shall He be called. And the Lord God shall be giving Him the throne of David, His father, and He shall reign over the house of Jacob for the eons. And of His kingdom there shall be no consummation [telos, end]. (Lk. 1:30-33 CV)
This messenger from Yahweh also declares to Joseph, “Joseph, son of David, . . . accept Miriam,
your wife, . . . she shall be bringing forth a Son, and you shall be calling
His name Jesus, for He shall be saving His people from their sins” (Matt.
Jesus is the one shepherd. He feeds the sheep of Yahweh. He
sheds His blood which becomes the consecrating blood of the New Covenant which
Yahweh contracts with Him, the house of
Jesus continues to feed His sheep, appointing His Twelve
Apostles to the seats of authority over each of the tribes of
His people dwell safely under the covenantal protection of
Yahweh and the covenantal promises assured them in relation to the hardships
and dangers of warfare. They dwell safely in the wilderness and the woods,
symbolically representing the uncleanness and defilement of the earthly
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At His kingly inauguration, Jesus the Messiah pours out the spirit of promise from the Father, commencing the operation of the New Covenant, creating in the Ecclesia of Christ Jesus a new heart and a new spirit. The authentic members of this Ecclesia walk in Yahweh’s statutes, keeping His judgments through the enabling power of the Law of Christ, The Law of the Spirit of Life:
Consequently, now, there is no condemnation to those in the sphere of the interest of Christ Jesus. For the Law of the Spirit of The Life in the sphere of the interest of Christ Jesus set me free from The Law of The Sin and The Death. For without power [disabled] is this Law [the Law of The Sin and The Death], in the sphere of the interest of this: it began to be weak through the flesh; God sending His own Son, in the sphere of the interest of a likeness of sinful flesh, and concerning Sin, condemned This Sin in the sphere of the interest of the flesh, in order that the justification of The Law [the Law of The Spirit of The Life in Christ Jesus] might be fulfilled in the sphere of the interest of us, whose interest is not to be walking according to the condition of flesh under The Law of The Sin but according to the condition of spirit under The Law of The Spirit. (Romans 8:1-4 my translation)
For those in Christ Jesus there is no longer any condemnation. A new law operates in the members of each one’s body. Paul names this law “The Law of The Spirit of The Life in Christ Jesus.”
The use of the article before “spirit” and before “life” is significant. Paul is referring to a particular spirit, the spirit of Christ Jesus. This spirit is associated with Christ’s death and resurrection. It is a spirit of power enabling the one in Christ to overcome, nullify, supersede the affect of The Law of Sin and Death operating in the members of one’s mortal body (Rom. 7:23, a different law in my members). This new spirit is the spirit of “The Life.” The Life is the life of the resurrected Christ, the Second Adam. This life is immortal. It cannot be affected by death. This life is an energy, a spirit of power, energizing the mind and the body of the one in Christ, producing a new mind receptive to the input of the mind of Christ (see Phil. 2:5-11). This spirit of this life disables, overcomes, negates the affect of The Law of Sin and Death in (Page 317) relation to the physical members of the body and in relation to this law’s input into the mind of this same body.
This Law of Sin and Death, thus, becomes weakened. Its power is short-circuited, and ultimately disconnected from the members of the body and the mind, freeing the one in Christ to serve God with a reschematized (Phil. 3:21, metaschematizo) body and a renewed mind (see Rom. 12:2; 2 Cor. 4:16). The Law of the Spirit of Life thus counters The Law of Sin and Death which law Paul refers to in Romans 7:23 as “I am observing a different law in my members, warring with the law of my mind, and leading me into captivity to the law of sin [the Sin] which is in my members” (CV).
The law opposing the law of Paul’s mind is in his members. Thus, he cannot be referring to the Mosaic Law, though The Law of Sin and Death does have a relationship to the Mosaic Law. The Law of The Sin and The Death alludes to the sin of Adam (introduced by Paul in Romans 5:12) which had activated within the members of his physical body the principle, the Law of Death which causes the body to break down physically and sin (miss the mark) morally and finally consummate in death. Moses refers to this death as “the common death of all men” (Num. 16:29).
This law is encoded in a gene passed on by the male sperm. Adam was the first male to pass this gene of death on to his progeny. This Law of Sin and Death affects the members of the body through the five senses, the desires of which can be distorted by the influence of this Adamic Law. The mind can also be affected by this law, distorting its thinking process, its calculation, its reasonable, lawful conclusions in relation to the circumstances of daily living. It is this law which creates the deceitful and desperately wicked heart.
In chapter 7 of Romans, Paul presents a picture of mortal, Adamic man before the addition, the reception of The Law of The Spirit of The Life in Christ Jesus: “I am fleshly, having been disposed of [sold] under Sin” (Rom. 7:14b CV). The article precedes the word “sin,” indicating a particular sin, in this case, the “sin” of Adam standing for the principle or law of this sin operating in the mortal body of Adamic mankind. The Adamic man desires to live a flawless life in accord with the laws of Yahweh, in accord with the laws producing life, the laws contributing to the absolute welfare of the individual and the community. But in reality, the Adamic man finds he does not always achieve this goal. He too often misses the mark—sins! This goes against the law of his mind. He desires to produce life, perfection, but consistently falls short, producing imperfection and ultimately experiencing that imperfection in his own physical, common death.
Consequently, Paul declares, “Now if what I am not willing, this I am doing, I am conceding that the law [of Moses] is ideal” (Rom. 7:16 CV). The Law of Moses cannot nullify, cannot eradicate the powerful affect of The Law of Sin and Death activated by Adam and operating effectively in all Adam’s descendants. It can hinder its affects and limit its effects so as to produce a moral life contributing relatively to the welfare of the individual and the community, and, as such, is ideal, is an exceptional target for men under the condition of Adamic slavery to The Law of Sin and Death. This is commonly referred to as civilized life, life conforming to rules which contribute to order and peace, rather than disorder and war.
The Mosaic Law is such a system of order. It is unique in that
its Creator, its Author, its Designer is Yahweh Himself. It is not man-made.
Consequently,
Thus, nationally, the Law of Moses as a system of covenantal
life and blessings becomes a system of covenantal death and cursings, a law of
sin and death affecting the ability of national
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Ezekiel’s vision of the valley of dry bones also pertains to
the subject of the New Covenant and the healing of the breach between
Yahweh’s presence continued to direct
The vision of the valley of the dry bones pictures, once
again, the nation’s covenantal condition of death. In this condition, the
nation says in its heart, “Our bones are
dried, and our hope is lost: we are [completely, NASB] cut off for our parts” (Ezk.
37:11b KJV). That is, because they are cut off from the covenantal land of the
living (covenantally dead because of the withdrawal of the breath of life
represented by the presence of the glory of Yahweh), their hope of rising as a
nation has vanished. The vision is given to Ezekiel in order to restore that
hope. Yahweh promises to revive, vivify the nation a third and final time (the
first at Sinai as a result of Moses’ intercession; the second in
In the vision, Ezekiel is shown a valley full of bones. Ezekiel is commanded to “Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord[Yahweh]” (37:4 KJV). Obeying Yahweh, he prophesizes: “So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone” (Ezk. 37:7 KJV). He continues watching as sinews and flesh come upon the bones followed by an enveloping of skin. The process ends with the formation of an enormous assembly of completely embodied men.
However, one thing is lacking. These bodies have no spirit: “there was no breath in them” (Ezk. 37:8b KJV). Yahweh then commands Ezekiel to “Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live” (Ezk. 37:9 KJV). Ezekiel obeys, and the breath of life comes into these dead bodies, vivifying them with the energy of life enabling them to stand upon their feet, resulting in “an exceeding great army” (Ezk. 37:10 KJV).
Yahweh then commands Ezekiel to prophesy to His people in
captivity. This prophecy is intended to explain the meaning of this vision, “Therefore prophesy and say unto them [the captives in
How will He do this? First, by reforming them in accord with the Mosaic Covenant. This is represented in the vision by the dry bones being fleshed out with physical substance, forming complete human bodies. This is an allusion to Genesis 2:7a: “And forming is Ieue Alueim [Yahweh Elohim] the human [the man, Adam] of the soil from the ground, . . .” (CV). The human at this point is biologically a living organism. He is complete. He has a head with two eyes, two ears, and a nose. He has two arms and two legs and a torso. He is flesh and blood. He lacks only one thing, consciousness. He lacks the spirit of life. This Yahweh finally gives him, “and He is blowing [breathing] into his nostrils the breath of the living, and becoming is the human a living soul” (Gen. 2:7b CV).
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It is this text in Ezekiel which Jesus alludes to when talking
with Nicodemus. The conversation is recorded in the Gospel of John. Jesus tells
Nicodemus that every Israelite needs to be “begotten
anew” (Jn. 3:3 CV), that is, generated anew, or, from above. Nicodemus is
bewildered. He does not understand. Jesus explains, “If anyone should not be begotten of water and of spirit, he can not be
entering into the
Nicodemus is still puzzled; he asks, “How can these things be?” (Jn. 3:9b CV). Jesus answers,
You are a teacher of
Nicodemus should have understood the words, the teaching of
Jesus. The teaching came out of the very scriptures Nicodemus as a teacher of
Nicodemus is blind as a result of the historical development
of
John and Jesus came proclaiming the Gospel of the
John is named by Yahweh. His name in Hebrew means Yahweh is gracious. He is authorized by
Yahweh to graciously restore repenting Israelites to their covenantal rights as
children of Yahweh: “Yet whoever obtained
him [the Baptist], to them he gave
the right to become children of God, to those who are believing in his name [John,
Yahweh is gracious; see 1:6] . . .” (Jn. 1:12 CV modified). John’s authority came from Yahweh on the basis of his
relationship to Jesus. The restoration of the life of the Mosaic Covenant
resided in the authority given to Jesus as Son of Yahweh (see Jn. 5:26). The
ministry of Jesus prior to His death and resurrection restored repenting
Israelites to the life of the Mosaic Covenant. Therefore, Jesus baptized with
water. Yahweh was putting flesh and skin on the dry bones of the members of the
house of Jacob dwelling in the covenantal death-valley of
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet [New Covenant resurrection, not yet out of the physically dead, see Rom. 6], an exceeding great army. (KJV)
By 70 a.d., these resurrected ones became in number “an exceeding great army.”
As the figurative transformation described in Ezekiel’s vision
of the valley of dry bones occurs as the result of his “prophesying,” so also its historical fulfillment comes as a result
of the preaching of the Gospel of the
Jesus did not proclaim the Gospel of Christ. During His
ministry prior to His death and resurrection, He proclaimed the Gospel of the
Since Jesus the Messiah was the glory of Yahweh tabernacling
in flesh, His arrival in
Thus, in order to participate in the life of the New Covenant, the people of Yahweh had to become identified with Jesus the Christ, the glory of Yahweh, in accord with the life of the Mosaic Covenant so that in Him (Christ) they might, not only die the death of the Mosaic Covenant, but also be roused and raised with Him (Christ) to the life of the New Covenant. It is this truth which is the subject of the teaching of Jesus recorded in John 5:24-29. His teaching in this passage is an expository commentary on Ezekiel’s vision of the valley of dry bones and the revelation given Daniel concerning the resurrection of some to life and some to shame (Dan. 12:1-3). Jesus explains that
he who is hearing [present tense, presently] My word and believing Him [Yahweh] Who sends Me, has [now] life eonian and is not coming into judging [the axe is already at the root], but has [now] proceeded out of death [definite article used before “death,” thus the condition of the Mosaic Covenant, dry bones] into life [definite article before “life,” thus, restored life of the Mosaic Covenant, flesh and skin over dry bones]. . . . coming is an hour, AND NOW IS [my emphasis], when the dead [dry bones] shall be hearing the voice of the Son of God [the Gospel of the Kingdom], and those who hear shall be living [bones coming together and covered with flesh and skin]. For even as the Father has life in Himself [His word], thus to the Son also He gives to have life in Himself [the Word given to Him by the Father]. (John 5:24-26 CV)
This is in fulfillment of Ezekiel 37:7-8. Jesus now continues to interpret Ezekiel 37:10:
Marvel not at this [the preceding], for COMING IS [my emphasis] the hour [not here yet, but very near] in which all [those believing in Jesus] who are in the tombs [each believing one in Jesus sharing in His entombment, His death, thus each being individually entombed] shall hear His [Jesus the Son of Yahweh] voice, and those who do good [literal Greek, the good things, faithfully obey Yahweh in all the things of the Gospel of Christ to the end of the Mosaic Eon in accord with The Law of The Spirit of Life in Christ Jesus] shall go out into a resurrection of life [New Covenant Life], yet those who commit bad things [literal Greek, the bad things, turn back to the Mosaic Covenant for life and blessing, choosing to live in accord with The Law of Sin and Death associated with Adam and Moses, thus committing apostasy], into a resurrection of judging [the loss of the Life of the New Covenant]. (John 5:28-29 CV my elaboration)
Note, all those believing into Jesus are resurrected, but not all remain faithful to the end. The ones faithful to the end are the ideal seed, the sons of the Kingdom (Matt. 13:38a CV); the ones who commit apostasy are the seed planted by The Adversary, the sons of Cain (Matt. 13:38b CV). The authentic and pseudo seeds, both sharing a resurrection, both growing together in the Ecclesia, both appearing to be sown by Jesus the Christ, will be properly identified, revealed, and separated at the Approach/Parousia of Christ, the harvest at the conclusion (sunteleia, the coming together of all the events which together culminate in the telos, the end, the consummation) of the Mosaic Eon (see Matt. 13:39-43). This conclusion (sunteleia) began in about the year 67 a.d., culminating in the consummation (telos) of the age sometime during the year 70 a.d., symbolically described in Revelation as “a time, and times, and half a time” (Rev. 12:14 KJV), and numerically described in the same book as “forty and two months” (Rev. 11:2; 13:5 KJV).
Daniel writes of the same resurrection: “Now in that era your people [
In Daniel, the many who awake refer only to those Israelites believing the Gospel of Christ. All those who awake are written in a scroll. But again, only those faithful to the end will remain written in the scroll. Those who commit apostasy, those who are not genuinely Christ’s seed, the seed of Abraham recognized, accounted, and acknowledged by Yahweh as His Israel, will be blotted out of the scroll, thus achieving “eonian repulsion,” eonian shame, culled out at the harvest and covenantally burned with the rest of the Israel of The Adversary, the Israel clinging to the Mosaic Covenant for Yahweh’s life and blessing: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels” (Rev. 3:5 KJV, see also Rev. 20:11-15).
This book of life is further identified in Revelation 21:27 as “the Lamb’s book of life.” John writes, “And there shall in no wise enter into it [the new Jerusalem, Rev. 21:2] any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life” (KJV). Thus, Daniel’s group described as achieving eonian repulsion or shame are described by Jesus as those committing the bad things resulting in their being removed from the Temple not made with hands, thus, being judged unfit for membership in the Ecclesia of Christ, the New Celestial Jerusalem. Only the names of those faithful to the end remain written in the Lamb’s Book of Life.
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According to the prophecy of Ezekiel, the faithful ones will
come from the house of
Ezekiel continues explaining, “I will take the children of
make them one nation in the land [the new Jerusalem] upon the mountains of Israel [the twelve apostles as princes ruling over the twelve tribes]; and one king [Jesus the Messiah, the Son of David] shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. (Ezekiel 37:22 KJV)
Jesus the Messiah, the Son of David , will shepherd them, and His sheep will walk obediently in Yahweh’s judgments and statutes, faithfully keeping them in accord with the Law of Christ, The Law of The Spirit of Life in Christ Jesus (Ezk. 37:24). Yahweh’s people will
dwell in the land [the metaphorical, covenantal new Jerusalem and surrounding country] that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children [sons], and their children's children [sons’ sons] for ever [for the eon and into the new eon]: and my servant David [Jesus Christ] shall be their prince for ever [for the eon and into the new eon]. (Ezekiel 37:25 KJV)
(Page 322)This will take place when Yahweh makes with Israel a new covenant, a covenant of peace, an eonian covenant, making His new nation, His new city in the midst of which He will set His new sanctuary (Christ, see Ezk. 37:26).
The fathers, Abraham, Isaac and Jacob, looked for “the city . . . whose Artificer and
Architect is God” (Heb.
not being requited with the promises, but perceiving
them ahead and saluting them, and avowing that they are strangers and
expatriates on the earth [the
Abraham was not promised the
This city is a metaphoric symbol of Christ’s Ecclesia, the
people of Yahweh, the Israel of Yahweh represented by the figures of the Bride,
the Body, the new heavenly
But you have come to mount Zion, and the city of the living God, celestial Jerusalem, and to ten thousand messengers, to a universal convocation, and to the ecclesia of the firstborn [ones], registered in the heavens, and to God, the Judge of all, and to the spirits of the just perfected, and to Jesus, the Mediator of a fresh covenant, and to the blood of sprinkling which is speaking better than Abel. (Hebrews 12:22-24 CV)
Abraham, Isaac, and Jacob did not in faith await a return in
resurrection to the
Then, coming out of the land of the Chaldeans, he
dwells in Charan, and thence, after the death of his father, He [Yahweh] exiles him [Abraham] into this land [
The promise of the
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The
Thus, Ezekiel is given a vision of the future
Jesus will later refer to this model as a mystery of the
His purpose was to reveal to them a future
Our interest, therefore, will not be to explain the literal
architectural images and cultic activities which do not lend themselves to
describing the actual future and final
The measurements of chapters 40-42 will therefore be passed
over. These measurements, significant to ancient
This is important when one understands the new Jerusalem to be
a metaphoric image of the people of Yahweh, the Ecclesia of Christ, the New Born-From-Above
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Ezekiel is then given a vision of the returning presence of the glory of Yahweh:
and, behold, the glory of the God [Elohim] of
This did not occur with the rebuilding of the
This new
And he said unto me, Son of man, [this is] 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
Yahweh’s footstool is no longer the Ark of the Covenant as it
was in the
Ezekiel is then taken to the east gate of the
This gate shall be shut, it shall not be opened, and no
man shall enter in by it; because the Lord [Yahweh] the God [Elohim] of
This figurative eastern gate is holy. No ordinary man shall
initiate his entrance into the
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Ezekiel is next instructed concerning the worship and service
within the new
The faithful Messianic Gentiles, in accord with the new terms of the New Covenant, are cleansed and purified, making their physical uncircumcision spiritual circumcision (see Acts 10:13-15; Rom. 2:26). No longer are they considered or counted strangers, aliens, men having an uncircumcised heart and uncircumcised flesh. Such men are disqualified from the priesthood by the Law of Moses:
Thus saith the Lord [Yahweh] God [Elohim]; No
stranger [alien], uncircumcised in
heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any
stranger that is among the children of
This new priesthood is in contrast to the priesthood of the Sinatic Covenant.
The priesthood of the New Covenant, however, is neither Aaronic nor Levitical. It is after the order of Melchizedek. Thus, figuratively, Yahweh declares,
Yet they [the Levites, now figuratively representing the Messianic Gentiles in Christ serving as a Melchizedekian Priesthood] shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house. (Ezekiel 44:11a KJV)
The faithful circumcised followers of Jesus the Messiah (Messianic Jews), the Jews out of the Southern Judean Kingdom, the Saints, take the place of the sons of Zadok, representing the Aaronic Priesthood. The faithful ones out of the nations, associated with the iniquity and failure of the Levitical Priesthood, “shall (Page 325) not come near unto me, to do the office of a priest [Aaronic priest] unto me, nor to come near to any of my holy things, in the most holy place: . . .” (Ezk. 44:13a KJV). In Christ there is no distinction between the Messianic Gentiles and the Messianic Jews, the uncircumcised and the circumcised faithful ones. However, in terms of worship and service in the terrestrial realm before the perfection of the Body of Christ and during the warfare of the Davidic Kingship of Christ, there is a distinction of service between the Saints (circumcised faithful ones) and the Gentiles (uncircumcised faithful ones), between the Messianic Jews and the Messianic Gentiles in the Ecclesia of Jesus the Messiah, the new Temple of Yahweh.
Keep in mind the limitation of the various analogies used by
the Greek writers to depict the faithful ones in association with Jesus the Christ. The Saints, the circumcised faithful ones, possess a superior function
in the Ecclesia of Jesus the Messiah, the
But the priests the Levites, the sons of Zadok [the Aaronic Priesthood], that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, . . . they shall enter into my sanctuary, . . . and keep my charge [as Jesus interprets this charge, “Shepherd my sheep!” Jn. 21:16b CV]. (Ezekiel 44:15-16 KJV)
The Saints, the circumcised faithful ones, carry out the superior tasks of the administrative duties of Jesus the Christ’s Melchizedekian Priesthood in accord with the conditions of the New Covenant. These Saints
shall teach my people the difference between the holy and profane [according to the New Covenant], and cause them to discern between the unclean and the clean [according to the New Covenant]. And in controversy they shall stand in judgment [the Twelve Apostles, Lk. 22:30b; James, the ecclesiastical apostles, the elders, and the whole Ecclesia, Acts 15:13-23]; and they shall judge it according to my judgments: and they shall keep my laws and my statutes [of the Mosaic Law as interpreted through the operation of The Law of the Spirit of Life in Christ Jesus] in all mine assemblies [appointed feasts ASV]; and they shall hallow my sabbaths. (Ezekiel 44:23-24 KJV)
This was successfully carried out by the Ecclesia of Jesus the Christ.
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Having dealt with the role of the prince in initiating entrance
into the new
If the prince [Jesus the Messiah] give a gift [the holy spirit] unto any of his sons, the inheritance [allotment] thereof shall be his sons’; it shall be their possession by inheritance [allotment]. But if he give a gift [the holy spirit] of his inheritance [allotment] to one of his servants, then it shall be his to the year of liberty [the year of Jubilee, the consummation of the Parousia of Jesus the Christ]; after it shall return to the prince: but his inheritance [allotment] shall be his sons' for them. (Ezekiel 46:16-17 KJV)
Jesus alludes to this passage in His teaching concerning His faithful and unfaithful servants. Remembering how the two seeds (Jesus and The Adversary, Matt. 13) planted in the same field grew up together, appearing very similar, Jesus makes no distinction between the sons of Yahweh and the sons of The Adversary when teaching about service. He merely refers to all serving Him as servants.
In His parable of the talents (Matt. 25:
The servant presenting only the original possession given him is rejected. His master disapprovingly judges,
Wicked and slothful slave! . . . Take the talent away from him then, and give it to the one who has ten talents. For to everyone who has shall be given, and he shall have a superfluity, yet from the one who has not, that also which he has shall be taken away from him; and the useless slave cast out into outer darkness [outside the new heavenly Jerusalem, see Rev. 21:9-12; 22-23]. There shall be lamentation and gnashing of teeth. (Matthew 25:26-30 CV)
(Page 326)This servant is distinguished as an unfaithful servant. He is
no son of Yahweh. He is a son of Cain. He is a tare, a darnel, a snare, a slave
belonging to The Adversary. During the Parousia of Christ, he is removed, cast
out of the heavenly
The prince, Jesus the Messiah, the Davidic King, distributes
His possessions (the spirit of Yahweh and its gifts) to His bond-slaves (those
bought with a price), expecting His slaves to be faithfully profitable in the
service appointed them. Paul, alluding to this same truth, put it this way: “work out your own salvation with fear and
trembling” (Phil.
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The vision of chapter 47 of Ezekiel vividly and wonderfully
depicts the consequences of the preaching of the Gospel of Christ. It is a
metaphorical picture of the events recorded in the Book of Acts. The glory of
Yahweh having entered the Holy of Holies now becomes the source of a
life-giving flow of water. The course of this spring of water retraces the path
by which the glory of Yahweh had returned into the
Ezekiel then notices “at
the bank of the river were very many trees on the one side and on the other” (Ezk. 47:7 KJV). His guide, neglecting the significance of the trees for the
present moment, explains that the river runs through the eastern desert country
with undiminished force, entering into the salty waters of the
Can any imagery be any clearer?! Jesus is the glory of Yahweh.
He is the medium through which this water of life flows from the Father, Yahweh
Elohim. Jesus declares to the Samaritan woman, “If you were aware of the gratuity of God, and Who it is Who is saying
to you, 'Give Me a drink,' you would request Him, and He would give you living
water” (Jn. 4:10 CV). The water Jesus promises to give is “a spring of water, welling up into life
eonian” (Jn. 4:14 CV). On the last and great day of the Feast of
Tabernacles, Jesus exclaims, “If anyone
should be thirsting, let him come to Me and drink. He who is believing in Me,
according as the scripture said, out of his bowel shall gush rivers of living
water” (Jn. 7:37b-38 CV). The text goes on to explain, “Now this He said concerning the spirit which those believing in Him
were about to get” (Jn. 7:39a CV). Jesus offered His generation the water
of life, the river flowing forth from the throne of Yahweh in the
The Dead Sea symbolically represents the condition of
Ezekiel is then informed, “every
thing that liveth, which moveth, whithersoever the rivers [the dynamic
currents] shall come, shall live: and
there shall be a very great multitude of fish, . . .” (Ezk. 47:9a KJV). This
life-giving river (the word of the Gospel of Christ) will fill the new lake
(the living water of the New Covenant) with a great multitude of fish (the
multitudes out of
According to the 10th verse of Ezekiel 47, “Their fish shall be according to their
kinds, as the fish of the great sea [the
However, the river of life will not reach all the areas of the
This rebellious people and their land figuratively become an
enormous incinerating lake of fire under the jurisdiction of The Adversary, the
jurisdiction of the rulers of the nation committed to the evil way of Cain. In
the Greek Scriptures the Lake of Eonian Life (the heavenly Jerusalem, the Born-From-Above Israel, the Ecclesia of
Christ, the Kingdom of Yahweh) is opposed to the Lake of Fire (the earthly
Jerusalem, the born-from-below Israel, the ecclesia of Cain, the kingdom of The
Adversary, Rev. 20:14-15) referred to figuratively as the Second Death
(distinguishing it from the death brought into the world by Adam [first death]
and associating it with the death brought into Israel at Sinai with the
breaking of the covenant made with Yahweh [Second Death], see Revelation 2:11;
20:6, 14; 21:8). Another figure characterizing this
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The vision of Ezekiel concludes by returning to the subject of the trees along both banks of the river. Ezekiel is informed that the leaves and the fruits of these trees shall reproduce without fail. The fruit will provide food, and the leaves will be used medicinally for healing (Ezk. 47:12). Thus, the fruit of the word of the Gospel of Christ will provide spiritual food for spiritual growth: “Do not work for the food which is perishing, but for the food which is remaining for life eonian, which the Son of Mankind will be giving to you, . . .” (Jn. 6:27 CV); Be “filled with the fruit of righteousness that is through Jesus Christ for the glory and laud of God” (Phil. 1:11 CV); “Now the fruit of the spirit is love, joy, peace, patience, kindness, goodness, faithfulness, meekness, self-control: . . .” (Gal. 5:22-23 CV); “long for the unadulterated milk of the word that by it you may be growing into salvation” (1 Pe. 2:2b CV). The leaves of the word of the Gospel will provide corrective instruction, righteous discipline against the deceitful suggestions of the mind of the flesh: “All scripture is inspired by God, and is beneficial for teaching, for exposure, for correction, for discipline in righteousness, that the man of God may be equipped, fitted out for every good act” (2 Tim. 3:16-17 CV). The writer of the Book of Revelation uses this very imagery of Ezekiel:
And he shows me a river of water of life . . . issuing
out of the throne of God and the Lambkin. In the center of its square [the square of the new
The Greek Scriptures understand this vision of Ezekiel to refer to Christ and His Ecclesia. The vision would be fulfilled during the generation of Jesus and His Apostles. The Mosaic Eon was nearing its end (Rev. 22:10).
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The Book of Ezekiel reaches its conclusion with a symbolic
description of the borders of the newly established Israel of Yahweh (Ezk.
47:13-21) and an account of the land allotment of each of the tribes in their
arrangement north and south of the
And it shall come to pass, that ye shall divide it [the land] by lot for an inheritance [allotment] unto you, and to the strangers [sojourners] that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance [allotment] with you among the tribes of Israel. (Ezekiel 47:22 KJV)
These words, as well as the land, are figurative, not literal. The Ecclesia of Christ, the Israel of Yahweh, possesses the land spiritually in accord with the New Covenant arrangement, in which the Ecclesia, the new Jerusalem, is metaphorically placed in the heavens, being raised over the nations in authority and instruction. The strangers or sojourners among the Saints are those Gentile believers in the Gospel of Christ, who, under the terms of the New Covenant, are to be considered equal brothers with the Saints, full-fledged members of the people of Yahweh, “fellow-citizens of the saints” belonging to “God's family,” as Paul puts it (Eph. 2:19 CV).
The children that these Gentiles beget while among the sons of
On this behalf I, Paul, the prisoner of Christ Jesus for you, the nations—since you surely heard of the administration of the grace of God that is given to me for you, for by revelation the secret was made known to me (. . . the secret of the Christ, which, in other generations [in distinction from this present generation], is not made known to the sons of humanity [Greek: plural with the article, The men, the faithful Israelites of past generations] as it was now revealed to His holy apostles and prophets): in spirit the nations are to be joint enjoyers of an allotment, and a joint body, and joint partakers of the promise in Christ Jesus, through the evangel [the Gospel of Christ to the nations, the Gospel of the Uncircumcision, see Gal. 2:7] of which I became the dispenser, . . . (Ephesians 3:1-7a CV)
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The allotment given each tribe and its location in relation to
the central strip of the land consisting of the
Behold, a [the NGEINT] virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, which being interpreted is, God [El] with us. (Matthew 1:23 KJV)
And the Word became flesh and tabernacles among us, and we gaze at His glory, a glory as of an only-begotten from the Father, full of grace and truth. (John 1:14 CV)
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Daniel, like Ezekiel, is among the captives in
However, more important, Daniel was a young man upon whose
heart was written the word of his Elohim. Consequently, he was shown kindness
and compassion by his Elohim (Dan. 1:9). During his three years of instruction
in the script (science and learning) and language of the Chaldeans, he was
excused by his overseer from eating the food provided from the king’s table,
thus avoiding defilement through contact with idolatry: “determining is Daniel in his heart that he will not sully [defile] himself with the dainties of the king or
with the wine of his feasts” (Dan. 1:8a CV). He sufficed on vegetarian food
(seed-foods, vegetables, grain, non-meat products,
As a result of this faithfulness, Elohim blessed him, making him appear healthier than those partaking of the food from the king’s table. His Elohim also blessed him in his studies, allowing him to master the science and learning of the Chaldeans, including their language. He was given wisdom and, most significantly, the additional gift of understanding visions and dreams (Dan. 1:17).
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Daniel’s visions and dreams, along with his ability to interpret visions and dreams, become the main conduits of his prophecies. Being that he is a Judaic captive during the period of ancient near-eastern world empires, his prophecies emphasize “the El of the heavens” (Dan. 2:19), “the Supreme” (Dan. 4:24- 25 CV), He Who is “from the eon and unto the eon, . . .” (Dan. 2:20b CV), the One Living El “altering the eras and the stated times [the specific circumstances or conditions of specific times], causing kings to pass away and causing kings to rise, granting wisdom to the wise and knowledge to those knowing understanding. . . . revealing the deep and the concealed things; . . .” (Dan. 2:21-22a CV). This Supreme El has “authority in the kingdom of mortals [men of renown, leaders, rulers, men in authoritative positions]” (Dan. 4:25b CV). He is the One having total “jurisdiction” over all the kingdoms, nations, peoples under the heavens (Dan. 4:26). He is “King of the heavens, . . . His deeds are verity [true], and His paths are adjudication [just]; and all walking in pride He can abase [humble]” (Dan. 4:37 CV).
Thus, the prophecies of Daniel concern the role of the ancient
near-eastern nations in relation to
The Elohim of Israel is the Elohim of the nations. His
elective purpose for
Twice Daniel informs King Nebuchadnezzar “that the Supreme is in authority in the kingdom of mortals, and that to whom He is willing he is giving it” (Dan. 4:25b-32b CV). As the Supreme chose to give Nebuchadnezzar the kingdom of the mortals, the kingdom of the heavens, He has already chosen to give the kingdom of the mortals, the kingdom of the heavens, ultimately and finally to the person Daniel perceives in the visions of the night as coming “on the clouds of the heavens, One as a son of a mortal . . .” (Dan. 7:13 CV). Jeremiah and Isaiah refer to this person as the “Branch,” the son of David (Jer. 23:5; 33:15; Isa. 4:2; 11:1-10).
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Nebuchadnezzar’s pride and arrogance (his hubris) lead him, through the denial of this great truth, to forgetfulness. The Supreme reminds him, humiliates him by giving him the mind of a wild beast. Psychological insanity forces him to live as a beast of the field for seven seasons, at the end of which his sanity is restored by the Supreme. Nebuchadnezzar has been humbled. He now has attained the heart and mind of a mortal in exchange for the brutal, cruel, merciless heart and mind which had wrought havoc among the nations under his rule:
Then I blessed the Supreme, and I lauded and honored Him Who is living for the eon, seeing that His jurisdiction is an eonian jurisdiction, and His kingdom is with generation after generation. All abiding on the earth are reckoned [accounted] as naught: according to His will is He doing in the army of the heavens and with those abiding on the earth. And no one will actually clap with his hands and say to Him, “What doest thou?” (Daniel 4:34b-35 CV)
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What Nebuchadnezzar had to learn the hard way, Jesus the Messiah understood and obeyed throughout His life and ministry. He had written Yahweh’s word on the tablet of His heart. He loved Yahweh His Elohim and Father with all His heart, soul, and intensity. When The Adversary puts Jesus the Messiah on trial offering Him all the kingdoms of the world, He is not deceived; He is not flattered; He does not respond from a proud and arrogant heart. He understands and believes “the Supreme is in authority in the kingdom of mortals, and that to whom He is willing He is giving it” (Dan. 4:25b CV). He subjects Himself to the sovereignty of the Supreme, Yahweh the Elohim of Israel, His Father Who alone has the authority to give Him the kingdom of the heavens and Who has already sworn with an oath to give Him the kingdom of His father David, as well as the kingdom of His Father Yahweh (see Matt. 4:8-10).
Jesus the Christ is
the only legitimate heir to the throne of Yahweh Elohim, The Supreme One.
According to Daniel, in the last days of the fourth
the Alue [El] of the heavens will set up a kingdom that for the eons shall not come to harm. His
kingdom shall not be left to another people [but
only to His people, the Born-From-Above
The Supreme gives this kingdom to the One arriving as a son of
a mortal (Dan.
to Him is granted jurisdiction and esteem and a kingdom, and all the peoples and leagues and language- groups shall serve Him; His jurisdiction, as an eonian jurisdiction, will not pass away, and His kingdom shall not be confined [destroyed KJV]. (Daniel 7:14 CV)
Jesus the Messiah, the son of David, is first given
jurisdiction over the Kingdom of David. After conquering the enemies of this
kingdom, Jesus Christ, the Son of Yahweh, the Son of the Supreme, humbly,
obediently, loyally hands the glorified
Christ Jesus is raised to the throne of Yahweh’s kingdom which will never be terminated. He and His Ecclesia, His Body, His complement will then reign, administer jurisdiction over the affairs of the nations, “altering the eras and the stated times, causing kings to pass away and kings to rise, granting wisdom to the wise and knowledge to those knowing understanding. . . . revealing the deep and the concealed things; . . .” (Dan. 2:21-22a CV). As such, this kingdom terminates the rule of the sons of El over the nations. The rule of the sons of El was a delegated jurisdiction organized by the Supreme after the judgment of the flood and the development of nations after the division of languages (see Deut. 32:7-9 CV). At that time the nations had gone astray from the Supreme, worshiping and serving the creation (Page 331) instead of the Creator (Rom. 1:25), as Israel also was to do in the course of her own history (see Ps. 106:19-20, 34-39; Jer. 2:11- 13; Ezk. 8:10).
The
The fourth kingdom/empire of Nebuchadnezzar’s dream, the Roman
Empire, will not be immediately destroyed at the setting up of the
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A new religion, a religion of the gentiles, the nations, will conquer and replace, through transformation, the ancient world of the gods with its idolatrous worship and service. This new religion operating and spreading over the world (the planet Earth) would be known as Christianity. It would represent a new faith, a new worship and service of the nations, superseding the institutions and religious worship of the ancient world since the division of languages in the time of Nimrod and his kingdom, the Kingdom of Babel (see Genesis, chapters 10-11).
This Christianity is not to be equated with the Ecclesia of Christ. It will develop out of the faith of those gentiles not faithful to the end, not faithful to the consummation of the Parousia of Christ. Paul warns,
being aware of the era, that it is already the hour for us to be roused out of sleep [the completion of the resurrection described in Romans, chapter 6, see also Phil. 3:8-14, the out-resurrection that is out from among the dead], for now is our salvation nearer than when we believed. The night progresses, yet the day is near. We, then, should be putting off the acts of darkness, yet should be putting on the implements of light. . . . but put on the Lord Jesus Christ, and be making no provision for the lusts of the flesh. (Romans 13:11-14 CV)
There were many who failed to meet the standard, the specific requirements. Many did not put on the Lord Jesus Christ, that is, conform to His death and resurrection:
thus we also should be walking in newness of life. For if we have become planted together in the likeness of His death, nevertheless we shall be of the resurrection also, . . . Thus you also, be reckoning [accounting] yourselves to be dead, indeed, to Sin, yet living to God in Christ Jesus, our Lord. (Romans 6:4b-11 CV)
Many failed to walk in newness of life either to the end of
their lives or to the Parousia of Christ. These unfaithful servants from among
the gentiles, the uncircumcised followers of the Christ, were left behind. They
had forfeited their right to participate with Christ’s Ecclesia in her entrance
into her Celestial Allotment. Their names had been blotted out of the Lamb’s
book of life. They had forfeited their right to citizenship in the Celestial
Jerusalem located in the Celestial Realm of the
However, they did retain much of the teaching of Christ and
continued to preach Christ and the One and Only Living God, His Father,
adapting to their imperfect understanding the teachings they had maintained.
They continued to adapt these teachings to the developing conditions of the
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Daniel’s vision and interpretation of the times of the fourth kingdom describes a stone cut out from a mountain range. This stone is not cut out by hands:
(Page 332)a stone was cut out without hands, which smote the image [representing the four kingdoms of Nebuchadnezzar’s dream] upon his feet that were of iron and clay, and brake them to pieces. (Daniel 2:34 KJV)
This results in the total collapse of the image, the four kingdoms:
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain [range, CV; rock, EB], and filled the whole earth. (Daniel 2:35 KJV)
The stone represents the man to whom the Supreme is willing to
give the rule over His Kingdom. The stone is Jesus the Christ: “My Father
covenanted a kingdom to Me, . . .” (Lk. 22:29b CV). The mountain range from
which He cuts Himself out with the power and authority of the Supreme, Yahweh
Elohim of Israel, is the mountain range of
At the creation of Israel, the forming at Mount Sinai of this great mountain range (Israel) which towered over the mountain ranges of the nations, Yahweh had created a metaphorical new heavens (Israel) and a metaphorical new earth (the nations) in which Israel had been raised above the nations in order to manifest the light of Yahweh’s word and glory (His law) upon the nations beneath her exalted status. This exalted status had been a spiritual or religious status, not a political status.
This stone of Daniel’s vision, spiritually, religiously
becomes a great mountain range filling the whole earth. This great mountain
range is not the Ecclesia of Christ, the new Jerusalem, the Born-From-Above Israel of Yahweh. It is
a new religion replacing the
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The collapse of the image representing the four great kingdoms/empires of the ancient near-eastern world is described as “the chaff of the summer threshingfloors” (Dan. 2:35 KJV). The wind carries this chaff away, and, like chaff blown away with the wind, these four kingdoms disappear, no longer having a place in the world of humanity. Their disappearance is not initially a political disappearance, but a religious disappearance. No longer would humanity worship and serve the idolatrous gods made by hands. The world-order of the gods would become obsolete. The time of the gods would become past. The time of humanity’s childhood would end.
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Humanity now enters its time of adolescence. The task of
Christianity is not the salvation of humanity, for that has already been
accomplished by Jesus the Christ (see
Rom.
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In the first year of the reign of King Darius the Mede over
the Chaldeans (the 69th year of captivity), Daniel, having carefully delved
into the prophecies of Jeremiah, came to understand that the time of
And this whole land shall be a desolation, and an
astonishment; and these nations [including
and Jeremiah 29:10:
For thus saith the Lord [Yahweh], That after seventy years be
accomplished at
This moves Daniel to pour forth a penitential prayer (an intercession on behalf of his people) in which he identifies himself with the sin of his people, and acknowledges Yahweh’s just judgment on them.
Daniel himself had been righteous in relation to this national sin of rebellion. He had been righteous before the first execution of judgment and, even in Babylonian captivity, sought to faithfully maintain his purity from Babylonian idolatry. In this he was successful. In this he was blessed by Yahweh. Therefore, his prayer must be understood as an intercession of the righteous on behalf of the unrighteous. That Daniel is righteous, a faithful and acceptable servant of Yahweh, is made clear in the coming of Gabriel to Daniel at the conclusion of Daniel’s confessional prayer: “Daniel, I am now come forth to give thee skill and understanding [intelligent understanding, CV]. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved [a man of coveted qualities, CV]: therefore understand the matter, and consider the vision” (Dan. 9:22b-23 KJV).
Daniel had already come to a knowledge of the significance of Jeremiah’s 70 years. Now he is informed concerning a period of 70 weeks. He is told,
Seventy weeks have been divided concerning thy people and concerning thy holy city—
To put an end to the transgression,
And fill up the measure of sin,
And put a propitiatory-covering over iniquity,
And bring in the righteousness of ages,
And affix a seal to the vision and prophecy,
And anoint the holy of holies [literally, the holy one of holy ones]. (Daniel 9:24 EB)
A period of 70 weeks is to be divided into three divisions.
These weeks are weeks of years. The first division consists of 7 weeks; the
second division consists of 62 weeks, and the third and concluding division
consists of one week. The first two divisions cover a period described as “from the going forth of the commandment to
restore and to build
From the decree to restore and build Jerusalem (454 B.C) to
the completion of this construction (the dedication of the Temple in 405 B.C.),
which decree Daniel already knew was near at hand, would consist of 7 weeks
(the first division), meaning 49 years. These 49 years refer to the rebuilding
of
Gabriel makes clear to Daniel that Yahweh’s ultimate promise
of salvation is not to take place at the end of the 70-year period of captivity
prophesied by Jeremiah.
The second division consisting of 62 weeks takes the nation, the people, to the arrival of the Messiah, the Anointed Prince. This means the Messiah, the Christ, the Branch of David, would arrive at the end of 69 weeks. His arrival would begin the 70th week for “after threescore and two weeks [the 62-weeks division] shall Messiah be cut off, but not for himself” (Dan. 9:26 a KJV). At sometime during this 70th week, the Messiah would be cut off but not for His own sin or transgression. Thus, a just man would unjustly be condemned to death on behalf of the people of Yahweh. This just man, the Messiah, the Anointed One of Yahweh, the Prince of Israel, would, as a result of his sacrificial death, “put an end to the transgression [the breaking of the covenant made at Sinai]” (9:24b EB), “fill up the measure of sin [walking in unrighteousness]” (Dan. 9:24c EB), “put a propitiatory-covering over iniquity [His blood covering the iniquities of His people, thus providing forgiveness]” (Dan. 9:24d EB), and “bring in the righteousness of ages [the righteousness of Yahweh righting the injustices of the ages and continuing through the ages]” (Dan. 9:24e EB).
Having accomplished all this, the Messiah, the Prince of
Israel, “the holy one of holy ones” (Dan. 9:24b my translation) would be anointed King over
His shed blood would establish a new covenant. The old,
Sinatic/Mosaic Covenant would no longer provide covenantal life.
the people [the Ecclesia, the Born-From-Above
At the consummation of the Parousia, the city and the
and the end [consummation] thereof shall be with a flood [a
covenantally significant destruction], and unto the end of the war
desolations are determined [the Jewish
war against
Daniel is further informed,
And he [the Messiah, the Prince, Jesus the Christ] shall confirm the covenant with many [not all, only those who believe into Him and His word given to Him by Yahweh] for one week [the 70th week, consisting of seven years, three-and-a-half years confirming the Sinatic/Mosaic Covenant with the Southern Kingdom of Judah, and after His death, resurrection, and ascension, three-and-a-half years confirming His New Covenant with the Southern Kingdom of Judah before confirming this New Covenant with the Northern Lo-Ammi Kingdom of Ephraim/Israel]: and in the midst of the week [the crucifixion death of Jesus] he [the Messiah, the Prince, Jesus Christ] shall cause the sacrifice and the oblation to cease [nullify the efficacy of Mosaic sacrifice and oblation], and for the overspreading of abominations [the defilement of the land, the city and the temple, culminating in the rebellion against Rome] he shall make it [the city of Jerusalem] desolate, even until the consummation, and that determined [ultimate judgment] shall be poured upon the desolate. (Daniel 9:27 KJV)
The 70 weeks of Daniel point to the arrival, the ministry, the death and resurrection of the Messiah and His reign on the throne of David which initiate the fulfillment of the Law and the Prophets, the ultimate redemption, salvation of Israel.
Daniel is then instructed two times to seal up the words of
the visions of his prophecies: “Now you
Daniel, stop up the words and seal the scroll till the era of the end, when
many will swerve as evil will increase” (Dan. 12:4 CV); “Go, Daniel, for stopped up and sealed are
the words till the era of the end” (Dan. 12:9 CV). Why should his
prophecies be sealed up? Because, he is told, “for the vision is for future days” (Dan. 10:14b CV). How long will
it be before the arrival of these future days? According to the vision of the
70 weeks of chapter 9, there will be 490 years from the return of the exiles
and the rebuilding of
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Zechariah is not only the longest book among the books of the Minor Prophets, but also, according to many scholars, the most obscure. Passages in chapters 9-14 are quoted in the passion narratives of the Gospels more than any other prophetic writing. With the exception of Ezekiel, Zechariah has influenced the contents of the Book of Revelation more than any other book of the Hebrew Scriptures. Its symbols and visions are similar to Ezekiel and Daniel. Much of the book’s obscurity, however, is solved when one understands that its main thrust takes the reader into the 70th week of Daniel and the concluding 33 years of the Mosaic Eon , ending in 70 a.d.
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The opening vision (Zech. 1:2-17) refers to the prophecy of
Jeremiah concerning the 70 years of
I am returned to
Yahweh is about to return His people to their assigned land,
and
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The third vision (Zech. 2:1-13) refers to the nearness of the
rebuilding of
These words contain a double entendre. They first point to the
rebuilding of
In this third vision,
The messenger of Yahweh indicates he was sent to reclaim the
glory of
For thus saith the Lord [Yahweh] of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you [Judah], toucheth the apple of his [Yahweh’s] eye. (Zechariah 2:8 KJV)
However, His glory which had been removed from the Solomonic Temple would not yet be restored. This glory would not be restored until the coming of the Righteous Branch out of the root of Jesse. This becomes the subject of verses 10-13:
for, lo, I come, and I will dwell [tabernacle] in the midst of thee, saith the Lord [Yahweh]. And many nations shall be joined to the Lord [Yahweh] in that day, and shall be my people: and I will dwell [tabernacle] in the midst of thee, and thou shalt know that the Lord of hosts hath sent me [the Righteous Branch, the Christ] unto thee. (Zechariah 2:10-11 KJV)
This coming and tabernacling of Yahweh points to the arrival of Jesus the Christ, the word become flesh, the Shekinah glory of Yahweh tabernacling in the midst of His people (Jn. 1:14 CV).
At that future time, many nations would be joined to Yahweh,
that is, many individuals from among the nations would join themselves in faith
to Yahweh, becoming His people. This would be in response to the proclamation
of the Gospel of Christ. In Jesus the Messiah, Yahweh’s Shekinah glory would
once again be restored to
And the Lord [Yahweh] shall inherit [be allotted]
Thus, this second meaning, this pointing to the distant
future, had been concealed from
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The fourth vision (Zech. 3:1-10) also symbolically points to
the distant future of
In this vision, Joshua the High Priest is seen standing before
the messenger of Yahweh. Satan, acting as prosecuting attorney, stands at his
right hand “to resist him” (Zech.
3:1b KJV). Satan presents the case against the appointment of Joshua to the
High Priesthood, that is, Joshua as he represents the future nation of
Yahweh rebukes the charge of Satan. He has chosen
Take away the filthy garments from him. . . . Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. (Zechariah 3:4b KJV)
Joshua is cleansed from the filth of his sins and is provided a change of raiment fit for a royal priest.
Joshua is then charged by the messenger of Yahweh to walk in the ways of Yahweh, keeping his charge. If Joshua obeys,
thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by. (Zechariah 3:7b KJV)
The obedient priestly nation will be given righteous judges to
rule the twelve tribes (see Lk.
But how is Joshua the High Priest (future
therefore thus saith the Lord [Yahweh] God [Elohim], Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste [not be disturbed NASB]. (KJV)
Peter refers to this stone as “the Stone that is being scorned by you builders, which is becoming the head of the corner. And there is no salvation in any other one, . . .” (Acts 4:11-12a).
This stone has seven eyes scanning the entire habitation of Yahweh’s scattered peoples, seven eyes which become seven fountains of life-giving water (spirit), opened to cleanse the people of Yahweh from the filth of covenantal sin. The author of the Book of Revelation associates these eyes with Jesus the Lamb of Yahweh:
And I perceived, in the center of the throne and of the four animals, and in the center of the elders, a Lambkin standing, as though slain, having seven horns, and seven eyes which are the seven spirits of God, commissioned for [into] the entire earth. (Revelation 5:6 CV)
(Page 337)What is concealed in the Prophets (the Hebrew Scriptures) is revealed in the Greek Scriptures.
According to Zechariah 3:9b, by this stone Yahweh “will remove the iniquity of that land in one day” (KJV). That day is later revealed in the Greek Scriptures to be the day of the crucifixion of Jesus the Messiah, the Anointed One of Yahweh. Zechariah’s fourth vision concludes,
In that day [the period from Jesus’ crucifixion, resurrection, and pouring out of Yahweh’s spirit to the consummation of His Parousia], saith the Lord of hosts, shall ye call every man his neighbor under the vine and under the fig tree. (Zechariah 3:10 KJV)
Metaphorically, this refers to the covenantal, spiritual safety and peace established by the BRANCH for the ultimate (Born-From-Above) Israel of Yahweh (see Isa. 36:16). This passage is not to be interpreted literally.
The prophet Micah writes of this same period:
But in the last days it shall come to pass, that the mountain [Davidic Kingdom and King] of the house of the Lord [Yahweh] shall be established in the top of the mountains, and it shall be exalted above the hills; and people [peoples ASV] shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob [the Ecclesia of Jesus the Messiah]; and he [Yahweh] will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion [the new Jerusalem, the Born-From-Above Israel], and the word of the Lord from Jerusalem [the heavenly Jerusalem, the Bride of the Lamb, Rev. 21:9-14]. And he [Yahweh through Jesus the Messiah, the son of David] shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. . . . In that day, . . . I will make her that halted [Judah] a remnant, and her that was cast far off [Ephraim] a strong nation [together]: and the Lord [Yahweh] shall reign over them in mount Zion [the new Jerusalem, the Born-From-Above Israel] from henceforth, even for ever [and into the eon , CV]. (Micah 4:1-7 KJV)
This was fulfilled by the ministry of the Twelve Apostles of
Jesus the Messiah who were commissioned with the Gospel of the Circumcision and
the Apostle Paul who was commissioned with the Gospel of the Uncircumcision. In
the days of the Righteous Branch of the house of David, Jesus the Messiah, the
Through the ministry of the Apostle Paul, many nations
(Gentiles) came up to the mountain of Yahweh (the Davidic Kingdom represented
by the cleansed priestly Kingdom of Judah, the Saints, the circumcised remnant
of faithful ones among the Jews), thus bringing about the restoration, the
reuniting of Judah and Ephraim. These faithful Gentiles, representing the Lo-Ammi people of the Northern Kingdom
of Israel, come up to the house (The Temple) of the God of Jacob, the
limping-one who is righteous with El. This
These faithful Gentiles are taught the ways of Yahweh by the faithful circumcised Jews, the ones functioning as Yahweh’s kingdom of priests. As a result of this ministry of instruction, these faithful Gentiles walk in the ways of Yahweh, fulfilling Yahweh’s Law as uncircumcised sons of Abraham, in accord with Paul’s description of them in Romans 2:14-15:
For whenever they of the nations [believing Gentiles] that have no law [statutes and judgments given to them by Yahweh, see Ps. 147:19-20], by nature [being naturally uncircumcised] may be doing that which the law [of Moses] demands, these, having no law [given to them by Yahweh], are a law to themselves, who are displaying the action of the law written in their hearts, . . . (CV)
Thus, the law goes forth from
In that day, Yahweh (through Jesus the Messiah and His Apostles), judges, rules among and over many people, rebuking (instructing, disciplining, correcting, guiding) those Gentiles made strong by the power of the Gospel, which is described by Paul as follows:
For not ashamed am I of the evangel, for it is God's power for [into] salvation [deliverance into the strong life of the law of Christ] to everyone who is believing [acting faithfully]—to the Jew first, and to the Greek as well. (Romans 1:16 CV)
This salvation into the powerful, strong, righteous life in accord with the law of Christ is a sign, a revelation of God’s righteousness generated out of the faithfulness of Christ and energizing the faithful, righteous life of the believing ones (Rom. 1:17), both Jews (circumcised) and Greeks (uncircumcised). Paul then concludes,
Now [since the death and resurrection of Jesus the Messiah] the one justified [by faith in the Gospel] out of the corresponding faithfulness shall exercise for himself the functions of the righteous life made possible by the law of Christ disabling The Law of Sin and Death operating in the members of one’s mortal body. (Romans 1:17b my amplified translation)
These faithful ones, both Jews and Greeks, “beat their swords into plowshares, and their spears into pruninghooks” (Mic. 4:3), not literally, but metaphorically. They become instruments, implements of Yahweh’s peace, manifesting the life of the New Covenant and performing the work of the peacemaker: “Happy [honorable] are the peacemakers, for they shall be called sons of God” (Matt. 5:9 CV).
These faithful ones making up the new spiritual, covenantal
nation of
This was the reality of the faithful ones in Christ from the arrival of Jesus the Messiah to the consummation of His Parousia occurring about the year 70 a.d. In Christ, every man sat “under his vine and under his fig tree” (Micah 4:4a KJV). In Christ, no enemy could “make them afraid” (Micah 4:4b KJV), could threaten their covenantal security and Celestial Allotment, for their salvation was guaranteed by the faithful word issuing forth from Yahweh’s mouth. The only requirement was faithfulness to the end:
You should not, then, be casting away your boldness [confidence], which is having a great reward, for you have need of endurance that, doing the will of God, you should be requited with the promise. For still how very little, He Who is coming will be arriving and not delaying. Now My “just one by [out of] faith shall be living,” and “If he should ever be shrinking, My soul is not delighting in him.” Yet we are not of those shrinking back to destruction, but of faith for the procuring of the soul. (Hebrews 10:35-39 CV)
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The fifth vision of Zechariah presents a golden candlestick
having seven lamps and two olive trees, one tree standing on the right side of
the candlestick and one standing on the left side. Zechariah is puzzled. He is
like a man just awakened out of sleep. He asks the messenger of Yahweh who has
just awakened him, “What are these my
lord?” (Zech. 4:4b KJV). The messenger’s first answer associates these
objects with the rebuilding of the
The remainder of the vision points to the distant future of
Thus speaketh the Lord [Yahweh] of hosts, saying, Behold the man whose name is The Branch; and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: . . . (KJV)
The Branch, the
son of David, will build the
Zechariah then asks, “What
be these two olive branches, which through the two golden pipes empty the
golden oil out of themselves?” (Zech.
And I will be endowing My two witnesses and they will be prophesying a thousand two hundred sixty days, clothed in sackcloth. These are the two olive trees, and the two lampstands which stand before the Lord of the earth. (Revelation 11:3-4 CV)
This same author, in a vision, sees “seven golden lampstands, and in the midst of the seven lampstands One
like a son of mankind, . . .” (Rev. 1:12-13a CV). The “One like a son of mankind” is revealed to him as being “the First and the Last, and the Living One:
and I became dead, and lo! living am I for the eons of the eons” (Rev.
1:17-18 CV), thus, Jesus the Messiah, the Son of David
, the Son of Adam, the Son of
Yahweh. The seven lampstands are then revealed as representing the seven
ecclesias (Rev. 1:20). Seven is the number of completion. The seven ecclesias,
thus, represent the One complete Ecclesia of Christ, His Bride, His Body, the
This corresponds to the seven lamps of the candlestick
presented in Zechariah’s fourth vision. The candlestick with the seven lamps
represents the future
The two olive trees of Zechariah represent the Southern
Kingdom of Judah and the Northern Kingdom of Israel (Ephraim) reunited in the Christ by the reception of the
Gospel of Christ and the spirit of Yahweh. The oil (spirit) from these two
olive trees continuously fills the lamps of the Ecclesia of Christ, the
The two olive trees also represent Peter and Paul (“What be these two olive branches, . . . ?” Zech. 4:12), the chief administrators of the Gospel of Christ. Peter was
appointed administrator of the Gospel of the Circumcision proclaimed to
Paul alludes to these two olive trees of Zechariah in the 11th
chapter of his Letter to the Romans. He refers to
The branches of the wild olive tree, as a result of the Gospel of the Uncircumcision, are grafted into the cultivated olive tree of Judah, circumcised Israel, thereby reuniting the fallen tabernacle, the house of David (Amos 9:9-15; Acts 15:13-18), and making the stick of Judah and the stick of Joseph/Ephraim one stick again (Ezk. 37:19). The wild olive tree had once been a cultivated olive tree under the covenant made with Jeroboam. Having broken that covenant and forsaken Yahweh, this cultivated olive tree was then given into the care of the gods of the nations. Having been removed from the cultivating care of Yahweh, this olive tree became wild by nature, that is, uncircumcised (see Rom. 2:14, “by nature” refers to the uncircumcised condition).
One last item in Zechariah’s fourth vision must be mentioned.
The seven lamps of the golden candlestick (vision five) are said to be “seven . . . eyes of the Lord [Yahweh], which run to and fro through the whole earth” (Zech. 4:10b KJV). In
chapter 3, verse 9 (vision four), the stone laid before Joshua the High Priest
has seven eyes. The stone refers to Jesus the Messiah, and the eyes in the
stone scan the entire habitation of Yahweh’s scattered peoples, becoming seven
fountains of life-giving spiritual water cleansing the people of Yahweh from
covenantal filth. In Revelation 5:6, these seven eyes are associated with
Christ as the Lamb of Yahweh. In Revelation 1:20, the seven lampstands are
equated with the one complete Ecclesia of the Christ, and, in Zechariah 4:10, these same seven eyes of Yahweh are associated
with the seven lamps of the golden candlestick, which lamps represent the
Ecclesia of the Christ. Thus, the
Ecclesia of the Christ (the
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Zechariah 8:23 prophesies of the future days when the nations
will glorify the Jews, circumcised members of the Southern Kingdom of Judah,
branches of the cultivated olive tree. In those future days, the nations,
uncircumcised members of the Northern Kingdom of Israel, branches of the wild
olive tree, will seek Yahweh in Jerusalem, the new Jerusalem, the Jerusalem
above associated allegorically with Sarah in contrast with the Jerusalem below
associated allegorically with Hagar (Gal. 4:21-26). In those days “ten men shall take hold out of all
languages of the nations, even shall take hold of the skirt of him that is a
Jew, saying, We will go with you: for we have heard that God is with you” (Zech.
Note the usage of the word “Jew” (or Judean). It is the Jew (the circumcised Jew during the first century, a member of the Southern Kingdom of Judah restored to the land out of the Babylonian captivity) who will be honored. Thus, the significance of Paul’s emphasis on “the Jew first and also the Greek” is in relation to the advantage of the Jew as an elect member of the Southern Kingdom of Judah which continued to receive the cultivated care of Yahweh, maintaining its covenantal life as the natural, cultivated olive tree planted and nurtured by Yahweh. Such also is the significance of the claim of Jesus that “salvation is of the Jews” (Jn. 4:22 CV).
Through the Jews will come the initial firstfruit reversal of
the
Consequently, Yahweh called Abram and promised to make him a great name and a blessing to the nations. The nations had sought to make for themselves a great name independent of the One Living Elohim and had failed; the One Living Elohim guaranteed to make Abram a great name and faithfully succeeded, resulting in a corresponding blessing upon the very nations which had disobediently forsaken the One Living Elohim.
Through the seed of circumcised Abraham (Jesus THE circumcised seed of Abraham) came the blessing of Yahweh Elohim upon the nations. Out of the Jews came Jesus the Messiah, through Whom came Yahweh’s salvation. Out of the deviation (paraptoma, slip aside) of the Jews (their tripping and stumbling) came salvation to the nations (Rom. 11:11).
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The deviation of the Jews alludes to the deviation of Adam. Adam ate of the Tree of the Knowledge of Good and Evil out of ignorance, not rebellion of the heart. He was not deceived as Eve. He believed the word of Yahweh concerning the consequence of eating. Adam, perplexed by this dilemma, (Page 341) could not solve the enigmatic problem of Eve’s disobedience. He confidently believed Eve was to die. Loving his complement, bone of his bones, flesh of his flesh, Adam ate, joining Eve in her judgment.
The Jews, during their Babylonian captivity, continued to
receive Yahweh’s mercy, in contrast to the Northern Kingdom of Israel. The
ignorance and blindness of the Jews (the Southern Kingdom of Judah-Judea) in
relation to the Gospel of Christ resulted in Yahweh’s mercy upon the nations.
The previous “Lo-Ammi” judgment upon
This temporary discomfiture upon
Now if their
offense [deviation] is the world's [the order of the promises made to Abraham, see Romans 4:13, Abraham as the enjoyer of the allotment of
the world-order within which he receives his promised blessings] riches
and their discomfiture the nations' riches, how much rather that which fills [completes] them! . . . For if their casting away is the conciliation [counter-alteration] of the world [of the Sinatic/Mosaic order], what will the taking back be if not life
from among the dead [the completion
of the resurrection of all
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Only the Jews (the circumcised Israelites) are addressed as saints by the writers of the Greek Scriptures, because only the Jews are a kingdom of priests, a holy nation. The Messianic Gentiles became fellow-citizens of the saints (the Jews, circumcised Israelites, the new commonwealth, the new nation, the Born-From-Above Israel) but remain distinct because of their uncircumcision. The faithful circumcised Jews became an antitype of the Aaronic Priesthood during the concluding years of the Mosaic Eon . The faithful uncircumcised Gentiles became an antitype of the Levitical Priesthood during this same span of time. But the Jew remained first, having a greater responsibility because of his greater advantages (see Rom. 9:4-5; 2:28; 3:2).
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Zechariah 9:9 is a definite prophecy concerning the arrival of
the Branch of David, the
Righteous King. It is interpreted by the Greek Scriptures as referring to Jesus
as He entered into
Jesus stands up out from among the dead ones, possessing the
authority to proclaim the Gospel of the Circumcision to Judah (the Jews). As a
result of the proclamation of this Gospel of peace, Yahweh cuts off “the chariot from Ephraim” and “the horse from Jerusalem” (Zech. 9:10a
KJV), that is, He removes Israel’s (the Northern and Southern Kingdoms’)
confidence in the arm of man, the arm of human technology as a means of
deliverance from under the enslaving power of her enemies. Once again,
Jesus rises out of the metaphoric ashes of death to lead the
Israel of Yahweh out of bondage into the Celestial Allotment promised to
Abraham, Isaac, and Jacob. In Jesus the Messiah, the Righteous Branch of David,
Yahweh manifests Himself once again as “king
in Jeshurun” (Deut. 33:5 KJV). As such, Yahweh speaks “peace unto the heathen [nations, ASV]” (Zech. 9:10b KJV) as He reigns
covenantally throughout the entire geographical boundaries of the
Yet now, in Christ Jesus, you, who once were far off, are become near by the blood of Christ. For He is our Peace, Who makes both one, . . . making peace . . . through the cross, . . . And, coming, He brings the evangel of peace to . . . those afar, and . . . to those near, . . . (Ephesians 2:13-18 CV)
It is “by the blood of
thy covenant” (the blood of the New Covenant) that Yahweh delivers the
prisoners of
The Israel of Yahweh, protected by Yahweh’s strong arm, celebrates with a festive banquet (“the Lord God shall blow the trumpet,” Zech. 9:14b KJV). Yahweh defends His people (faithful circumcised Jews and faithful uncircumcised Gentiles) against the sling-shot stones of her enemies. The victory over her enemies is celebrated with wine. Her thirst and hunger is completely satisfied (Zech. 9:15). Yahweh her Elohim in that day saves His people, making them one united flock. “As the stones of a crown,” He exalts them as “an ensign upon his [Yahweh’s] land” (Zech. 9:16 KJV) to His glory. Such became the reality in the first century as recorded in the Greek Scriptures.
According to Zechariah 10:4, out of Judah would come forth
Yahweh’s messianic ruler who is metaphorically described as the “cornerstone” (CV), emphasizing the
stability and cohesiveness which the righteous ruler establishes on behalf of
his people; the tent-peg, suggesting
the security provided his people; the battle-bow (CV) referring to the strength of the warrior-king guaranteeing victory over
the opposing forces; and finally, from Judah would come Yahweh’s exactors (CV), those judges exacting
righteousness in all moral, legal, social, economical, and cultic matters (see
also Isa. 60:17 KJV). The Greek Scriptures understand Jesus to be this
cornerstone. Peter, according to Acts 4:11, claims the Sanhedrin has rejected
Jesus the cornerstone. In 1 Peter 2:4, he refers to Jesus as “a living Stone, having been rejected indeed
by men, yet chosen by God” (CV), alluding to Isaiah 28:16, “I lay in Zion for a foundation a stone, a
tried stone, a precious corner stone, a sure foundation: he that believeth
shall not make haste” (KJV). Paul, in his charge concerning hardened
The
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Zechariah 11:4-14 points to a future leader commissioned to
shepherd the people of Yahweh. The prophet Zechariah is commanded by Yahweh to
assume the role of the shepherd of the flock of
Zechariah, obediently taking on the symbolic role of the
shepherd of Yahweh, declares, “And I will
feed [So I fed, ASV] the flock of
slaughter, even you, O poor of the flock [for the traffickers of the flock,
CV, LXX]” (Zech. 11:7a KJV). He
shepherds the sheep as a hireling of the corrupt shepherds (those trafficking
in the sale of the sheep) using two staffs; the first he calls “Beauty” (or Pleasant, Zech. 11:10a CV).
The second he calls “Bands” (or
During the first month of service, he suppresses (CV) three shepherds whom he loathes (KJV, or “is impatient with” CV); they, in return, find him nauseating (CV), abhorrent (KJV). As a result, Zechariah, as the shepherd commissioned by Yahweh, withdraws from feeding the doomed sheep, “I will not feed you” (Zech. 11:9a KJV).
Taking his staff “Pleasantness” (CV), he hacks it to pieces, symbolically annulling Yahweh’s covenant
contracted with the “peoples” (CV): “And it will be annulled in that day. And
the traffickers [sheep dealers, corrupt shepherds] of the flock, who are observing me, shall know that it is the word of
Ieue [Yahweh]” (Zech. 11:11 CV).
At this point, the shepherd of Yahweh asks for his wages (Zech. 11:12). His
employers (the corrupt shepherds) pay him 30 pieces of silver, which Yahweh
commands him to cast into the hands of the minter of the
According to the Greek Scriptures, Jesus is the commissioned Shepherd of Yahweh, “I am the Shepherd ideal” (Jn. 10:11 CV) declares Jesus as recorded in the Gospel of John. The sheep are already doomed to Yahweh’s judgment as the Baptist, prior to the shepherding ministry of Jesus, had proclaimed, “Now already the ax also is lying at the root of the trees” (Lk. 3:9 CV), “Progeny of vipers! Who intimates to you to be fleeing from the impending indignation?” (Matt. 3:7 CV). The shepherds, the leaders of the people, the sons of the Adversary (Jn. 8:44), the sons of Cain (1 Jn. 3:10-12), had been trafficking, selling out the sheep to a contaminated interpretation and application of the Mosaic Covenant.
This they did in the name of Yahweh, to their own religious, economic, social, and political gain. They hypocritically boasted that they were blessed of Yahweh, because they strictly followed the Law of Moses. Shamefully, they lacked any sense of guilt in their oppression of the flock. Jesus declares of them, “Woe to you, scribes and Pharisees, hypocrites! for you are taking tithes from the mint and the dill and the cumin, and leave the weightier matters of the law, judging and mercy and faith. Now these it was binding for you to do, and not leave those. Blind guides! straining out a gnat, yet swallowing a camel” (Matt. 23:23-24 CV).
These corrupt shepherds, traffickers of the flock, “knew that it [the teaching of Jesus] was the word of the Lord[Yahweh]” (Zech. 11:11b KJV, see also Jn. 12:42-46 CV, “for they love the glory of men rather than even the glory of God”), because they boasted they were not blind:
And those of the Pharisees who are [were] with Him [Jesus] heard these things, and they said to Him, “Not we also are blind?” Jesus said to them, “If you were blind, you would have had no sin. Yet now you are saying that ‘We are observing.’ Your sin, then, is remaining.” (John 9:40-41 CV)
Jesus testified that He came in order that “those . . . not observing may be observing, and those observing may be becoming blind” (Jn. 9:39b CV). The corrupt shepherds claimed to observe, see, understand. This became a sign of their characteristic sin, their spiritual, covenantal genealogy; their relationship to the Adversary, to their spiritual father, Cain. Their characteristic sin is open, presumptuous, arrogant rebellion against the revealed word of Yahweh, after the likeness of Cain’s arrogant rejection of Yahweh’s clear warning regarding what was in his heart. As Cain had murdered his brother Abel, so these rebellious leaders would murder their own brother Jesus, their kinsman according to the flesh (see Jn. 8:39-41).
Yahweh gives the people up to the misguided teaching of the
corrupt shepherds, giving them up to blindness and hardness. This decision is
based upon the verdict of death issued at Sinai in response to the worship of
the golden calf. The goal, or end, of the Sinatic Covenant is covenantal death.
The end of the Mosaic Eon
signaled the old-age of the
law. It was “growing old and decrepit” and was “near its disappearance” (Heb.
Jesus, as Yahweh’s commissioned Shepherd, feeds the flock for
a short period of time. During this period, He is observed by
Towards the end of His ministry, Jesus withdraws from feeding the flock. He begins to speak to them in parables meant to hide the truth from the flock:
and He speaks many things to them [vast throngs] in parables, . . . And, approaching, the disciples say to Him, “Wherefore art Thou speaking in parables to them?” Now, answering, He said to them that “To you has it been given to know the secrets of the kingdom of the heavens, yet to those [the vast throngs, the sheep of the flock] it has not been given.” (Matthew 13:3-11 CV)
Jesus knows He must be given up to death. This, the Father commanded Him on behalf of the flock:
Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. (John 10:17-18 KJV)
The nation is to be given up to the curse of the law. Jesus, representing the nation, must bare the curse of the law in order to redeem, deliver, save those faithful to Yahweh, those believing into Him [Jesus], those identifying with Him, His word, His commission from Yahweh.
This is the significance of His teaching concerning a kernel of grain:
If a kernel of grain [Jesus the Christ], falling into the earth [burial], should not be dying [germinating], it is remaining alone, yet if it [Jesus the Christ, the seed of Abraham, the seed of David] should be dying [His burial and death], it is bringing forth much fruit [His resurrection]. (John 12:24 CV)
Thus, those in Christ cannot be harmed of the Second Death
(the covenantal death of the covenantal nation,
Jesus withdraws from feeding the flock in order to prepare
Himself for the self-sacrificial death commanded by the Father. This
sacrificial death will “hack to pieces,” annul, Yahweh’s covenant made at Sinai with Israel, Abraham’s circumcised seed,
as symbolically represented by the breaking of the shepherd’s staff called “Pleasant.” This is on behalf of the
covenant made with Abram (uncircumcised) promising to bless the nations. If the
circumcised seed of Abraham is not delivered from the curse of the law
(Sinatic/Mosaic Covenant), the promise to bless the uncircumcised seed of Abram
is annulled, hacked to pieces; such is the effect of the failure of
This sacrificial death will also “hack to pieces,” annul, “the
brotherhood between Judah [the Southern Kingdom] and
and I will make them one nation in the land upon the
mountains of
Before Jesus, the commissioned shepherd of Yahweh, withdraws from feeding the flock, He suppresses, opposes, chastises, rebukes, thwarts, corrects (see Matt. 23:13-33) the shepherding strategies of the chief priests, the Pharisees, and the Scribes (“three shepherds also I cut off in one month [symbolically representing His early ministry],” Zech. 11:8a KJV). Jesus becomes impatient with their obstinance, while they become outrageously intolerant of His threat to their prestigious welfare and the political status of the nation, as Caiaphas the chief priest euphemistically sums up as follows: “it is expedient for us that one man should be dying for the sake of the people and not the whole nation should perish” (Jn. 11:50 CV). The writer of the Gospel of John claims that this secular, political judgment from Caiaphas’ perspective is a prophetic proclamation from Yahweh’s perspective and covenantal purpose: “Now this he said, not from himself, but, being the chief priest of that year, he prophesies that Jesus was about to be dying for the sake of the nation, and not for the nation only, but that He may be gathering the scattered children of God also into one” (Jn. 11:51-52 CV).
Jesus’ sacrificial death meant not only the salvation of the
nation (circumcised Jews), but also the salvation of Ephraim (the uncircumcised
gentiles, signifying the reuniting of the divided kingdoms of
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This prophecy, concerning the shepherd commissioned by Yahweh
to feed the flock, concludes with Yahweh’s commissioning of a “foolish shepherd” (Zech.
I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. (Zechariah 11:16 KJV)
This shepherd will metaphorically abandon the flock by his foolish political policy founded upon his rebellious heart opposed to the spiritual intention of Yahweh’s statutes and judgments.
This false shepherd will lead the sheep of his flock to their covenantal and political slaughter. Because these sheep reject the true shepherd, chosen and commissioned by Yahweh to properly care for their welfare, Yahweh will commission a foolish, a false shepherd after the desire of their own hearts, whom they will receive to their own destruction. Paul writes of this foolish, false shepherd:
No one should be deluding you [the true, obedient sheep of Yahweh] by any method, for, should not the apostasy be coming first and the man of lawlessness be unveiled, the son of destruction... for him to be unveiled in his own era. For the secret of [this, NGEINT] lawlessness is already operating. (2 Thessalonians 2:3-7a CV)
This man of lawlessness is an allusion to Zechariah 11:15-17. According to Paul, the secret of this lawlessness, which would be capped by this man of lawlessness (this foolish, false shepherd), was already operating at the time of Paul’s writing.
Jesus had warned of these antichrists, these lawless ones who would pave the way for the Anti-Christ, the lawless man:
For many shall be coming [to that generation] in My name, saying, “I am the Christ!” and shall be deceiving many. . . . And many false prophets shall be roused, and shall be deceiving many. And, because of the multiplication of [this, NGEINT] lawlessness, the love of many shall be cooling. Yet he who endures to the consummation, he shall be saved. (Matthew 24:5, 11-13 CV)
The writer of the first Epistle of John also warns of this same foolish shepherd: “And this is that of the antichrist, of which you have heard that it is coming, and is now already in the world” (1 Jn. 4:3b CV). Earlier in this same letter, the writer states,
(Page 346)Little children, it is the last hour, and, according as you heard that the antichrist is coming, now also there have come to be many antichrists, whence we know that it is the last hour. Out of us they come, but they were not of us, for if they were of us, they would have remained with us. (1 John 2:18-19a CV)
The “us” of this
text refers to the Israel of Yahweh, the faithful circumcised Jews, the
faithful sheep, the Saints. The foolish shepherd, the false shepherd, the
antichrist, the man of lawlessness, comes out of the unfaithful circumcised
Jews, the
Thus, the foolish shepherd commissioned by Yahweh Himself was near at hand to that generation written to by Paul and John. For, according to Paul, the secret of this prophesied lawlessness is not only presently operating (thus, near at hand), but the man of lawlessness who brings this operation to its intended conclusion is commissioned by Yahweh Himself.
Paul testifies that this man of lawlessness comes in accord with “the operation of Satan” (2 Thess. 2:10 CV) to seduce “those who are perishing, because they do not receive the love of the truth for their salvation” (2 Thess. 2:10 CV). This seduction, this operation of lawlessness, he concludes, is from Yahweh:
And therefore God will be sending them [with the arrival of the man of lawlessness, the false shepherd] an operation of deception, for them to believe the falsehood, that all [the unfaithful sheep] may be judged who do not believe the truth [of the Gospel of Christ], but delight in injustice. (2 Thessalonians 2:11-12 CV)
Therefore, the Greek Scriptures claim that Zechariah, chapter 11, was being fulfilled during the days of the generation addressed by these scriptures.
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The 12th chapter of Zechariah prophesies concerning the future
salvation of
This
In that future day, Yahweh will “open mine eyes upon the house of
As a result of the faithful shepherding ministry of Jesus the Messiah, Jesus is appointed to the Seat of David, and His Twelve Apostles are seated on twelve thrones judging the Israel of Yahweh. This, Zechariah refers to when he prophesies,
And the governors [chieftains, ASV] of
The inhabitants of
The judgments of these righteous governors, chieftains,
princes of the
Yahweh first saves “the
tents of
the glory of the
house of David [the political leaders
of Judea] and the glory of the inhabitants of
All trust will be in Yahweh, and all glory will magnify Yahweh. Any trust which is contrary to Yahweh’s New Covenant handiwork is doomed to destruction. Any glory contrary to Yahweh’s glory manifested in Jesus the Messiah is doomed to shame.
In that future day, Yahweh will defend, protect, “the inhabitants of
In that future day, Yahweh “will
seek to destroy all the nations [circumcised Jews among the nations and
circumcised Jews among the abominable Cainite nation of
will pour upon the house of David, and upon the inhabitants of Jerusalem [the remainder of circumcised Jews accounted by Yahweh as Abraham’s seed, Rom. 9:6-8, completing “all Israel,” Rom. 11:26], the spirit of grace and of supplications [Yahweh will open their blind eyes to His glory manifested in the face of Jesus Christ and His Ecclesia, Matt. 13:43; Rom. 8:18, in like manner as He had opened the eyes of Saul of Tarsus on the road to Damascus]. (Zechariah 12:10a KJV)
This outpouring of “grace and of supplications” (Zech. 12:10 KJV) concludes the outpouring of the spirit of Yahweh begun at Pentecost and prophesied by Joel (Joel 2:28-32). This outpouring is effected by Yahweh, resulting in, or bringing about, faith in Jesus the Messiah. It is not occasioned by the repentance of those receiving the grace and supplications. It is the result of Yahweh’s faithfulness to His promises. It is the result of His compassion, mercy, and justice.
Having their eyes opened by Yahweh,
They shall look upon me [Jesus the Messiah, the True and faithful Shepherd of Yahweh] whom they have pierced [crucified], and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. (Zechariah 12:10b KJV)
The Greek Scriptures identify the crucified and resurrected Jesus (orchestrated by His kin according to the flesh) as the pierced one looked upon and mourned for. John records,
When Jesus therefore had received the vinegar [on the cross], he said, It is finished: and he bowed his head, and gave up the ghost [his spirit ASV], . . . For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken [Ps. 34:20]. And again another scripture [Zech. 12:10] saith, They shall look on him whom they pierced. (John 19:30, 36-37 KJV)
The author of the Book of Revelation prophetically declares of Jesus,
Lo! He is coming with clouds, and every eye shall be
seeing Him [of those accounted by Yahweh
as Abraham’s seed]—those, also, who stabbed [pierced] Him—and all the tribes [those like Saul of
Matthew also records Jesus as saying, “For I am saying to you: You may by no means be perceiving Me
henceforth, till you should be saying, ‘Blessed is He Who is coming in the name
of the Lord!’” (Matt.
I, who formerly was a calumniator [blasphemer] and a persecutor and an outrager: but I was shown
mercy [on the road to
Their hearts, like Saul’s heart, had been circumcised. But
their minds had been blinded and their hearts hardened by Jewish tradition,
causing them to misunderstand the Gospel of Christ, thus becoming for a short
time enemies of the Gospel (Rom.
Concerning these enemies of the Gospel after the likeness of Saul of Tarsus, Zechariah 13:6 adds,
And one shall say unto him [Jesus the Messiah], What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. (KJV)
This is not to be understood literally, but figuratively. The question and answer reveal how the eyes of these Jews will be opened causing their minds to understand the truth of the Gospel, thus aligning their circumcised heart with a qualified mind. The faithful response resulting from this dialogue is implied in this passage, hearkening back to the response recorded in Zechariah 12:10 (quoted above).
Zechariah 13:7 takes the reader prophetically back to the
garden of Gethsemane where Yahweh’s faithful Shepherd is delivered into the
hands of His enemies to be “wounded in
the house of my friends” (Zech. 13:6). Quoting Zechariah 13:7, Jesus
identifies Himself with this faithful Shepherd just prior to His being betrayed
by Judas into the hands of the chief priest and elders of the people: “Then saith Jesus unto them, All ye [the
eleven apostles] shall be offended
because of me this night: for it is written, I will smite the shepherd, and the
sheep of the flock shall be scattered abroad” (Matt. 26:31 KJV, see also
Mk.
In that future day, Yahweh’s judgment against
These New Covenant priests, made “a kingdom and priests to His God and Father” (Rev. 1:6 CV), are to be refined by fire during these days of service:
And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord [Yahweh] is my God [Elohim]. (Zechariah 13:9 KJV)
Paul, entreating the disciples to remain in the faith, applies
this passage to all those in Christ: “we
must through much tribulation enter into the
This refining process is also designated as “the time of Jacob’s trouble” (Jer. 30:7 KJV). The period of this refining ended about 70 a.d. It could only be experienced by the members of the Body of Christ up to the consummation of His Parousia. Paul writes of this suffering associated with the cross of Christ as “the offense of the cross” (Gal. 5:11 KJV); “persecuted for the cross of Christ Jesus” (Gal. 6:12 CV); and “For I am reckoning that the sufferings of the current era do not deserve the glory about to be revealed for us” (Rom. 8:18 CV).
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The 14th chapter of Zechariah takes the reader to the final
judgment of Yahweh against
However, the corrupt, abominable nation is divided in its
attempt at rebellion. Its warring parties destroy one another, “houses rifled, . . . women ravished” (Zech. 14:2b). The nation becomes entrapped (Page 349) within the city walls of
Zechariah 14:4-11 takes the reader back to the beginning of
the day of Yahweh, which occurs over a period of time, providing a more
detailed description of events. The day of Yahweh is now equated with the
Parousia of Jesus the Messiah. Zechariah prophesies, “And his [Yahweh’s] feet
shall stand in that day upon the mount of Olives, which is before
These celestial beings are alluding to Zechariah 14:4. Jesus
the Messiah would return at His Parousia to fulfill the judgment of Yahweh
against the abominable, corrupt, pseudo-nation of
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His people “Shall flee
to [through] the valley of the
mountains” (Zech. 14:5), escaping the judgment upon
For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him [Jesus]. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming [Parousia] of the Lord [Jesus] shall not prevent [precede, ASV] them which are asleep. For the Lord himself [Jesus] shall descend from heaven with a shout, with the voice of the archangel [Chief Messenger], and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:14-17 KJV)
Christ’s Parousia would occur and did occur in the generation of Paul and the Twelve Apostles. This Parousia was seen and experienced by the faithful ones of the contemporary generation of Jesus and the Apostles. However, it was not a public event for all the world to believe and/or experience. The enemies of Yahweh were destroyed by the power of Yahweh made perceptible to the minds of the faithful ones during the days of the Parousia of Jesus the Messiah of Yahweh.
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Yahweh’s judgment at the Parousia of Christ is to be perceived in the historical events of the years 66-70 a.d., the era of the day of Yahweh described by the prophets, and in particular, by Zechariah in this 14th chapter of his prophecies. The actual coming of the last day of this era of judgment (salvation for the faithful, destruction for the unfaithful) was to be a secret concealed from Israel, known only by Yahweh, “And one day shall come, it shall be known to Yahweh, Not day and not night” (Zech. 14:7a CV).
This specific last day was not even revealed to the faithful until its actual arrival. It would not be characterized as either “day” or “night.” Again, this is figurative language, indicating the end of one eon and the beginning of a new eon. At “eventide” (CV) or “evening” (Zech. 14:7b KJV), when dusk would ordinarily end day and begin night, “it shall be light” (Zech. 14:7c). The nations would no longer be consigned to the darkness of the time of the gods. In that new day, the nations would dwell under the light of God’s (Yahweh Elohim’s) restored presence among them.
(Page 350)In that eon-ending day, “living
waters shall go out from
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In the new eon there would be no distinction between
In the eyes of Yahweh and His Anointed One, Jesus the Messiah, this is precisely the reality of the world during the last 2,000 years. This new world order, new heavens and earth, new age, began at the consummation (telos) of the Mosaic Eon when Christ as Davidic King had conquered His enemies, when Christ had given up this kingdom to His God and Father, when He had nullified all sovereignty, all authority and power given to Israel in accord with the Sinatic Covenant (see 1 Cor. 15:23-28). At that time, Christ had received His Ecclesia, His Bride, His Body to Himself and led His Ecclesia into the Celestial Realm to the place He had already prepared for her. Together, under the authority of God His Father, they have been ruling, reigning over the world, over the nations, over Jesuic humanity as one whole entity.
In the twenty-first century, mankind as one race (Jesuic humanity) has come of age, entering into its historic period of adulthood. With adulthood will come the putting off of the things of childhood, especially the outer garment of religion. The adulthood of Jesuic humanity means, requires, the transcending of all religion with its myths and superstitions, its exclusionary pride, hatred, and intolerance. The comforting, self-projecting illusions of childhood and adolescence must be abandoned. The destructive, debilitating addiction of these childhood and adolescent illusions must be broken. Jesuic man must now consciously comprehend the significance of his initiation into adulthood and actively behave, operate, in accord with his redeemed, liberated relationship to the One Living God brought about by the obedient faithfulness of Jesus the Anointed One of Yahweh, Jesus the Son of David , the Son of Abraham, the Son of Adam, the Son of God (Yahweh Elohim).
Zechariah next provides a metaphoric detailed description of “the plague wherewith the Lord will smite all the people [peoples,
ASV] that have fought against
Zechariah then adds another metaphoric description of the
judgment of Yahweh against this wicked nation. This time he compares the
destruction of this nation to Yahweh’s destruction of the Assyrian army under
the leadership of Sennacherib, king of
Lord [Yahweh], . . . hear the words of
Sennacherib, which hath sent him to reproach the living God [Elohim]. Of a truth, Lord, the kings of
Yahweh heard Hezekiah’s prayer and sent Sennacherib the
following reply to his boast that he would destroy
The virgin the daughter of
As Sennacherib’s rage and tumult was directed against Yahweh,
so Yahweh sent His messenger into the Assyrian camp “and smote in the camp of the Assyrians a hundred fourscore and five
thousand: and when they arose early in the morning, behold, they were all dead
corpses” (2 Kings 19:35 KJV), causing rage and tumult throughout the ranks
of Sennacherib’s army. The Messenger of Yahweh had “cut off all the mighty men of valour, and the leaders and captains in
the camp of the king of
Thus, this evil and arrogant nation, uncircumcised in heart,
is covenantally put to death by Yahweh. Those not actually murdered and abused
by one another within the walls of
This new eon reestablishes the
every one that is left of all the nations which came against Jerusalem [now representing the peoples of all nations who had been opposed to Yahweh’s rule due to their worship of the gods, the work of man’s hands, made of wood and stone; because there no longer is a difference between circumcised and uncircumcised in the eyes of Yahweh] shall even go up from year to year [symbolically representing the duration of the new eon ] to worship the King [Yahweh], the Lord of hosts, and to keep the feast of tabernacles.” (Zechariah 14:16 KJV)
The Festival of Tabernacles celebrates the end of the harvest,
thus, the end of the Mosaic Eon and the beginning of the new eon
of the reestablished
Those peoples who now refuse to worship the One True and
Living God represented by Jesus the Messiah and His Ecclesia, the New Celestial
Jerusalem, seated on the royal throne in the Celestial Realm, will be denied
Yahweh’s terrestrial blessings: “even
upon them shall be no rain” (Zech. 14:17b KJV). For those nations which
refuse to acknowledge the King, the One True and Living God, the God of
Abraham, Isaac, Jacob and Jesus, and His kingdom, “there shall be the plague” (Zech. 14:18b KJV). They shall not
prosper: “This shall be the punishment of
The function of Christianity as a religion has been to spread the news of this new eon and the new conditions established by the reestablishment of the Kingdom of God (Yahweh) favoring all nations alike. God is blessing all those nations which subject themselves to His worship and service. Those nations keeping the Law of Christ, honoring the God and Father of Jesus Christ, prosper politically, socially, economically, technologically, and intellectually. Yahweh grants them peace, security, justice, and wealth. (Page 352) Rejection of the worship and service of the God of Abraham, Isaac, Jacob, and Jesus generates contention, unstableness, injustice, and poverty. Woe to those nations which, having tasted of God’s goodness, turn away from honoring Him and His ways, for they shall forfeit His blessing while generating out of themselves their own destruction.
However, in spite of Jesuic man’s propensity to arrogantly disregard God and attribute to himself his success, his coming of age will eventually educate him in the truth which will thrust him into the sphere of The Knowledge of Good and Evil resulting in his perfection according to the original intention of the One True and Living God. He will become an honorable, righteous, intelligent, and creative Son of the One True and Living God, Yahweh Elohim, God and Father of Jesus the Christ Who is Head of the newly created Jesuic humanity on the way to becoming an Androgynous Man.
The prophecies of Zechariah conclude with a symbolic reference
to the House of Yahweh, the
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Malachi was a contemporary of Ezra and Nehemiah, the last of
the post-exilic prophets. His concern is to reassure the returned people that
Yahweh’s faithful love continues, in spite of their evil deeds and shameful
attitudes. The people had become disappointed. Their high hopes for the
immediate fulfillment of the return of Yahweh’s glory and the promised
blessings prophesied by the prophets had been abandoned. The Messianic age had
not come. They had rebuilt
The people complain, “Wherein hast thou loved us?” (Mal. 1:2 KJV). They question Yahweh’s faithfulness, not their own understanding of the message of the prophets. The priests dishonor Yahweh’s name. Yahweh responds by asking them,
A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear [respect]? saith the Lord of hosts unto you, O priests, that despise my name. (Malachi 1:6a KJV)
The priests reply, “Wherein
have we despised thy name?” (Mal. 1:6b). Yahweh judges them guilty of
cultic pollution, because they, in essence, consider their
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Malachi calls for their repentance, but repentance is not forthcoming. The priests had “departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord[Yahweh] of hosts” (Mal. 2:8 KJV). The Levitical Priesthood had been appointed by Yahweh. These priests were to instruct the people in Yahweh’s Law: “For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts” (Mal. 2:7 KJV). Thus, the priests, as false shepherds, had led many away from the righteous path of Yahweh’s covenantal requirements. The nation, as a whole, had taken on the characteristics of the priesthood, conforming itself to their image. However, not all had stumbled over the stone of their misguided instruction and lawless ''>“ye have caused many to stumble . . .” (Mal. 2:8, my emphasis). Like Daniel, a righteous (Page 353) remnant continued in the way of Yahweh, remaining faithful to the covenantal requirements, each loving and honoring Yahweh with all his heart.
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Regarding this faithless nation, Malachi declares,
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? (Malachi 2:17 KJV)
In spite of this unappreciative and presumptuous nation, Yahweh continues to show it mercy and compassion. He does not abandon this disrespectful people. Concerning the faithful remnant, Yahweh sends Malachi to declare,
Behold, I will send my messenger [Heb. = Malachi], and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant [the New Covenant], whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3:1 KJV)
Like Malachi (Heb. = my messenger)
the prophet, Yahweh in a future day will send His messenger (John the Baptist,
John, in Hebrew, meaning, Yahweh is
gracious) to prepare the way of the true and faithful shepherd (Jesus the
Messiah of Yahweh). Those who seek this Elect Shepherd will perceive His sudden
coming to the
As Malachi is “my messenger” to his own contemporaries in the land, so Yahweh will send “my messenger” in the last days, in accord with the message of all the prophets. As Malachi calls his contemporaries to repentance (see 3:7) in order to obtain Yahweh’s graciousness, “And now, I pray you, beseech God that he will be gracious unto us: . . .” (Mal. 1:9 KJV), so Yahweh in the latter days of the Mosaic Eon will send my messenger, John (Yahweh is gracious):
There came to be a man, commissioned by God. His name was John. . . . whoever obtained [received] him [John], to them he [John] gave the right to become [to be making themselves] children of God, to those who are believing in his name [John], . . . (John 1:6, 12 CV modified)
His name is “John,” “Yahweh is gracious.” John the Baptist is the “my messenger” prophesied by Malachi, according to the author of the Gospel of John.
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The Baptist prepares the way of “the messenger of the covenant” (Mal. 3:1) Jesus the Messiah. This “messenger of the covenant” will be authorized to execute Yahweh’s judgment:
But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like fullers' soap [launderer’s soap, CV]. (Malachi 3:2 KJV)
Only the faithful ones will be able to stand when He appears, for
he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi [the faithful circumcised Jews made a kingdom of priests after the order of Melchizedek], and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. (Malachi 3:3 KJV)
James writes, “Happy is
the man who is enduring trial, for, becoming qualified, he will be obtaining
the wreath [crown] of life, which He [Yahweh] promises to those loving Him” (James
Whence He [Jesus] ought, in all things, to be made like the brethren, that He may be becoming a merciful and faithful Chief Priest [Melchizedekian Priest] in that which is toward God, to make a propitiatory shelter for the sins of the people. For in what He has suffered, undergoing trial, He is able to help those who are being tried [the faithful ones]. (Hebrews 2:17-18 CV)
Peter, more to the point, declares,
(Page 354)Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations [trials, CV]: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ. (1 Peter 1:6-7 KJV)
Finally, Paul writes concerning the ultimate “offering in righteousness” (Mal. 3:3 quoted above):
I am entreating you, then, brethren, by the pities [mercies, KJV] of God, to present your bodies a sacrifice, living, holy, well pleasing to God, your logical divine service, and not to be configured to this eon , but to be transformed [metamorphosed] by the renewing of your mind, for you to be testing what is the will of God, good and well pleasing and perfect. (Romans 12:1-2 CV)
Thus, in that future day, “shall
the offering of
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The nation as a whole during Malachi’s ministry is still under
the curse of the law: “Ye are cursed with
a curse: for ye have robbed me, even this whole nation” (Mal. 3:9 KJV). In
that future day, however, when the curse of the law will be terminated and the
people repent and return to Yahweh, “All
nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts” (Mal.
But those whose eyes are opened to the foolish ways and lawless instructions (see Mal. 3:15) of the false shepherds and who repent, acknowledging the name of Yahweh, have their names recorded in Yahweh’s book of remembrance (see also Ex. 32:32-33; Ps. 69:28; 87:6; Dan. 12:1; Rev. 3:5; 20:15), along with those faithful ones who had continually feared Yahweh, proclaiming His name, proclaiming the Gospel of Christ. Malachi writes,
Then those that fear Ieue [Yahweh] speak, each to his associate [neighbor]. And Yahweh is attending, and He is hearing. And a memorial scroll is written before Him, of the fearers of Ieue [Yahweh], and of those reckoning [accounting, acknowledging] His name. And they became Mine, says Ieue of hosts, for the day which I am making, a special possession [my jewels, KJV], and I will spare them just as a man is sparing his son who is serving him. (Malachi 3:16-17 CV)
This refers to the Parousia of the Christ, when the glory of the sons of Yahweh is revealed
(distinguishing the wicked from the righteous, the tares from the wheat, the
sons of light from the sons of darkness, Matt.
In that future day, the Gospel of Christ will proclaim a new covenant, and the Israel of Yahweh will “Remember . . . the law of Moses my servant, . . . with the statutes and judgments” (Mal. 4:4 KJV). The Law of Moses will be kept faithfully by the people of Yahweh. This new nation will succeed in its commissioning as a kingdom of priests and a holy nation (Ex. 19:6; Rev. 1:6).
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The last verses of Malachi form the beginning of a bridge connecting the Hebrew Scriptures with the Greek Scriptures. Whether this was the intention of the writer or editor is irrelevant. However, from the point of view of the writers of the Greek Scriptures, the intention is certainly that of the spirit of Yahweh. For the spirit of Yahweh integrates the two libraries, making them one unified and complete revelation inspired by Yahweh Elohim, the One, True, Living God of Abraham, Isaac, Jacob, Jesus, and His Apostles.
Yahweh promises to send Elijah the prophet before “the coming of the great and dreadful day of
the Lord[Yahweh]” (Mal. 4:5 KJV). The writer of the
Gospel of Matthew records Jesus as testifying concerning John the Baptist, “he is Elijah” (Matt. 11:14 CV). In the
17th chapter of this same Gospel, Jesus declares, “Yet I am saying to you that Elijah came already, . . . Then the
disciples understand that He (Page 355) spoke to them concerning John the baptist” (Jn. 17:12-13 CV). According to the Book of Luke, a messenger of Yahweh appears
to Zechariah, a priest carrying out his customary duties in the
According to Malachi 4:6 the purpose of Elijah is to “turn the heart of the fathers to the children [sons, CV], and the heart of the children [sons, CV] to their fathers, lest I come and smite the earth [land, CV] with a curse” (KJV). According to the celestial messenger of Yahweh sent to Zechariah the priest, quoting from Malachi 4:6, the purpose of his son about to be born is “to turn back the hearts of the fathers to the children, and the stubborn [ones] to the prudence of the just [ones], to make ready a people formed for the Lord[Yahweh]” (Lk. 1:17b CV). John the Baptist, according to the Greek Scriptures, is the fulfillment of Malachi 4:5-6. John the Baptist succeeded in his commission in relation to the elect of Yahweh who received him. However, in relation to the sons of Cain, he failed. They rejected him. But this was also intended by Yahweh, for the Baptist declared at the very beginning of his ministry that the axe was already laid to the root of the trees. Yahweh’s indignation against the sons of Cain among the Jews was already impending (see Lk. 3:7-9).
This agrees with the entire history of
The Greek Scriptures record the final chapters of the revelational story begun in the time of Moses and recorded in the Hebrew Scriptures, beginning with the Book of Genesis. Having concluded the examination of the Hebrew Scriptures, the reader is now prepared to proceed to the examination of the Greek Scriptures.
BIBLIOGRAPHY
Asimov, Isaac. (1950).
“Reason.” In I ROBOT.
Bailey, Kenneth E. 1983. Through Peasant Eyes.
Bullinger, E. W. 1967. The Witness of the Stars.
Childs, Brevard S. 1974. The Book of Exodus,
Concordant Literal New Testament.
Dunn, James D. 1996. The Acts of the Apostles.
Josephus, Flavius. [75-80
A.D.] 1957. Life and Works of Flavius
Josephus. Translated by William Whiston.
Katz, Joseph, Ed. 1972. The Complete Poems of Stephen Crane.
Miller, Jacob. 1991. Leviticus 1-16 ( Anchor Bible).
Seiss, Joseph A. 1975. The Gospel in the Stars.
Otto, Randall E. 1994. Coming in the Clouds.
Pliny. 1963, January 1. Natural History (Vol. 8, Books 28-32).
Rhoads, David M. 1976.
Strong’s Exhaustive Concordance, Complete and Unabridged. 1983. Reprint.
Septuagint With Apocrypha: Greek and English. Circa 2nd Century
B.C/1794/unknown.
The New Greek-English Interlinear New Testament, United Bible Societies’
Fourth Corrected Edition. 1993.
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(Select page number)
ABOUT THE AUTHOR
John Saggio received biblical instruction at the Bible Institute of Los Angeles from 1959-1960 and Moody Bible Institute from 1964 to 1966. He served in the U.S. Army from March of 1967 to February of 1969, completing his last year of duty in Vietnam. Returning from Vietnam, he attended Mesa Community College, Mesa, Arizona. Then he completed in 1973 his BA in secondary education at Arizona State University, Tempe, Arizona, where he majored in History and Philosophy and minored in English literature.
Mr. Saggio spent over 30 years in the field of education. He has taught philosophy at Mesa Community College and Florence Federal Prison, Florence, Arizona; English and Literature at Queen Creek High School, Queen Creek, Arizona; and Mountain View High School, Mesa, Arizona; and English and History at Apache Junction Junior High School, Apache Junction, Arizona. In addition, Mr. Saggio, during his last 35 years, has been engaged in teaching Old and New Testament biblical studies in private lectures.
The Destiny of Israel and the Twilight of Christianity:
In Quest of the Meaning and Significance of the Hebrew and Greek Scriptures is the culmination of over 50 years of extensive biblical, theological,
philosophical,
historical and classical as well as modern literary reading, research, analysis,
and criticism. The research involved in these studies has contributed much to
the writing of this volume.
Chapter Titles of Volume II
Chapter 9: The Arrival of The Son of David Jesus The Messiah: The Gospels: Part 1, Jesus and His Adversaries
Chapter Titles of Volume III
(Go to Table of Contents, Chapter 1)
Chapter 1
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 |Chapter 2
| 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 |Chapter 3
| 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 |Chapter 4
| 87 | 88 | 89 | 90 | 91 | 92 | 93 | 94 | 95 | 96 | 97 | 98 | 99 | 100 | 101 | 102 | 103 | 104 |Chapter 5
| 125 | 126 | 127 | 128 | 129 | 130 | 131 | 132 | 133 | 134 | 135 | 136 | 137 | 138 | 139 |Chapter 6
| 165 | 166 | 167 | 168 | 169 | 170 | 171 | 172 | 173 | 174 | 175 | 176 | 177 | 178 | 179 |Chapter 7
| 211 | 212 | 213 | 214 | 215 | 216 | 217 | 218 | 219 | 220 | 221 | 222 | 223 | 224 | 225 |Chapter 8
| 265 | 266 | 267 | 268 | 269 | 270 | 271 | 272 | 273 | 274 | 275 | 276 | 277 | 278 | 279 |References
Genesis
Gen. ch. 1........................... 3
Gen. 2:23............................ 6
Gen. 3:19 CV...................... 6
Gen. 3:20............................ 6
Gen. 3:19............................ 7
Gen. ch. 1-2........................ 7
Gen. ch. 3......................... 15
Gen. ch. 1......................... 20
Gen. ch. 3......................... 20
Gen. 1:7 CV...................... 25
Gen. ch. 1......................... 25
Gen. 1:2 CV mod.............. 26
Gen. 10:21-22.................. 29
Gen. 22:17a...................... 29
Gen. ch. 10....................... 31
Gen. 11:1-9...................... 32
Gen. 11:10-26.................. 32
Gen. 11:26........................ 32
Gen. 11:27........................ 32
Gen. ch. 9......................... 32
Gen. ch. 10....................... 32
Gen. ch. 11....................... 32
Gen. ch. 12....................... 32
Gen. 1:3b CV.................... 33
Gen. 2:7 CV...................... 33
Gen. ch. 1-2...................... 33
Gen. ch. 1-11.................... 33
Gen. 2:7............................ 34
Gen. 2:8 CV...................... 36
Gen. 1:1 CV...................... 37
Gen. 1:2............................ 38
Gen. 1:2 CV...................... 38
Gen. 1:3b-5 CV................ 38
Gen. 1:6-8 CV.................. 38
Gen. 1:5............................ 39
Gen. 1:7 CV...................... 39
Gen. 1:7b CV.................... 39
Gen. 1:8............................ 39
Gen. 1:7a CV.................... 40
Gen. 1:8............................ 40
Gen. 1:9-10...................... 40
Gen. 1:11-12.................... 40
Gen. 1:14-16 CV.............. 40
Gen. 1:16-18.................... 40
Gen. 1:26.......................... 40
Gen. 1:26 CV.................... 40
Gen. 1:1-50:26................. 41
Gen. 1:26.......................... 41
Gen. 2:4 KJV.................... 41
Gen. 2:4-25...................... 41
Gen. 1:3-5........................ 42
Gen. 1:28b CV.................. 42
Gen. 1:29-30.................... 42
Gen. 1:31-2:3 (CV)........... 42
Gen. 2:4............................ 45
Gen. 2:7 CV...................... 45
Gen. 1:27b........................ 46
Gen. 2:17b CV.................. 46
Gen. 2:18b CV.................. 46
Gen. 2:19 CV.................... 46
Gen. 2:21-22 CV.............. 46
Gen. 1:28b CV.................. 48
Gen. 2:23 CV.................... 48
Gen. 2:24 CV.................... 48
Gen. ch. 3......................... 48
Gen. 2:20a........................ 49
Gen. 2:25 CV.................... 49
Gen. 3:14.......................... 49
Gen. 3:15.......................... 49
Gen. ch. 1......................... 49
Gen. ch. 2......................... 49
Gen. ch. 3......................... 49
Gen. ch. 3-4...................... 49
Gen. ch. 4......................... 49
Gen. 2:16-17.................... 50
Gen. 2:17b CV.................. 50
Gen. 2:23b CV.................. 50
Gen. 3:6a CV.................... 50
Gen. 3:6b my trans........... 50
Gen. 3:17b my trans......... 50
Gen. 2:24.......................... 51
Gen. 3:11b CV.................. 51
Gen. 3:12b CV.................. 51
Gen. 3:17 CV.................... 51
Gen. 3:15.......................... 52
Gen. 50:25........................ 52
Gen. 3:15.......................... 53
Gen. ch. 3......................... 53
Gen. 3:16 my trans........... 55
Gen. 4:1 my trans............. 55
Gen. ch. 4......................... 55
Gen. 2:4............................ 56
Gen. 3:16.......................... 56
Gen. 4:1 my trans............. 57
Gen. 2:25.......................... 59
Gen. ch. 3......................... 59
Gen. 3:21.......................... 60
Gen. ch. 3......................... 60
Gen. 5:1-6:8..................... 61
Gen. ch. 3-4...................... 61
Gen. ch. 4......................... 61
Gen. 3:5 my trans............. 62
Gen. 3:14.......................... 62
Gen. 4:11-12 my trans...... 62
Gen. 4:13 my trans........... 62
Gen. 1:14.......................... 63
Gen. 4:14 my trans........... 63
Gen. 4:15a my trans......... 63
Gen. 2:24-25a CV............. 64
Gen. 3:4 KJV.................... 64
Gen. 3:15 my trans........... 64
Gen. 4:15.......................... 64
Gen. 4:17-24.................... 64
Gen. 4:23-24 my trans...... 64
Gen. 4:25 my trans........... 64
Gen. ch. 4......................... 64
Gen. 1:1-50:26................. 65
Gen. 3:15.......................... 65
Gen. 4:26 CV.................... 65
Gen. ch. 5......................... 65
Gen. 1:2-50:26................. 66
Gen. 5:1-50:26................. 66
Gen. 5:1-50:26................. 67
Gen. 11:27-25:11............. 67
Gen. 25:12-18.................. 67
Gen. 5:1-6:8..................... 68
Gen. 5:1-6:8..................... 68
Gen. 6:9-11:9................... 68
Gen. 11:10-26.................. 68
Gen. 25:19-35:29............. 68
Gen. 36:1-43.................... 68
Gen. 36:9-43.................... 68
Gen. 37:1-50:26............... 68
Gen. 1:1 CV...................... 69
Gen. 5:1............................ 69
Gen. 5:1-6:8..................... 69
Gen. 11:27-25:11............. 69
Gen. 25:12-18.................. 69
Gen. ch. 5......................... 69
Gen. 6:1............................ 70
Gen. 6:1a CV.................... 70
Gen. 6:1b CV.................... 70
Gen. 1:4............................ 71
Gen. 4:17-24.................... 71
Gen. 5:1-2........................ 71
Gen. 5:1-6:8..................... 71
Gen. 5:2 my trans............. 71
Gen. 5:3-32...................... 71
Gen. 6:1-2........................ 71
Gen. 4:26.......................... 72
Gen. 5:1-6:8..................... 72
Gen. 5:3-32...................... 72
Gen. 5:21-22 CV.............. 72
Gen. 5:28-32.................... 72
Gen. 6:2-8........................ 72
Gen. 5:22.......................... 73
Gen. 5:24 my trans........... 73
Gen. 5:1-2 my trans.......... 74
Gen. 5:5............................ 74
Gen. 6:1 my trans............. 74
Gen. 6:1-2 my trans.......... 74
Gen. 6:1-8........................ 74
Gen. 6:2............................ 74
Gen. 6:3 my trans............. 74
Gen. 6:4 my trans............. 74
Gen. 6:5-8 my trans.......... 75
Gen. ch. 1......................... 75
Gen. 6:9-9:29................... 76
Gen. 6:9a CV.................... 76
Gen. 6:9b CV.................... 76
Gen. 9:1............................ 76
Gen. 9:7............................ 76
Gen. 17:1.......................... 76
Gen. 25:27........................ 76
Gen. 8:21-22 CV.............. 77
Gen. 9:6 CV...................... 77
Gen. 9:8 10....................... 78
Gen. 9:12 CV.................... 78
Gen. 9:13.......................... 78
Gen. 9:16 CV.................... 78
Gen. 9:19 CV.................... 78
Gen. 9:22.......................... 78
Gen. 19:18-28.................. 78
Gen. ch. 1......................... 78
Gen. 9:1 CV...................... 79
Gen. 9:7 CV...................... 79
Gen. 10:2-5...................... 79
Gen. 10:5 CV.................... 79
Gen. ch. 10....................... 79
Gen. ch. 11....................... 79
Gen. 4:17-22.................... 80
Gen. 4:26.......................... 80
Gen. 4:26 RSV.................. 80
Gen. 6:1............................ 80
Gen. 6:4............................ 80
Gen. 9:20.......................... 80
Gen. 10:6-20.................... 80
Gen. 10:8.......................... 80
Gen. 10:8 CV.................... 80
Gen. 10:8-12.................... 80
Gen. 10:10........................ 80
Gen. 10:10 CV.................. 80
Gen. 10:11........................ 80
Gen. ch. 11....................... 80
Gen. 10:8-10.................... 81
Gen. 10:8-19.................... 81
Gen. 10:9 CV.................... 81
Gen. 10:1.......................... 81
Gen. 10:10-12.................. 81
Gen. 10:15-18.................. 81
Gen. 10:20 CV.................. 81
Gen. 10:21 CV mod.......... 81
Gen. 10:25-30.................. 81
Gen. 10:32 CV.................. 81
Gen. 11:2.......................... 81
Gen. ch. 11....................... 81
Gen. 10:25........................ 83
Gen. 11:1-9...................... 83
Gen. ch. 1......................... 83
Gen. ch. 1......................... 83
Gen. ch. 11....................... 83
Gen. 8:22.......................... 84
Gen. 11:26 CV.................. 84
Gen. 11:27-25:11............. 84
Gen. 14:13........................ 84
Gen. ch. 1......................... 84
Gen. ch. 11....................... 84
Gen. 5:1-50:26................. 85
Gen. 11:27-22:19............. 85
Gen. 11:27-25:11............. 85
Gen. 11:27-25:11............. 86
Gen. 25:5-11.................... 86
Gen. 25:6 CV.................... 86
Gen. 6:9b CV.................... 87
Gen. 9:25b CV.................. 87
Gen. 12:2-3 CV................ 87
Gen. 17:1b CV.................. 87
Gen. ch. 11....................... 87
Gen. 17:15-17.................. 88
Gen. 17:17 CV.................. 88
Gen. 18:19 CV.................. 88
Gen. 13:15 CV.................. 89
Gen. 13:15, 17 CV............ 89
Gen. 14:14 CV.................. 89
Gen. ch. 14....................... 89
Gen. 6:4............................ 90
Gen. 12:3a CV.................. 90
Gen. 14:19-20a CV........... 90
Gen. 14:22........................ 90
Gen. 14:24b...................... 90
Gen. 14:24b KJV.............. 90
Gen. ch. 14....................... 90
Gen. ch. 15....................... 90
Gen. 13:16........................ 91
Gen. 9:12-17.................... 92
Gen. 15:1-6...................... 92
Gen. 15:12-14.................. 92
Gen. 15:18-21.................. 92
Gen. ch. 15....................... 92
Gen. 2:24.......................... 93
Gen. 16:2.......................... 93
Gen. ch. 16....................... 93
Gen. ch. 17....................... 94
Gen. 3:19.......................... 95
Gen. 17:7 CV.................... 95
Gen. 17:8 CV.................... 95
Gen. ch. 14....................... 95
Gen. 17:7.......................... 96
Gen. 21:12b CV................ 96
Gen. 21:13b CV................ 96
Gen. ch. 18-20.................. 96
Gen. 18:19........................ 97
Gen. 22:1-19.................... 97
Gen. 22:12 CV.................. 97
Gen. 22:16-18 CV............ 98
Gen. 23:4 KJV.................. 98
Gen. 23:20 CV.................. 98
Gen. 24:44 CV.................. 98
Gen. ch. 24....................... 98
Gen. 25:1-6...................... 99
Gen. 25:8 CV.................... 99
Gen. 3:15........................ 100
Gen. 25:19-35:29........... 100
Gen. 25:27 CV................ 100
Gen. 13:16...................... 101
Gen. 22:17 CV................ 101
Gen. 26:3b-5 CV............ 101
Gen. 17:1........................ 102
Gen. 28:14 CV................ 102
Gen. 1:26 (KJV)............. 104
Gen. 26:35 CV................ 104
Gen. 28:3-4 CV.............. 104
Gen. 28:10-22................ 104
Gen. 26:4-5.................... 105
Gen. 28:17 CV................ 105
Gen. 31:3 CV.................. 105
Gen. 32:1-2.................... 105
Gen. 32:24-32................ 106
Gen. 32:26b CV.............. 106
Gen. 32:28 CV................ 106
Gen. 34:7b CV................ 107
Gen. 34:11 CV................ 107
Gen. 34:13a CV.............. 107
Gen. 34:22-23 CV.......... 107
Gen. 34:25b-29 CV........ 107
Gen. 34:30 CV................ 107
Gen. 34:7 CV.................. 108
Gen. 34:30 CV................ 108
Gen. 34:31 CV................ 108
Gen. 34:31 CV................ 108
Gen. 35:5b KJV.............. 108
Gen. ch. 34..................... 110
Gen. ch. 34..................... 112
Gen. 5:1.......................... 116
Gen. 37:11 CV................ 116
Gen. ch. 37..................... 116
Gen. 15:13-16................ 117
Gen. 37:5-7.................... 117
Gen. 37:8a KJV.............. 117
Gen. 37:8b KJV.............. 117
Gen. 38:7 CV.................. 117
Gen. 37:9-11.................. 118
Gen. 37:11 CV................ 118
Gen. 39:2a CV................ 118
Gen. 39:2b CV................ 118
Gen. 39:8b-9 CV............ 118
Gen. 47:9........................ 118
Gen. 40:8b CV................ 119
Gen. 41:16 CV................ 119
Gen. 41:25 CV................ 119
Gen. 41:38 CV................ 119
Gen. 41:39-40 CV.......... 119
Gen. 2:7.......................... 120
Gen. 15:12b.................... 120
Gen. 42:21b CV.............. 121
Gen. 42:28b CV.............. 121
Gen. 42:36 CV................ 121
Gen. 44:30-31, 34 CV mod 121
Gen. 45:1........................ 121
Gen. 45:3 CV mod.......... 121
Gen. 45:4-8 CV.............. 121
Gen. 45:6........................ 121
Gen. 48:19 CV................ 122
Gen. 50:20 CV................ 122
Gen. ch. 48..................... 122
Gen. 45:27b-28 CV........ 123
Gen. 48:19...................... 123
Gen. 45:16 CV................ 124
Gen. 50:20 CV................ 124
Gen. 2:17b CV................ 125
Gen. 3:19 CV.................. 125
Gen. 9:1.......................... 125
Gen. 12:1........................ 125
Gen. 36:6-7 CV mod...... 134
Gen. 1:1 CV mod............ 142
Gen. ch. 1....................... 142
Gen. 3:19 CV.................. 147
Gen. ch. 1....................... 148
Gen. 1:27 CV.................. 151
Gen. 3:12........................ 151
Gen. ch. 1....................... 152
Gen. ch. 1....................... 155
Gen. 3:19 CV.................. 159
Gen. 2:7.......................... 173
Gen. 3:19 CV.................. 174
Gen. 12:3a KJV.............. 188
Gen. 14:18-19................ 189
Gen. ch. 1....................... 203
Gen. 28:3........................ 207
Gen. 35:11...................... 207
Gen. 48:4........................ 207
Gen. 15:16...................... 212
Gen. 15:16...................... 217
Gen. 12:6-8.................... 222
Gen. 35:1-4.................... 222
Gen. 28:16-19................ 225
Gen. 15:18...................... 261
Gen. 34:30 CV................ 302
Gen. ch. 34..................... 302
Gen. 2:7a CV.................. 318
Gen. 2:7b CV.................. 318
Gen. ch. 10-11................ 331
Gen. 1:1.......................... 357
Exodus
Ex. 1:6.................... 125
Ex. 1:7 CV.............. 125
Ex. 1:8 CV...... 126, 136
Ex. 2:6 CV.............. 127
Ex. 2:6 CV.............. 127
Ex. 3:7 CV.............. 128
Ex. 3:7-9 CV.......... 127
Ex. 3:10 CV............ 129
Ex. 3:12 CV............ 129
Ex. 3:13 CV............ 130
Ex. 3:14 CV............ 130
Ex. 3:15b CV.......... 130
Ex. 3:18-22............ 130
Ex. 3:20-22............ 156
Ex. 4:16.................. 129
Ex. 4:30-31............ 145
Ex. 4:31 CV.... 130, 145
Ex. 5:1...................... 35
Ex. 5:2 CV.............. 130
Ex. 5:21b CV.......... 145
Ex. 6:6.................... 207
Ex. 6:6-8 CV.......... 139
Ex. 7:1.................... 130
Ex. 7:3.................... 131
Ex. 7:3 CV...... 130, 131
Ex. 7:3-5 CV.......... 132
Ex. 7:16 CV............ 207
Ex. 7:22 CV............ 131
Ex. 8:15.................. 131
Ex. 8:15, 32 CV...... 130
Ex. 8:19 CV............ 131
Ex. 8:32.................. 131
Ex. 8:32 CV............ 131
Ex. 9:11.................. 131
Ex. 9:12.................. 131
Ex. 9:12 CV............ 131
Ex. 9:14-16............ 133
Ex. 9:34 CV............ 131
Ex. 10:1.................. 131
Ex. 10:1 CV............ 131
Ex. 10:1-2 CV 132, 133
Ex. 11:3a CV.......... 138
Ex. 12:12 CV.......... 139
Ex. 12:12-13a CV... 138
Ex. 12:13b-14 CV.. 142
Ex. 12:17b CV........ 142
Ex. 12:24 CV.......... 142
Ex. 12:31-32 CV.... 138
Ex. 12:33 CV.......... 138
Ex. 12:36................ 156
Ex. 12:38 CV.......... 181
Ex. 12:43 CV.......... 139
Ex. 13:2-13b CV.... 138
Ex. 14:10 CV.......... 145
Ex. 14:11b-12 CV 57, 145
Ex. 14:13 CV.......... 141
Ex. 14:17-18.......... 133
Ex. 14:30-31 CV.... 144
Ex. 15:1.................. 144
Ex. 15:2-3.............. 144
Ex. 15:9.................. 144
Ex. 15:16................ 144
Ex. 15:17 CV.......... 144
Ex. 15:18 CV.......... 145
Ex. 15:24 CV.......... 145
Ex. 15:26 CV.......... 145
Ex. 16:3 CV.............. 57
Ex. 16:3b CV.......... 146
Ex. 16:8b CV.......... 146
Ex. 16:12a CV........ 146
Ex. 16:20 KJV........ 419
Ex. 17:1-3.............. 127
Ex. 18:11 CV.......... 139
Ex. 19:5-6a............. 165
Ex. 19:5-6a CV....... 140
Ex. 19:6.................. 145
Ex. 19:8 CV............ 143
Ex. 19:9 CV.... 143, 158
Ex. 19:9b CV.... 95, 183
Ex. 20:3-5.............. 221
Ex. 20:4-5a KJV..... 267
Ex. 20:5.................. 156
Ex. 21:5-6 CV.......... 69
Ex. 23:29-30 CV.... 211
Ex. 24:3b CV.......... 148
Ex. 24:7b CV.. 148, 151
Ex. 24:8b CV.......... 148
Ex. 24:9-11............ 149
Ex. 24:10 CV.......... 148
Ex. 24:11 CV.......... 148
Ex. 24:12-18.......... 151
Ex. 24:12b CV........ 151
Ex. 24:15-18b CV.. 142
Ex. 24:17................ 150
Ex. 25:13-15.......... 256
Ex. 27:21 CV.......... 142
Ex. 29:9 CV............ 143
Ex. 29:9b CV............ 95
Ex. 30:21 CV.......... 142
Ex. 30:31 CV.......... 142
Ex. 31:12 CV.......... 142
Ex. 31:13................ 142
Ex. 31:15................ 142
Ex. 31:16 CV.......... 142
Ex. 31:16-17 CV.... 142
Ex. 31:18 CV.......... 159
Ex. 32:1 CV.............. 57
Ex. 32:1b CV.......... 151
Ex. 32:7-8a CV....... 151
Ex. 32:10................ 151
Ex. 32:12-13 CV.... 152
Ex. 32:16 CV.. 152, 159
Ex. 32:19................ 196
Ex. 32:19 CV.......... 152
Ex. 32:20................ 152
Ex. 32:24................ 152
Ex. 32:26................ 152
Ex. 32:27................ 153
Ex. 32:30................ 153
Ex. 32:31-32 CV.... 153
Ex. 32:34................ 154
Ex. 33:3b CV.......... 154
Ex. 33:5b CV.......... 154
Ex. 33:6 CV............ 154
Ex. 33:9-11a CV..... 154
Ex. 33:11................ 143
Ex. 33:12 CV.......... 157
Ex. 33:13 CV.. 154, 157
Ex. 33:13b CV........ 154
Ex. 33:15 CV.......... 157
Ex. 33:15b CV........ 154
Ex. 33:17 CV.......... 154
Ex. 33:19b CV........ 154
Ex. 33:20 my trans. 155
Ex. 34:1 CV 155, 156, 159
Ex. 34:6-7 CV........ 156
Ex. 34:6b-7a CV..... 161
Ex. 34:10a CV........ 156
Ex. 34:27a.............. 157
Ex. 34:27b CV........ 157
Ex. 34:29b CV........ 157
Ex. 34:30 CV.......... 158
Ex. 39:42a CV........ 164
Ex. 39:43 CV.......... 164
Ex. 40:2 CV............ 164
Ex. 40:15b CV 143, 164
Ex. 40:17................ 164
Ex. 40:33b-35 CV.. 164
Ex. ch. 32................. 57
Ex. ch. 32-34.......... 163
Ex. ch. 34............... 158
Go to page selectionLevitcus
Lev. 4:1-31............. 168
Lev. 10:2 CV.......... 172
Lev. 11:4 CV.......... 181
Lev. 11:24-25 CV... 170
Lev. 11:39.............. 170
Lev. 11:44.............. 177
Lev. 12:1-8............. 170
Lev. 12:1b-5 CV..... 171
Lev. 15:19-24......... 171
Lev. 15:31 CV........ 172
Lev. 16:16 CV........ 172
Lev. 16:20-22 CV... 172
Lev. 16:29a............ 173
Lev. 16:30 CV........ 173
Lev. 16:34 CV........ 173
Lev. 17:3-4 CV....... 173
Lev. 17:5-7 CV....... 173
Lev. 17:9................ 173
Lev. 17:10b-11 CV. 173
Lev. 17:13b CV...... 174
Lev. 17:14.............. 173
Lev. 17:16 CV........ 172
Lev. 18:1-20:27...... 175
Lev. 18:1-30........... 176
Lev. 18:3 CV.......... 175
Lev. 18:5 CV.......... 175
Lev. 18:26.............. 176
Lev. 18:26, 30........ 177
Lev. 18:27-28......... 176
Lev. 18:28.............. 176
Lev. 18:29b............ 176
Lev. 18:30b CV...... 177
Lev. 19:1-37 175, 178, 181
Lev. 19:2................ 178
Lev. 19:2 CV.......... 165
Lev. 19:3-10........... 178
Lev. 19:11-18......... 179
Lev. 19:15b CV...... 179
Lev. 19:17-18 CV... 179
Lev. 19:19.............. 179
Lev. 19:19 CV........ 179
Lev. 19:20-31......... 179
Lev. 19:33-34......... 238
Lev. 20:1-7............. 176
Lev. 20:13.............. 238
Lev. 20:23 CV........ 176
Lev. 20:23-27......... 177
Lev. 20:24.............. 177
Lev. 20:27.............. 177
Lev. 23:34.............. 267
Lev. 26:42.............. 218
Lev. ch. 15............. 172
Lev. ch. 16............. 172
Lev. ch. 17............. 173
Lev. ch. 17-18........ 715
Lev. ch. 18............. 176
Lev. ch. 18-20........ 174
....................... 175, 176
Lev. ch. 19............. 178
Lev. ch. 20..... 176, 177
Go to page selectionNumbers
Num. 1:1-36:13...... 180
Num. 3:11-13......... 238
Num. 4:15 CV........ 256
Num. 11:1a CV....... 181
Num. 11:1b CV...... 181
Num. 11:4...... 182, 183
Num. 11:4b CV...... 181
Num. 11:10 CV...... 181
Num. 11:11-12....... 129
Num. 11:11-15 CV. 181
Num. 11:12a CV..... 182
Num. 11:17 CV...... 182
Num. 11:20 CV...... 183
Num. 11:26-29....... 196
Num. 11:29 EB....... 182
Num. 11:34 CV...... 183
Num. 12:2a CV....... 183
Num. 12:2b............ 183
Num. 12:3.............. 184
Num. 12:3 CV........ 183
Num. 12:4 CV........ 183
Num. 12:6-8a CV... 183
Num. 12:7.............. 183
Num. 12:7b-8a....... 185
Num. 13:2 CV........ 184
Num. 13:27-28 CV. 184
Num. 13:30 CV...... 184
Num. 13:31-33 CV. 184
Num. 14:2b-3 CV... 184
Num. 14:7b-9 CV... 184
Num. 14:10 CV...... 184
Num. 14:11-12 CV. 184
Num. 14:13-19 CV. 185
Num. 14:24 CV...... 185
Num. 14:26-33 CV. 185
Num. 14:27 CV...... 186
Num. 14:37 CV...... 186
Num. 14:38............ 185
Num. 14:41 CV...... 186
Num. 14:41b-42a
CV..................... 186
Num. 14:45 CV...... 186
Num. 16:7 CV........ 187
Num. 16:10............ 186
Num. 16:10 CV...... 187
Num. 16:13-14 CV. 187
Num. 16:20 CV...... 223
Num. 16:21 CV...... 187
Num. 16:22 CV...... 187
Num. 16:23 CV...... 187
Num. 16:24............ 186
Num. 16:26 CV...... 188
Num. 16:27 CV mod....
............................... 188
Num. 16:28-30 CV. 188
Num. 16:29...... 54, 112
....................... 187, 317
Num. 16:29 CV....... 77,
....................... 125, 136
Num. 16:41b CV.... 188
Num. 16:45 CV...... 188
Num. 17:5 CV........ 191
Num. 18:1a CV...... 190
Num. 18:21-24....... 244
Num. 20:2-5........... 191
Num. 20:4 CV........ 191
Num. 20:8a CV....... 191
Num. 20:10-12....... 135
Num. 20:10b CV.... 191
Num. 20:12 CV...... 191
Num. 20:13............ 191
Num. 22:6b CV...... 189
Num. 22:12 CV...... 189
Num. 22:18b CV.... 189
Num. 22:22 CV...... 189
Num. 22:27b-30 CV 189
Num. 22:32a CV..... 189
Num. 22:35a CV..... 189
Num. 25:1-3 CV..... 190
Num. 25:10-11 CV. 190
Num. 25:13 CV...... 190
Num. 27:14b CV.... 192
Num. 27:16-17 CV. 192
Num. 27:18 CV 192, 193
Num. 31:2a CV....... 191
Num. 31:7-8 CV..... 191
Num. 31:8.............. 190
Num. 31:15-16 CV. 191
Num. 31:16 CV...... 190
Num. 32:9-13 CV..... 57
Num. 33:38............ 191
Num. ch. 2.............. 181
Go to page selectionDeuteronomy
Deut. 1:6 CV............. 25
Deut. 1:10............... 101
Deut. 1:27b-28a CV.. 30
Deut. 1:29-31 CV..... 30
Deut. 1:34-37 CV... 192
Deut. 1:35 CV........... 30
Deut. 1:37............... 135
Deut. 2:7, 14-15 CV. 30
Deut. 2:19 22 CV...... 30
Deut. 2:30 CV........... 31
Deut. 3:3-7 CV......... 31
Deut. 3:24-27 CV... 192
Deut. 3:26-29......... 129
Deut. 4:1-8............... 36
Deut. 4:4 CV........... 262
Deut. 4:5-6 CV....... 198
Deut. 4:6-8-CV......... 37
Deut. 4:11 CV......... 147
Deut. 4:11-12......... 150
Deut. 4:12 CV......... 148
Deut. 4:12b CV....... 150
Deut. 4:13 CV......... 147
Deut. 4:19 CV.. 82, 165,
............................... 312
Deut. 4:19-20 CV....... 8
Deut. 4:21............... 135
Deut. 4:21-22......... 129
Deut. 4:26a CV........... 7
Deut. 4:32 CV. 208, 292
Deut. 4:32-33 CV
....................... 147, 357
Deut. 4:32-34 CV....... 7
Deut. 4:32-36........... 13
Deut. 4:32-39 CV..... 84
Deut. 4:32-40... 35, 292
Deut. 4:32-40 CV
......................... 33, 125
Deut. 4:32b CV......... 33
Deut. 4:33................. 35
Deut. 4:33 CV........... 34
Deut. 4:34 CV... 35, 292
Deut. 4:36........... 35, 36
Deut. 4:36 CV............. 7
Deut. 4:37-39 CV..... 36
Deut. 4:40 CV........... 37
Deut. 5:2 CV........... 147
Deut. 5:2-4 CV....... 149
Deut. 5:4......... 150, 159
Deut. 5:4 CV........... 150
Deut. 5:24............... 159
Deut. 5:24 CV mod. 151
Deut. 5:24 Heb. MT 293
Deut. 5:24b CV mod. 34
Deut. 5:24b-27 my trans.
............................... 147
Deut. 5:27b CV....... 147
Deut. 5:28b-29 CV
....................... 147, 158
Deut. 5:29 CV......... 150
Deut. 6:4 CV............. 41
Deut. 6:4-5 CV....... 165
Deut. 6:5................. 255
Deut. 6:5 CV.. 160, 185,
............................... 307
Deut. 6:24-25 CV... 150
Deut. 7:6-8a CV...... 165
Deut. 7:22 CV......... 212
Deut. 9:1-3............. 217
Deut. 9:4-5 CV........... 9
Deut. 9:4-6 CV. 56, 146
Deut. 9:6-7............. 188
Deut. 11:18a CV..... 162
Deut. 12:1-14......... 261
Deut. 12:4-14......... 246
Deut. 12:13-14....... 244
Deut. 12:19............. 244
Deut. 13:12-15a CV 238
Deut. 14:2b CV........... 8
Deut. 17:14-20....... 249
....................... 255, 256
Deut. 17:16............. 255
Deut. 18:18............. 220
Deut. 18:18-19 CV. 144
Deut. 20:10-12....... 236
Deut. 20:10-18....... 217
Deut. 20:11-18....... 215
Deut. 28:1............... 193
Deut. 28:1b CV........... 8
Deut. 28:1-14......... 193
Deut. 28:10 CV....... 193
Deut. 28:13............. 193
Deut. 28:13a CV......... 8
Deut. 28:15-48....... 193
Deut. 28:43-48....... 271
Deut. 28:48b CV..... 193
Deut. 28:58-62......... 29
Deut. 29:4 CV
................. 52, 193, 233
Deut. 29:4b CV....... 198
Deut. 29:10-15....... 193
Deut. 29:11b CV..... 181
Deut. 29:14............. 150
Deut. 29:18 CV....... 194
Deut. 29:19b CV..... 194
Deut. 29:20 CV....... 194
Deut. 29:29 CV 52, 193,
.............. 195, 233, 323,
Deut. 29:29b CV..... 198
Deut. 30:1-3a CV.... 195
Deut. 30:3b CV....... 195
Deut. 30:11-14 CV
....................... 193, 314
Deut. 30:11-18....... 160
Deut. 30:11-20....... 205
Deut. 30:14-16 CV. 160
Deut. 30:15-20....... 195
Deut. 30:16............. 221
Deut. 30:19-20....... 144
Deut. 30:19b CV..... 314
Deut. 30:19b-20a CV
............................... 262
Deut. 31:6 CV......... 195
Deut. 31:7b-8 CV... 195
Deut. 31:9 CV......... 195
Deut. 31:12a CV..... 195
Deut. 31:12b CV..... 195
Deut. 31:16-18 CV. 196
Deut. 31:19 CV....... 198
Deut. 31:19-21 CV. 146
Deut. 31:19b CV 196, 198
Deut. 31:20a CV....... 52
Deut. 31:20b CV....... 52
Deut. 31:20b-21 CV 196
Deut. 31:21b CV....... 52
Deut. 31:26 CV....... 196
Deut. 31:29............. 197
Deut. 31:29 CV....... 271
Deut. 31:29-30 CV. 197
Deut. 31:29b CV..... 198
Deut. 31:30 CV....... 198
Deut. 31:30–32:43.... 25
Deut. 32:1, 32:43a, 43c
CV mod............ 199
Deut. 32:1-4........... 200
Deut. 32:1-32:49.... 199
Deut. 32:2-4........... 200
Deut. 32:2-4 mod... 201
Deut. 32:4 CV......... 199
Deut. 32:5-42......... 202
Deut. 32:5a CV....... 202
Deut. 32:6 CV......... 202
Deut. 32:5-6a CV...... 57
Deut. 32:6b CV......... 25
Deut. 32:7................. 25
Deut. 32:7a CV....... 203
Deut. 32:7-9....... 27, 60
Deut. 32:7-9 CV..... 330
Deut. 32:7-10 CV
......................... 25, 218
Deut. 32:8................. 31
Deut. 32:8a CV......... 31
Deut. 32:8b CV....... 203
Deut. 32:8c CV....... 203
Deut. 32:8-9 CV. 41, 83
Deut. 32:9 CV......... 335
Deut. 32:10............... 26
Deut. 32:10-11 CV. 203
Deut. 32:12-14....... 203
Deut. 32:12b (CV).... 26
Deut. 32:15 CV 203, 236
Deut. 32:16-17....... 203
Deut. 32:18............. 203
Deut. 32:19 CV....... 204
Deut. 32:19-20 CV. 236
Deut. 32:20 CV....... 236
Deut. 32:20b CV..... 238
Deut. 32:21b........... 306
Deut. 32:21b CV 204, 306
Deut. 32:23 CV....... 204
Deut. 32:26b CV..... 204
Deut. 32:27b CV..... 204
Deut. 32:28-29a CV 198
Deut. 32:35 KJV....... 65
Deut. 32:36............. 204
Deut. 32:36 CV....... 204
Deut. 32:39-40 CV. 204
Deut. 32:43............. 200
Deut. 32:43b... 200, 201
Deut. 32:43d... 200, 201
Deut. 32:46 CV....... 205
Deut. 32:46-47....... 206
Deut. 32:47b CV..... 205
Deut. 32:48-51....... 135
Deut. 33:1-5........... 206
Deut. 33:3a CV
mod................... 207
Deut. 33:3a
my trans............ 207
Deut. 33:3-4 CV..... 207
Deut. 33:5............... 228
Deut. 33:5 KJV....... 341
Deut. 33:5a CV 166, 207
Deut. 33:5b CV....... 207
Deut. 33:26-27a CV 208
Deut. 33:26-29a CV 166
Deut. 33:27 CV....... 208
Deut. 33:27b CV..... 208
Deut. 33:28 CV....... 208
Deut. 33:29a CV..... 208
Deut. 33:29b CV..... 208
Deut. 34:6............... 223
Deut. 34:7 CV......... 209
Deut. 34:9............... 193
Deut. 34:10 CV....... 154
Deut. 34:10-12 CV. 209
Deut. ch. 28-30. 52, 262
Deut. ch. 32
................. 83, 124, 201
Go to page selectionJoshua
Josh. 1:2 KJV......... 211
Josh. 1:5 KJV......... 211
Josh. 1:8 KJV......... 211
Josh. 2:9-11 CV...... 214
Josh. 2:13 CV......... 214
Josh. 2:14 CV mod. 214
Josh. 6:18 KJV....... 215
Josh. 7:10-12 KJV.. 215
Josh. 7:15 KJV....... 215
Josh. 7:25 KJV....... 215
Josh. 8:26 KJV....... 215
Josh. 8:35............... 181
Josh. 9:22-23a KJV 216
Josh. 9:24-25 CV.... 216
Josh. 9:27............... 244
Josh. 9:27 CV......... 216
Josh. 10:2 KJV....... 216
Josh. 10:40-43 CV.. 216
Josh. 11:4b KJV..... 217
Josh. 11:8-9 CV...... 217
Josh. 11:15 EB 211, 217
Josh. 11:16-17 EB.. 217
Josh. 11:16a EB...... 211
Josh. 11:18 KJV..... 217
Josh. 11:20 CV....... 217
Josh. 11:20 EB....... 217
Josh. 11:21-22........ 217
Josh. 11:22 KJV..... 218
Josh. 11:23 EB....... 218
Josh. 11:23a EB...... 211
Josh. 13:1-7 CV...... 218
Josh. 15:14............. 218
Josh. 15:14-15........ 217
Josh. 15:63............. 211
Josh. 15:63a KJV.... 218
Josh. 16:10..... 211, 218
Josh. 17:12............. 211
Josh. 17:13 KJV..... 218
Josh. 19:51 CV....... 219
Josh. 21:1-2 CV...... 219
Josh. 21:41-42........ 219
Josh. 21:43-44a CV 213
Josh. 21:43-45 CV.. 219
Josh. 21:44-45 EB.. 211
Josh. 22:2-4 CV...... 220
Josh. 22:2-4a CV.... 213
Josh. 22:5 CV......... 220
Josh. 22:6 CV......... 220
Josh. 22:29 CV....... 221
Josh. 23:2 CV......... 221
Josh. 23:5 CV......... 221
Josh. 23:6a CV....... 221
Josh. 23:8 KJV mod.
............................... 221
Josh. 23:13 CV....... 221
Josh. 23:14 CV....... 223
Josh. 23:14 EB....... 211
Josh. 23:14b KJV... 222
Josh. 23:15 KJV..... 222
Josh. 23:16............. 222
Josh. 24:13 CV....... 224
Josh. 24:13 KJV..... 222
Josh. 24:14 CV....... 222
Josh. 24:15b CV..... 222
Josh. 24:16a CV..... 222
Josh. 24:19 CV....... 222
Josh. 24:21 CV....... 223
Josh. 24:22a CV..... 223
Josh. 24:22b CV..... 223
Josh. 24:23 CV....... 223
Josh. 24:24 CV....... 223
Josh. 24:25a CV..... 223
Josh. 24:31............. 225
Josh. 24:31a CV..... 223
Josh. 24:32............. 223
Josh. ch. 2.............. 213
Josh. ch. 7.............. 249
Josh. ch. 13-19....... 218
Go to page selectionJudges
Judg. 1:1................. 224
Judg. 1:2................. 224
Judg. 1:9................. 227
Judg. 1:12-13.......... 226
Judg. 1:19 CV......... 224
Judg. 1:21 CV......... 237
Judg. 1:21b CV....... 224
Judg. 1:22 CV......... 224
Judg. 1:25b CV....... 225
Judg. 1:29 CV......... 225
Judg. 1:31-33.......... 225
Judg. 1:35 CV......... 225
Judg. 2:1b CV......... 225
Judg. 2:1-5...... 225, 237
Judg. 2:2-3 CV........ 237
Judg. 2:2b-3 CV...... 236
Judg. 2:6-10............ 225
Judg. 2:10 CV......... 225
Judg. 2:10-15.......... 237
Judg. 2:10b-11 CV.. 236
Judg. 2:11-12 CV.... 226
Judg. 2:14b-15 CV.. 226
Judg. 2:16 KJV....... 226
Judg. 2:17 CV......... 226
Judg. 2:18-19 CV.... 226
Judg. 2:19a CV....... 231
Judg. 2:23 CV......... 226
Judg. 3:1-7.............. 237
Judg. 3:5................. 226
Judg. 3:5-6.............. 226
Judg. 3:6................. 226
Judg. 3:7a CV......... 237
Judg. 3:9 CV........... 226
Judg. 3:10-11 CV.... 227
Judg. 3:12 CV......... 227
Judg. 4:2 CV........... 227
Judg. 4:3 CV........... 227
Judg. 4:4-5 CV........ 227
Judg. 4:7 CV........... 227
Judg. 4:11 CV......... 227
Judg. 4:21............... 228
Judg. 4:21 CV......... 228
Judg. 6:6 CV........... 228
Judg. 6:7-9.............. 228
Judg. 6:10 CV......... 228
Judg. 6:12 CV......... 228
Judg. 6:14b CV....... 228
Judg. 6:16 CV......... 228
Judg. 7:2-3a CV...... 228
Judg. 7:21-22 KJV.. 351
Judg. 8:22 CV......... 228
Judg. 8:23 CV......... 228
Judg. 8:27 CV......... 228
Judg. 13:1 CV........ 229,
....................... 231, 242
Judg. 13:5 CV......... 229
Judg. 13:24 CV....... 230
Judg. 13:25 CV....... 230
Judg. 14:2b CV....... 230
Judg. 14:3b CV....... 230
Judg. 14:4 CV......... 230
Judg. 14:15-17........ 230
Judg. 15:2-3............ 230
Judg. 15:11b-13a CV 231
Judg. 16:17b CV..... 232
Judg. 16:20b CV..... 232
Judg. 16:28 CV....... 233
Judg. 16:29-30 CV.. 233
Judg. 17:3b CV....... 234
Judg. 17:6 CV......... 235
Judg. 17:6b..... 230, 231
Judg. 17:13 CV....... 235
Judg. 18:9-10 CV.... 235
Judg. 18:11 CV....... 235
Judg. 18:19 CV....... 236
Judg. 18:20 CV....... 236
Judg. 18:30-31 CV.. 236
Judg. 19:1a CV....... 236
Judg. 19:2 CV......... 237
Judg. 19:3-4, 19...... 237
Judg. 19:3a CV....... 237
Judg. 19:12 CV....... 238
Judg. 19:18............. 237
Judg. 19:22 CV....... 238
Judg. 19:23............. 238
Judg. 19:29 CV....... 238
Judg. 20:1 CV......... 238
Judg. 20:6b-7 CV.... 238
Judg. 20:8 CV......... 238
Judg. 20:13b CV..... 238
Judg. 20:18 CV....... 239
Judg. 20:23b CV..... 239
Judg. 20:26 CV....... 239
Judg. 20:27-28........ 237
Judg. 20:28b CV..... 239
Judg. 20:35a CV..... 239
Judg. 20:48 CV....... 239
Judg. 21:2-3 CV...... 239
Judg. 21:2b-3 CV.... 237
Judg. 21:3 CV......... 238
Judg. 21:15 CV....... 239
Judg. 21:25 CV
....... 230, 231, 237, 239
Judg. ch. 1.............. 225
Judg. ch. 2.............. 236
Judg. ch. 17-18....... 225
Judg. ch. 17-21...... 227,
....................... 229, 234
Judg. ch. 18............ 235
Judg. ch. 19-21....... 237
Go to page selection1 Samuel
1 Sam. 1:2b CV...... 240
1 Sam. 1:5b CV...... 240
1 Sam. 1:7b CV...... 240
1 Sam. 1:11 CV
....................... 241, 242
1 Sam. 1:15a CV..... 241
1 Sam. 1:16............ 241
1 Sam. 1:16b CV.... 241
1 Sam. 1:17 CV...... 241
1 Sam. 1:18b CV.... 241
1 Sam. 1:19 CV...... 241
1 Sam. 1:20b CV.... 241
1 Sam. 1:22 CV...... 242
1 Sam. 1:27-28a CV 242
1 Sam. 2:11 CV...... 243
1 Sam. 2:12 CV...... 243
1 Sam. 2:26 CV...... 243
1 Sam. 2:29 CV...... 243
1 Sam. 2:30-34 CV. 243
1 Sam. 3:1b CV...... 243
1 Sam. 3:7 CV........ 243
1 Sam. 3:10 CV...... 243
1 Sam. 3:13 CV...... 243
1 Sam. 3:19-20 CV. 243
1 Sam. 4:1a CV....... 243
1 Sam. 4:5b CV...... 243
1 Sam. 4:18 CV...... 242
1 Sam. 4:20-22 CV. 244
1 Sam. 4:21-22 312, 318
1 Sam. 5:7 CV........ 245
1 Sam. 6:5-6 CV..... 245
1 Sam. 6:6, 20........ 245
1 Sam. 6b CV......... 240
1 Sam. 6:19-21....... 245
1 Sam. 6:20a CV..... 245
1 Sam. 6:20b CV.... 245
1 Sam. 7:1.............. 256
1 Sam. 7:2 CV........ 246
1 Sam. 7:3 CV........ 246
1 Sam. 7:4 CV........ 246
1 Sam. 7:10b CV.... 246
1 Sam. 7:13............ 252
1 Sam. 7:13-14 CV. 246
1 Sam. 7:15............ 246
1 Sam. 7:16............ 246
1 Sam. 7:17 CV...... 247
1 Sam. 8:3 CV........ 247
1 Sam. 8:5 CV........ 242
1 Sam. 8:5b KJV....... 22
1 Sam. 8:6 CV........ 247
1 Sam. 8:7 CV........ 247
1 Sam. 8:8b CV...... 247
1 Sam. 8:11 CV 249, 254
1 Sam. 8:11-17....... 247
1 Sam. 8:18 CV...... 247
1 Sam. 8:19b-20 CV 247
1 Sam. 8:22 CV...... 248
1 Sam. 9:2 CV........ 248
1 Sam. 10:1a CV..... 248
1 Sam. 10:6 CV...... 249
1 Sam. 10:19a CV... 249
1 Sam. 10:24 CV.... 249
1 Sam. 10:24b........ 249
1 Sam. 11:13 CV.... 249
1 Sam. 12:17b CV.. 249
1 Sam. 12:19 CV.... 249
1 Sam. 12:19b CV.. 252
1 Sam. 12:20-22 CV 250
1 Sam. 12:23.......... 250
1 Sam. 12:25 CV.... 250
1 Sam. 13:5b CV.... 250
1 Sam. 13:7b CV.... 250
1 Sam. 13:11a CV... 250
1 Sam. 13:12b CV.. 250
1 Sam. 13:13-14 CV 250
1 Sam. 13:14 CV.... 252
1 Sam. 13:15 CV.... 252
1 Sam. 14:6 CV...... 251
1 Sam. 14:7 CV...... 251
1 Sam. 14:15b CV.. 251
1 Sam. 14:21-23a CV 251
1 Sam. 14:24 CV.... 251
1 Sam. 14:29-30 CV 252
1 Sam. 14:44b CV.. 252
1 Sam. 14:45a CV... 252
1 Sam. 14:52a CV... 252
1 Sam. 15:12 CV.... 253
1 Sam. 15:13b CV.. 252
1 Sam. 15:15.......... 252
1 Sam. 15:22-23 CV 252
1 Sam. 15:22b KJV. 241
1 Sam. 15:28 CV.... 253
1 Sam. 15:35a CV... 253
1 Sam. 16:1b CV.... 253
1 Sam. 16:7 CV...... 232
1 Sam. 16:13.......... 253
1 Sam. 16:18 CV.... 253
1 Sam. 16:23 CV.... 253
1 Sam. 17:11 CV.... 253
1 Sam. 17:15 CV.... 253
1 Sam. 17:24 CV.... 253
1 Sam. 17:26b CV.. 254
1 Sam. 17:32 CV.... 254
1 Sam. 17:36-37 CV 254
1 Sam. 17:55b CV.. 254
1 Sam. 17:58 CV.... 254
1 Sam. 17:58b CV.. 254
1 Sam. 18:1 CV...... 254
1 Sam. 18:2 CV...... 254
1 Sam. 19:13 CV.... 256
1 Sam. 21:1-6......... 246
1 Sam. 21:1-9......... 236
1 Sam. 23:22 NASB 216
1 Sam. 24:16 CV.... 254
1 Sam. 28:16-19 CV 253
1 Sam. ch. 7............ 250
1 Sam. ch. 14.......... 249
Go to page selection2 Samuel
2 Sam. 5:2b CV...... 255
2 Sam. 5:10 CV...... 255
2 Sam. 5:12 CV...... 255
2 Sam. 5:13-16....... 255
2 Sam. 5:19b CV.... 255
2 Sam. 5:24 CV...... 255
2 Sam. 7:1-2 CV..... 256
2 Sam. 7:9b-13 CV. 270
2 Sam. 7:10 KJV 10, 257
2 Sam. 7:10-11a CV 257
2 Sam. 7:10-17....... 206
2 Sam. 7:11b KJV....... 9
2 Sam. 7:11b-14a CV 257
2 Sam. 7:12b KJV... 257
2 Sam. 7:12-13 259, 279
2 Sam. 7:12-13 KJV... 9
2 Sam. 7:12b-15
KJV.................. 301
2 Sam. 7:13............ 257
2 Sam. 7:14........ 9, 258
2 Sam. 7:14b CV.... 257
2 Sam. 7:15............ 169
2 Sam. 7:15-16 CV. 257
2 Sam. 7:19 CV...... 259
2 Sam. 7:19b CV.... 258
2 Sam. 7:19b KJV....... 9
2 Sam. 7:19c
my trans............. 258
2 Sam. 12:1-13....... 169
2 Sam. 12:7-13 KJV 160
2 Sam. 12:13a CV... 169
2 Sam. 12:13b CV.. 169
2 Sam. 23:5b CV
....................... 259, 525
2 Sam. 24:1............ 260
2 Sam. ch. 7........ 9, 270
Go to page selection1 Kings
1 Kings 3:3 KJV..... 261
1 Kings 3:5 CV....... 261
1 Kings 3:9 CV....... 261
1 Kings 3:13 CV..... 261
1 Kings 4:21 CV..... 261
1 Kings 8:10-11 CV 261
1 Kings 8:27-30, 41-43
CV..................... 262
1 Kings 9:7-8a CV.. 262
1 Kings 11:1-2 CV.. 262
1 Kings 11:4b CV... 262
1 Kings 11:4b KJV. 266
1 Kings 11:5-6 CV.. 262
1 Kings 11:9b-10a
CV..................... 262
1 Kings 11:11-13 CV 263
1 Kings 11:31b KJV 265
1 Kings 11:38 CV... 265
1 Kings 12:1........... 265
1 Kings 12:7 CV..... 265
1 Kings 12:10b-11
CV..................... 266
1 Kings 12:15 CV... 266
1 Kings 12:21......... 304
1 Kings 12:24a CV. 266
1 Kings 12:26-27 CV
............................... 266
1 Kings 12:26-29.... 225
1 Kings 12:28-29 CV 267
1 Kings 12:30 CV... 267
1 Kings 16:30-31 CV 268
1 Kings 16:33 CV... 268
1 Kings 18:36b-37
CV..................... 268
1 Kings 18:39b CV. 268
1 Kings 19:4b CV... 268
1 Kings 19:9b CV... 268
1 Kings 19:10 CV... 268
1 Kings 19:11b CV. 268
1 Kings 19:12b CV. 268
1 Kings 19:14 CV..... 58
1 Kings 19:18 CV..... 58
............................... 268
1 Kings ch. 12-13... 109
Go to page selection2 Kings
2 Kings 17:5-6 CV.. 271
2 Kings 17:7-12 CV 271
2 Kings 17:13-14.... 271
2 Kings 17:16-18
CV.................... 271
2 Kings 17:23b CV. 271
2 Kings 18:3-5 CV.. 272
2 Kings 19:16-10
KJV................... 351
2 Kings 19:21-28
KJV................... 351
2 Kings 19:35 KJV. 351
2 Kings 21:7 KJV... 310
2 Kings 23:5 KJV... 312
Go to page selection1 Chronicles
1 Chr. 16:4 KJV...... 256
1 Chr. 16:37 KJV.... 256
1 Chr. 16:39........... 256
1 Chr. 16:39-40
KJV.................. 256
1 Chr. 17:13........... 169
1 Chr. 21:14 KJV.... 260
1 Chr. 21:15 KJV.... 261
1 Chr. 21:26 KJV.... 261
1 Chr. 21:29........... 216
1 Chr. 22:1 KJV...... 261
1 Chr. 22:1-5.......... 261
1 Chr. 22:8 KJV...... 260
1 Chr. 22:9 KJV...... 260
1 Chr. 22:11-12
KJV................... 261
1 Chr. 24:1-31........ 311
1 Chr. 28:2b-7 KJV 260
1 Chr. 29:1-9.......... 261
Go to page selection2 Chronicles
2 Chr. 1:3............... 216
2 Chr. 1:9 RSV....... 102
2 Chr. 6:42............. 169
2 Chr. 11:14b KJV.. 267
2 Chr. 11:16........... 267
2 Chr. 11:17........... 267
2 Chr. 12:1b KJV.... 267
2 Chr. 12:14 KJV.... 267
2 Chr. 14:2 KJV...... 267
2 Chr. 15:9 KJV...... 267
2 Chr. 32:21a KJV.. 351
2 Chr. 36:12-14
KJV................... 312
Go to page selectionJob
Job 1:6-12................ 60
Job 5:2...................... 59
Job 9:9 RSV.............. 82
Job 15:5.................... 59
Psalms
Ps. 14:1-4 CV......... 160
Ps. 14:1a KJV......... 324
Ps. 14:1b KJV......... 324
Ps. 16:8.................. 301
Ps. 16:8-11............. 278
Ps. 19:1-4a CV......... 82
Ps. 19:9b KJV......... 315
Ps. 32:1-2............... 169
Ps. 34:20................ 347
Ps. 51:4b KJV......... 315
Ps. 69:28................ 354
Ps. 78:60 CV.......... 218
Ps. 82:1-8................. 41
Ps. 82:6.................... 69
Ps. 87:6.................. 354
Ps. 89:24................ 169
Ps. 106:19-20, 34-39
............................... 331
Ps. 106:23, 32-33... 129
Ps. 106:32-33......... 135
Ps. 106:32-33 CV... 192
Ps. 110:4.................. 90
Ps. 147:4 RSV.......... 82
Ps. 147:19-20......... 337
Ps. 147:19-20 CV 37, 83
Ps. 147:19-20 KJV..... 8
Go to page selectionProverbs
Prov. 12:16............... 59
Prov. 13:16............... 59
Ecclesiastes
Eccl. 3:1-3, 10-11 CV 56
Go to page selectionIsaiah
Isa. 1:1................... 275
Isa. 1:3................... 189
Isa. 2:2........... 275, 276
Isa. 2:2 KJV............ 276
Isa. 2:2-5................ 276
Isa. 2:3..................... 22
Isa. 2:3 KJV............ 276
Isa. 2:4 KJV............ 276
Isa. 4:2........... 275, 329
Isa. 4:2 KJV............ 277
Isa. 4:2-6................ 276
Isa. 4:3-4................ 277
Isa. 4:3-4 KJV........ 277
Isa. 4:5 KJV............ 277
Isa. 4:6 KJV............ 278
Isa. 7:8................... 271
Isa. 7:10-14.............. 92
Isa. 7:14 KJV.............. 6
Isa. 9:1-2................ 289
Isa. 9:6-7................ 278
Isa. 9:6-7 EB.......... 278
Isa. 11:1 KJV.......... 275
Isa. 11:1-10............ 329
Isa. 11:2b KJV........ 275
Isa. 11:4................. 275
Isa. 11:6-8.............. 280
Isa. 11:6-9.............. 280
Isa. 11:9 KJV.......... 280
Isa. 11:10-12 KJV.. 281
Isa. 11:11............... 282
Isa. 11:12............... 281
Isa. 11:15 KJV........ 282
Isa. 11:15b my trans. 282
Isa. 11:16a KJV...... 282
Isa. 11:16b............. 282
Isa. 13:1................. 283
Isa. 13:6 KJV.......... 283
Isa. 13:10, 13 KJV.. 283
Isa. 13:17............... 283
Isa. 13:19............... 283
Isa. 14:12 RSV....... 283
Isa. 14:12-20.......... 283
Isa. 28:16 KJV 336, 342
Isa. 36:16............... 337
Isa. 39:5-7 KJV...... 272
Isa. 40:1-2 KJV...... 272
Isa. 40:3-5 KJV...... 272
Isa. 40:5................. 273
Isa. 40:10............... 273
Isa. 40:10 KJV........ 273
Isa. 40:25-26 RSV.... 82
Isa. 42:1, 6-7.......... 274
Isa. 42:1, 6-7 KJV.. 274
Isa. 42:6-9 KJV...... 289
Isa. 42:9................. 274
Isa. 44:28............... 284
Isa. 45:1................. 284
Isa. 45:6b-7a CV...... 59
Isa. 49:6................. 284
Isa. 49:6 KJV.......... 284
Isa. 49:8......... 127, 186
Isa. 50:1 KJV.......... 284
Isa. 50:1a KJV........ 284
Isa. 50:1-3.............. 284
Isa. 50:2-3 KJV...... 284
Isa. 50:2b KJV........ 286
Isa. 50:3 KJV.......... 286
Isa. 51:6 my trans... 274
Isa. 52:7 KJV......... 286,
............................... 320
Isa. 52:9................. 282
Isa. 55:1-2.............. 287
Isa. 55:3......... 169, 287
Isa. 55:3b............... 287
Isa. 55:3b KJV........ 287
Isa. 55:4-5 KJV...... 288
Isa. 55:10-11 RSV.... 55
Isa. 56:11 KJV........ 299
Isa. 60:14............... 288
Isa. 60:14 KJV........ 288
Isa. 60:18............... 290
Isa. 60:19 KJV........ 290
Isa. 60:19-20 KJV.. 290
Isa. 60:21-22.. 291, 292
Isa. 60:21-22 KJV.. 291
Isa. 60:22a KJV...... 292
Isa. 61:1-2a KJV..... 287
Isa. 61:2b-3 KJV.... 287
Isa. 61:4-9.............. 287
Isa. 61:6 KJV.......... 297
Isa. 61:6a................ 296
Isa. 65:17-18 KJV.. 292
Isa. 65:17-23.......... 292
Isa. 65:17-25.......... 273
Isa. 65:18............... 293
Isa. 65:20 EB.......... 293
Isa. 65:23............... 293
Isa. 65:23 KJV........ 293
Isa. 66:5-13............ 273
Isa. 66:7-8 KJV...... 274
Isa. 66:8......... 285, 291
Isa. 66:8 KJV.......... 291
Isa. 66:15-16.......... 294
Isa. 66:15-16 KJV.. 294
Isa. 66:19............... 296
Isa. 66:19-21.......... 296
Isa. 66:20-21 KJV.. 296
Isa. 66:22 KJV........ 297
Isa. 66:22-24.......... 297
Isa. 66:22b............. 297
Isa. 66:24............... 298
Isa. 66:24 KJV........ 297
Isa. ch. 1................. 273
Isa. ch. 1-39........... 272
Isa. ch. 11............... 280
Isa. ch. 13............... 283
Isa. ch. 60............... 290
Isa. ch. 61............... 287
Go to page selectionJeremiah
Jer. 2:11-13............ 331
Jer. 3:6-7................ 304
Jer. 3:7-8 KJV......... 298
Jer. 3:10-11 KJV..... 298
Jer. 3:12 KJV.......... 298
Jer. 3:13.................. 298
Jer. 3:14 KJV.......... 298
Jer. 3:15-16 KJV..... 298
Jer. 3:17.................. 299
Jer. 3:17 KJV.......... 299
Jer. 3:18.................. 300
Jer. 7:16 KJV.......... 310
Jer. 7:30-31............ 297
Jer. 11:14................ 310
Jer. 14:11................ 310
Jer. 17:1 KJV.......... 300
Jer. 17:1, 5, 9.......... 300
Jer. 17:4 CV............ 300
Jer. 17:5 KJV.......... 300
Jer. 17:9a KJV........ 300
Jer. 17:9b................ 300
Jer. 17:10a.............. 300
Jer. 23:5.................. 329
Jer. 23:5 KJV.......... 300
Jer. 23:6 KJV.......... 301
Jer. 23:6a KJV........ 302
Jer. 23:6b KJV........ 302
Jer. 25:11 KJV........ 332
Jer. 29:10................ 313
Jer. 29:10 KJV........ 332
Jer. 30:3a KJV........ 302
Jer. 30:5-7 KJV....... 302
Jer. 30:6.................. 303
Jer. 30:7.......... 108, 303
Jer. 30:7 KJV.......... 106
............... 109, 302, 348
Jer. 31:6b................ 109
Jer. 31:15................ 110
Jer. 31:15 KJV 109, 304
Jer. 31:16 KJV........ 304
Jer. 31:16-18 KJV... 110
Jer. 31:18 KJV........ 304
Jer. 31:18-40.......... 109
Jer. 31:19 KJV........ 305
Jer. 31:20 KJV 110, 306
Jer. 31:20a KJV...... 305
Jer. 31:21................ 306
Jer. 31:22 KJV........ 306
Jer. 31:27 KJV........ 110
Jer. 31:31................ 182
Jer. 31:31 KJV 110, 307
Jer. 31:31-34.. 110, 160
............... 307, 309, 313
Jer. 31:32 KJV........ 307
Jer. 31:33................ 182
Jer. 31:33 KJV 150, 308
Jer. 33:7-8 KJV....... 307
Jer. 33:15................ 329
Jer. 50:20 KJV........ 309
Jer. ch. 30-31.......... 109
Go to page selectionEzekiel
Ezk. 8:3 KJV mod.. 310
Ezk. 8:3b KJV........ 310
Ezk. 8:4.................. 310
Ezk. 8:6 KJV.......... 311
Ezk. 8:10................ 331
Ezk. 8:10 KJV........ 311
Ezk. 8:12 KJV........ 311
Ezk. 8:13 KJV........ 311
Ezk. 8:15 KJV........ 311
Ezk. 8:17................ 312
Ezk. 8:17b Heb. MT 312
Ezk. 8:18 KJV........ 312
Ezk. 9:1-2............... 312
Ezk. 9:3.................. 312
Ezk. 9:4.................. 314
Ezk. 9:4b KJV........ 312
Ezk. 10:18.............. 312
Ezk. 10:19.............. 312
Ezk. 11:13b KJV.... 313
Ezk. 11:16 KJV...... 313
Ezk. 11:17 KJV...... 313
Ezk. 11:19 KJV...... 150
Ezk. 11:19-20 KJV. 313
Ezk. 11:23 KJV...... 312
Ezk. 14:14, 20........ 372
Ezk. 18:1-32........... 160
Ezk. 18:2 KJV........ 313
Ezk. 18:3 KJV........ 314
Ezk. 18:4 KJV........ 314
Ezk. 18:5-9............. 314
Ezk. 18:20 KJV...... 314
Ezk. 18:20a CV...... 162
Ezk. 18:21.............. 314
Ezk. 18:22.............. 314
Ezk. 18:23 CV........ 162
Ezk. 18:23-24 CV... 262
Ezk. 18:24 CV........ 169
Ezk. 18:26.............. 314
Ezk. 18:27-28 CV... 169
Ezk. 18:29a KJV..... 315
Ezk. 18:29b-30a
KJV................... 315
Ezk. 18:30-32 KJV. 315
Ezk. 18:30b CV...... 168
Ezk. 18:30b-32 CV. 162
Ezk. 18:31.............. 314
Ezk. 18:32 CV........ 169
Ezk. 28:12-19......... 283
Ezk. 34:22-23 KJV. 305
Ezk. 34:23-26 KJV. 315
Ezk. 34:25.............. 305
Ezk. 36:25-28 KJV. 315
Ezk. 36:26.............. 182
Ezk. 37:1-14........... 350
Ezk. 37:4 KJV........ 318
Ezk. 37:7 KJV........ 318
Ezk. 37:7-8............. 320
Ezk. 37:8b KJV...... 318
Ezk. 37:9 KJV........ 318
Ezk. 37:10...... 319, 320
Ezk. 37:10 KJV...... 318
Ezk. 37:11a KJV..... 318
Ezk. 37:11b KJV.... 318
Ezk. 37:12 KJV...... 318
Ezk. 37:16.............. 321
Ezk. 37:17.............. 321
Ezk. 37:19...... 321, 340
Ezk. 37:21 KJV, ASV 321
Ezk. 37:22 KJV...... 321
Ezk. 37:22-24 KJV. 344
Ezk. 37:24.............. 321
Ezk. 37:25 KJV...... 321
Ezk. 37:26.............. 322
Ezk. 37:26b-27 KJV 322
Ezk. 42:20.............. 323
Ezk. 43:2-5 KJV..... 323
Ezk. 43:7a KJV....... 324
Ezk. 43:10 KJV...... 323
Ezk. 44:2 KJV........ 324
Ezk. 44:3a KJV....... 324
Ezk. 44:9 KJV........ 324
Ezk. 44:10 KJV...... 324
Ezk. 44:11a KJV..... 324
Ezk. 44:13a KJV..... 325
Ezk. 44:15-16 KJV. 325
Ezk. 44:23-24 KJV. 325
Ezk. 46:16-17......... 326
Ezk. 46:16-17 KJV. 325
Ezk. 47:5 KJV........ 326
Ezk. 47:7 KJV........ 326
Ezk. 47:8 KJV........ 326
Ezk. 47:8-10........... 489
Ezk. 47:9a KJV....... 326
Ezk. 47:10 KJV...... 327
Ezk. 47:11 KJV...... 327
Ezk. 47:12.............. 327
Ezk. 47:13-21......... 328
Ezk. 47:22 KJV...... 328
Ezk. 48:35 KJV...... 328
Ezk. ch. 8-11......... 310,
....................... 312, 313
Ezk. ch. 9-11.......... 312
Ezk. ch. 40-42........ 323
Ezk. ch. 40-48........ 322
............... 334, 335, 346
Ezk. ch. 47..... 326, 350
Go to page selectionDaniel
Dan. 1:1 CV............ 329
Dan. 1:4b................ 329
Dan. 1:8a CV.......... 329
Dan. 1:9.................. 329
Dan. 1:17................ 329
Dan. 2:1.................... 27
Dan. 2:19................ 329
Dan. 2:20b CV........ 329
Dan. 2:21-22a CV
....................... 329, 330
Dan. 2:34 KJV........ 332
Dan. 2:35 KJV........ 332
Dan. 2:44 CV.......... 330
Dan. 2:47b CV.......... 26
Dan. 2:49.................. 27
Dan. 3:12 CV............ 27
Dan. 3:26b CV mod.. 27
Dan. 3:28b-29 CV.... 27
Dan. 4:17b CV.......... 27
Dan. 4:24-25 CV.... 329
Dan. 4:25b CV 329, 330
Dan. 4:25b-32b CV 329
Dan. 4:26................ 329
Dan. 4:26b CV.......... 27
Dan. 4:34-37 CV...... 28
Dan. 4:34b-35 CV.. 330
Dan. 4:37 CV.......... 329
Dan. 7:13 CV.. 329, 330
Dan. 7:14........ 115, 116
Dan. 7:14 CV.......... 330
Dan. 7:14 KJV........ 145
Dan. 7:14, 18 CV.... 115
Dan. 7:18, 21, 25, 27
............................... 277
Dan. 7:18, 27 KJV.. 290
Dan. 9:22b-23 KJV. 333
Dan. 9:24 EB.......... 333
Dan. 9:24b EB........ 333
Dan. 9:24b my trans. 333
Dan. 9:24c EB........ 333
Dan. 9:24d EB........ 333
Dan. 9:24e EB........ 333
Dan. 9:25a KJV...... 333
Dan. 9:25b KJV...... 333
Dan. 9:26a KJV...... 333
Dan. 9:26b KJV...... 334
Dan. 9:26c KJV...... 334
Dan. 9:27 KJV........ 334
Dan. 10:14 CV.......... 24
Dan. 12:1........ 109, 354
Dan. 12:1 CV.......... 111
Dan. 12:1 KJV 106, 110
Dan. 12:1-3............ 320
Dan. 12:1a.............. 320
Dan. 12:1b CV.......... 28
Dan. 12:1b KJV...... 110
Dan. 12:1b-2 CV.... 320
Dan. 12:2................ 113
Dan. 12:2 CV.......... 111
Dan. 12:4 CV............ 24
Dan. 12:9 CV.......... 334
Dan. ch. 2................. 26
Dan. ch. 4................. 27
Dan. ch. 8............... 333
Dan. ch. 9............... 334
Dan. ch. 10............... 28
Dan. ch. 12............. 111
Go to page selectionHosea
Hos. 1:6.................. 269
Hos. 1:6b-7a CV..... 271
Hos. 1:7.................. 270
Hos. 1:9.. 109, 123, 269
Hos. 1:10-11......... 123,
....................... 270, 306
Hos. 1:10-11 CV
....................... 123, 269
Hos. 1:11 (CV)....... 306
Hos. 2:18................ 269
Hos. 2:19-20 CV.... 269
Hos. 2:23................ 306
Hos. 12:4................ 106
Go to page selectionJoel
Joel 2:28................. 182
Joel 2:28-32............ 347
Joel 2:28-32a.......... 291
Joel 2:31 KJV......... 283
Amos
Amos 9:9-15......... 109,
............... 123, 300, 340
Amos 9:11.............. 257
Amos 9:11-12 CV.. 269
Micah
Mic. 4:1-7 KJV....... 337
Mic. 4:2.................... 22
Mic. 4:3.................. 338
Mic. 4:4a KJV......... 338
Mic. 4:4b KJV........ 338
Go to page selectionHaggai
Hag. 1:1.................. 336
Zechariah
Zech. 1:2-17........... 334
Zech. 1:16 KJV....... 335
Zech. 1:18-21......... 335
Zech. 2:1-13........... 335
Zech. 2:4................ 335
Zech. 2:4b-7 KJV... 335
Zech. 2:5................ 335
Zech. 2:8 KJV......... 335
Zech. 2:10-11 KJV. 335
Zech. 2:12 KJV....... 335
Zech. 3:1-10........... 336
Zech. 3:1b KJV....... 336
Zech. 3:2b KJV....... 336
Zech. 3:3 KJV......... 336
Zech. 3:4b KJV....... 336
Zech. 3:7b KJV....... 336
Zech. 3:8-9............. 336
Zech. 3:9................ 340
Zech. 3:9a KJV....... 336
Zech. 3:9b KJV....... 337
Zech. 3:10 KJV....... 337
Zech. 4:4b KJV....... 338
Zech. 4:6b KJV....... 338
Zech. 4:7................ 338
Zech. 4:9a............... 339
Zech. 4:9b.............. 339
Zech. 4:10.............. 340
Zech. 4:10b KJV..... 340
Zech. 4:12.............. 339
Zech. 4:12 KJV....... 339
Zech. 4:14 KJV....... 339
Zech. 6:12-13 KJV. 339
Zech. 8:3................ 336
Zech. 8:23.............. 340
Zech. 8:23 KJV....... 340
Zech. 9:9................ 341
Zech. 9:9b KJV....... 341
Zech. 9:10a KJV..... 341
Zech. 9:10b KJV,
ASV................... 341
Zech. 9:11 KJV....... 341
Zech. 9:13.............. 342
Zech. 9:14a............. 342
Zech. 9:14b KJV..... 342
Zech. 9:15.............. 342
Zech. 9:16 KJV....... 342
Zech. 10:4.............. 342
Zech. 10:5 KJV....... 342
Zech. 10:6a............. 342
Zech. 10:6b............ 342
Zech. 10:6c............. 342
Zech. 10:7a KJV..... 342
Zech. 10:7b KJV..... 342
Zech. 10:9 KJV....... 342
Zech. 10:12 CV...... 342
Zech. 11:4, 7, 9, 12-13
KJV.................. 343
Zech. 11:4-14. 342, 343
Zech. 11:4b............ 343
Zech. 11:5a............. 342
Zech. 11:5b............ 342
Zech. 11:6.............. 343
Zech. 11:7a KJV, CV,
LXX.................. 343
Zech. 11:8a KJV..... 345
Zech. 11:9a KJV..... 343
Zech. 11:10a CV..... 343
Zech. 11:11 CV...... 343
Zech. 11:11b KJV... 343
Zech. 11:12............ 343
Zech. 11:12 KJV, ASV.
............................... 342
Zech. 11:13............ 343
Zech. 11:14b KJV... 343
Zech. 11:15.... 345, 352
Zech. 11:15-17....... 345
Zech. 11:16 KJV..... 345
Zech. 12:2 KJV....... 346
Zech. 12:3.............. 346
Zech. 12:4 KJV....... 346
Zech. 12:5 KJV....... 346
Zech. 12:6 KJV....... 346
Zech. 12:7a............. 347
Zech. 12:7b............ 347
Zech. 12:9 KJV....... 347
Zech. 12:10.... 347, 348
Zech. 12:10 KJV..... 347
Zech. 12:10a KJV... 347
Zech. 12:10b KJV... 347
Zech. 13:1 KJV....... 348
Zech. 13:6.............. 348
Zech. 13:6 KJV....... 348
Zech. 13:7.............. 348
Zech. 13:8.............. 348
Zech. 13:9 KJV....... 348
Zech. 14:2a KJV..... 348
Zech. 14:2b............ 348
Zech. 14:2c............. 349
Zech. 14:3.............. 349
Zech. 14:4-11......... 349
Zech. 14:4a............. 349
Zech. 14:4b............ 349
Zech. 14:5.............. 349
Zech. 14:5b............ 349
Zech. 14:7a CV....... 349
Zech. 14:7b KJV..... 349
Zech. 14:7c............. 349
Zech. 14:8.............. 350
Zech. 14:9 KJV....... 350
Zech. 14:12a KJV... 350
Zech. 14:12b.......... 350
Zech. 14:13b KJV... 351
Zech. 14:16 KJV..... 351
Zech. 14:17b KJV... 351
Zech. 14:18b KJV... 351
Zech. 14:19 KJV..... 351
Zech. 14:21b KJV... 352
Zech. ch. 9-14........ 334
Zech. ch. 11............ 346
Zech. ch. 12............ 346
Zech. ch. 14............ 349
Go to page selectionMalachi
Mal. 1:2 KJV.......... 352
Mal. 1:2-3............... 135
Mal. 1:6a KJV......... 352
Mal. 1:6b................ 352
Mal. 1:7-8............... 352
Mal. 1:9 KJV.......... 353
Mal. 2:7 KJV.......... 352
Mal. 2:8.................. 352
Mal. 2:8 KJV.......... 352
Mal. 2:17 KJV........ 353
Mal. 3:1.................. 353
Mal. 3:1 KJV.......... 353
Mal. 3:2 KJV.......... 353
Mal. 3:3.................. 354
Mal. 3:3 KJV.......... 353
Mal. 3:4a KJV......... 354
Mal. 3:5.................. 354
Mal. 3:9 KJV.......... 354
Mal. 3:12 KJV........ 354
Mal. 3:14 KJV........ 354
Mal. 3:15................ 354
Mal. 3:16-17 CV..... 354
Mal. 3:18................ 354
Mal. 4:1 KJV.......... 354
Mal. 4:4 KJV.......... 354
Mal. 4:5 KJV.......... 354
Mal. 4:5-6............... 355
Mal. 4:6 CV............ 355
Go to page selectionNEW TESTAMENT
Matthew
Matt. 1:1................... 69
Matt. 1:1 CV............. 69
Matt. 1:18-23 KJV...... 6
Matt. 1:20-21 CV.... 316
Matt. 1:21b CV
...................... 227, 259,
Matt. 1:23 KJV....... 328
Matt. 2:6b CV......... 259
Matt. 2:13b CV......... 23
Matt. 2:18............... 110
Matt. 3:1, 3 KJV..... 272
Matt. 3:2 CV........... 248
Matt. 3:3 CV........... 259
Matt. 3:6 CV........... 170
Matt. 3:7................. 170
Matt. 3:7 CV........... 343
Matt. 3:7b CV. 115, 126
Matt. 3:10a CV 115, 294
Matt. 3:11 CV......... 319
Matt. 3:11-12 CV.... 294
Matt. 3:12b CV....... 295
Matt. 4:1................. 233
Matt. 4:1-11............ 399
Matt. 4:8-10...... 60, 330
Matt. 4:10 CV......... 119
Matt. 4:16............... 112
Matt. 4:16 CV. 205, 289
Matt. 4:17 CV......... 289
Matt. 4:19 KJV....... 327
Matt. 5:17 KJV....... 275
Matt. 5:29-30 CV,
NGEINT........... 297
Matt. 5:34 CV........... 35
Matt. 6:33 KJV....... 248
Matt. 9:36 KJV....... 273
Matt. 11:13 CV....... 355
Matt. 11:14 CV....... 354
Matt. 11:16............. 275
Matt. 12:42............. 275
Matt. 13:3-11 CV.... 344
Matt. 13:19 CV....... 286
Matt. 13:36-43 281, 285
............................... 303
Matt. 13:37b............. 21
Matt. 13:38a........... 321
Matt. 13:38a CV..... 320
Matt. 13:38b CV..... 320
Matt. 13:39b-43 CV.. 21
Matt. 13:40 CV......... 21
Matt. 13:41 CV......... 21
Matt. 13:42............... 22
Matt. 13:43............. 347
Matt. 13:43a CV..... 282
Matt. 15:6b-7a CV.... 15
Matt. 16:18............. 257
Matt. 16:18b CV..... 270
Matt. 16:27-28.......... 23
Matt. 19:4-6.............. 48
Matt. 19:25 CV....... 291
Matt. 19:25b CV..... 291
Matt. 19:26 CV....... 291
Matt. 19:27 KJV..... 291
Matt. 19:28............. 291
Matt. 19:28-29 KJV 291
Matt. 21:1-5............ 341
Matt. 21:43 CV......... 35
Matt. 23:13-33........ 345
Matt. 23:33 CV,
NGEINT............ 297
Matt. 23:33, 35 CV. 277
Matt. 23:33-36 130, 201
Matt. 23:33-36 CV
......................... 53, 276
Matt. 23:36............. 275
Matt. 23:37-38 CV.... 18
Matt. 23:38b CV....... 18
Matt. 24:1-8, Grk.
text...................... 21
Matt. 24:2 CV... 84, 313
Matt. 24:3 CV......... 111
Matt. 24:3b CV......... 21
Matt. 24:4 CV......... 111
Matt. 24:5, 11-13
CV..................... 345
Matt. 24:6b CV......... 21
Matt. 24:7a CV 316, 338
Matt. 24:9................. 55
Matt. 24:13 CV......... 21
Matt. 24:13-14.......... 55
Matt. 24:15............... 55
Matt. 24:15 CV......... 24
Matt. 24:15 KJV..... 303
Matt. 24:15-16 CV.. 111
Matt. 24:29-31........ 283
Matt. 24:29-31 CV.. 281
Matt. 24:29-37 CV.... 84
Matt. 24:34............. 275
Matt. 24:34 CV. 55, 282
Matt. 24:34 KJV......... 5
Matt. 24:34b CV....... 23
Matt. 25:21 CV....... 325
Matt. 25:26-30 CV.. 325
Matt. 26:14-15 CV.. 344
Matt. 26:26-28 CV.. 149
Matt. 26:31 KJV 273, 348
Matt. 28:16-20.......... 55
Matt. 28:19-20 CV.. 324
Matt. 28:20 CV....... 280
Matt. 28:20b CV 86, 284
Matt. ch. 1-4........... 367
Matt. ch. 5-7........... 287
Matt. ch. 13.............. 20
Matt. ch. 24............ 111
Go to page selectionMark
Mk. 1:10-11........... 274
Mk. 1:12................. 233
Mk. 1:14-15 CV..... 248
Mk. 2:28 CV............... 7
Mk. 6:34 KJV......... 299
Mk. 7:9..................... 15
Mk. 10:24a CV....... 291
Mk. 10:30 CV......... 292
Mk. 14:27............... 348
Mk. 16:15............... 280
Go to page selectionLuke
Lk. 1:17b CV.......... 355
Lk. 1:30-33 CV...... 316
Lk. 1:32 CV............ 259
Lk. 1:68-71a CV..... 141
Lk. 1:71.................. 233
Lk. 1:76-79............ 358
Lk. 1:79.................... 60
Lk. 3:2, 4 KJV........ 273
Lk. 3:3 CV...... 170, 259
Lk. 3:7
....... 126, 170, 290, 387
Lk. 3:7 CV.............. 259
Lk. 3:7-9................ 355
Lk. 3:21-22............ 274
Lk. 3:38.......... 7, 54, 69
Lk. 3:38 CV.............. 46
Lk. 4:1-2 CV.......... 233
Lk. 4:17-21 CV...... 186
Lk. 4:21b CV.......... 287
Lk. 9:28-36............ 155
Lk. 9:30-31 CV...... 135
Lk. 9:62...................... 1
Lk. 11:47-51 CV...... 18
Lk. 11:50-51 CV...... 57
Lk. 13:34a CV........ 277
Lk. 14:28-31.............. 1
Lk. 16:14-16a KJV. 275
Lk. 16:16a.............. 275
Lk. 16:16a CV........ 358
Lk. 19:14b CV.... 12, 17
Lk. 22:28-30.......... 316
Lk. 22:28-30 CV.... 258
Lk. 22:29 CV.. 274, 301
Lk. 22:29-30.......... 336
Lk. 22:29-30 CV 270, 278
Lk. 22:29b CV........ 332
Lk. 22:30b CV........ 301
Lk. 24:44 CV.......... 280
Lk. 24:44-49 CV.... 284
Lk. 24:47................ 280
Go to page selectionJohn
Jn. 1:1-5 my trans... 205
Jn. 1:6..................... 319
Jn. 1:6-7 CV........... 259
Jn. 1:6-11 my trans. 205
Jn. 1:6, 12 CV mod. 353
Jn. 1:12 CV mod..... 319
Jn. 1:12 my trans.... 260
Jn. 1:12b my trans.. 170
Jn. 1:13................... 376
Jn. 1:13b CV........... 361
Jn. 1:14................... 109
Jn. 1:14 CV...... 11, 154,
273, 278, 313, 328, 335
Jn. 1:14a CV........... 260
Jn. 1:15a CV........... 260
Jn. 1:17 my trans.... 183
Jn. 1:18................... 148
Jn. 1:18a CV........... 148
Jn. 1:18b CV........... 148
Jn. 1:23 KJV........... 273
Jn. 1:29 CV............. 142
Jn. 1:31................... 319
Jn. 1:32-33............. 274
Jn. 1:51 CV mod..... 104
Jn. 2:19b CV........... 313
Jn. 2:21 CV............. 313
Jn. 3:3..................... 159
Jn. 3:3 CV....... 155, 319
Jn. 3:5b-7 CV......... 319
Jn. 3:9b CV............. 319
Jn. 3:10-12 CV....... 319
Jn. 3:10b-12
my trans............ 155
Jn. 3:12 CV............... 10
................. 97, 257, 336
Jn. 3:16 KJV mod....... 6
Jn. 4:10 CV............. 326
Jn. 4:14 CV............. 326
Jn. 4:22 CV............. 340
Jn. 4:22b CV........... 269
Jn. 4:23................... 293
Jn. 4:34 KJV........... 273
Jn. 5:17 KJV........... 273
Jn. 5:19-29............... 47
Jn. 5:21................... 112
Jn. 5:21 CV............. 112
Jn. 5:21-29............. 112
Jn. 5:23 CV............. 112
Jn. 5:24-26 CV 206, 320
Jn. 5:24-29....... 49, 320
Jn. 5:24b CV........... 112
Jn. 5:25b CV........... 112
Jn. 5:26................... 319
Jn. 5:28-29 CV
my elaboration... 320
Jn. 5:28b-29 CV mod. 113
Jn. 5:29................... 114
Jn. 5:29 CV mod..... 113
Jn. 5:36 CV............. 273
Jn. 5:46-47 CV....... 143
Jn. 6:14 my trans.... 144
Jn. 6:27 CV............. 327
Jn. 6:28 CV............. 144
Jn. 6:29 my trans.... 144
Jn. 6:37, 39 CV....... 120
Jn. 6:40................... 144
Jn. 6:40 CV mod..... 143
Jn. 6:47................... 144
Jn. 6:51................... 144
Jn. 7:19b-20 CV..... 112
Jn. 7:37b-38 CV..... 326
Jn. 7:39a CV........... 326
Jn. 8:12................... 144
Jn. 8:32b-34 CV....... 14
Jn. 8:33 CV............. 299
Jn. 8:34-36 my trans. 299
Jn. 8:37-44a CV........ 14
Jn. 8:40-41a CV...... 285
Jn. 8:40-44 CV mod. 61
Jn. 8:40a, 44a CV... 303
Jn. 8:44................... 343
Jn. 8:44a CV........... 285
Jn. 8:44b CV........... 286
Jn. 8:54-55 CV......... 15
Jn. 9:39-41 CV......... 15
Jn. 9:39b CV........... 343
Jn. 9:40-41 CV....... 343
Jn. 10:10b CV......... 326
Jn. 10:11 CV........... 343
Jn. 10:12a KJV....... 299
Jn. 10:12b............... 299
Jn. 10:16 CV........... 305
Jn. 10:17-18........... 137
Jn. 10:32-33a CV.... 303
Jn. 10:34-35 CV....... 69
Jn. 10:34-36............. 41
Jn. 11:24-26........... 144
Jn. 11:25................. 206
Jn. 11:25a CV......... 320
Jn. 11:45-53........... 344
Jn. 11:50 CV........... 345
Jn. 11:51-52 CV..... 345
Jn. 11:53 KJV......... 345
Jn. 11:54 KJV......... 345
Jn. 12:12-16........... 341
Jn. 12:24................. 114
Jn. 12:24 CV........... 344
Jn. 12:42-46 CV..... 343
Jn. 13:18................. 343
Jn. 14:1 CV............. 143
Jn. 14:1-3............... 304
Jn. 14:1-7............... 197
Jn. 14:2-3................. 89
Jn. 14:2-3 CV... 89, 257
Jn. 14:2-3 KJV.......... 10
Jn. 14:2b CV........... 270
Jn. 14:2b-3............. 129
Jn. 14:2b-3 my trans. 274
Jn. 14:3b CV........... 257
Jn. 14:6 CV 154, 197, 205
Jn. 17:12-13 CV..... 355
Jn. 18:36........... 91, 257
Jn. 18:36b CV........... 32
Jn. 19:30, 36-37 KJV 347
Jn. 21:16 KJV......... 273
Go to page selectionActs
Acts 1:8.................... 86
Acts 1:11 CV.......... 349
Acts 1:15................ 291
Acts 2:1-4............... 279
Acts 2:12-33........... 291
Acts 2:16 CV.......... 279
Acts 2:29-31............... 7
Acts 2:30-31a CV
....................... 278, 301
Acts 2:32-33 CV..... 279
Acts 2:38 CV.......... 170
Acts 2:38-39 CV..... 310
Acts 2:40b CV........ 310
Acts 2:41 CV.......... 292
Acts 2:41b CV........ 310
Acts 2:43-47 CV..... 292
Acts 4:4 CV............ 292
Acts 4:11................ 342
Acts 4:11-12a......... 336
Acts 6:1 CV............ 292
Acts 6:7 CV............ 292
Acts 7:4-5 CV........... 88
Acts 7:4-5a CV....... 322
Acts 9:2 CV............ 338
Acts 9:4-6 CV......... 122
Acts 10:4b CV........ 270
Acts 10:13 CV........ 301
Acts 10:13-15......... 324
Acts 10:14 CV........ 301
Acts 10:15b CV........ 13
....................... 270, 301
Acts 10:45b CV...... 301
Acts 11:18b CV...... 301
Acts 11:19-21......... 301
Acts 11:21 KJV...... 292
Acts 11:21a CV...... 301
Acts 13:16b, 32-34
KJV................... 287
Acts 13:32-34 KJV. 301
Acts 13:34.............. 169
Acts 13:38-39
KJV............ 301, 348
Acts 13:39 CV........ 290
Acts 13:44-47......... 284
Acts 13:44-47 CV... 284
Acts 14:22b KJV.... 348
Acts 15:1 CV.......... 303
Acts 15:3 CV.......... 300
Acts 15:13-17 CV
mod................... 123
Acts 15:13-18. 269, 340
Acts 15:13-23......... 325
Acts 15:16 CV........ 257
Acts 15:16a CV...... 300
Acts 15:16b CV........ 10
Acts 16:9.................. 86
Acts 17:31 CV.......... 23
Acts 18:4-6 CV....... 305
Acts 18:9-10 CV..... 110
Acts 18:9b-10 CV... 305
Acts 20:28 CV........ 299
Acts 24:15................ 23
Acts 24:24-26........... 23
Acts 28:28 CV........ 305
Acts ch. 2
182, 279, 283, 285, 288,
Acts ch. 13............. 109
Acts ch. 15..... 109, 123
Go to page selectionRomans
Rom. 1:16 CV......... 338
Rom. 1:17............... 338
Rom. 1:17b
my amp. trans... 338
Rom. 1:18 CV........... 36
Rom. 1:18-21, 28
my trans............. 83
Rom. 1:21, 28b CV..... 8
Rom. 1:24-25......... 189
Rom. 1:25. 36, 167, 331
Rom. 1:28-29 CV..... 35
Rom. 2:14............... 340
Rom. 2:14-15......... 337
Rom. 2:26............... 324
Rom. 2:28............... 341
Rom. 3:2................. 341
Rom. 3:4 KJV......... 315
Rom. 3:19 NGEINT 161
Rom. 3:31....... 103, 140
Rom. 3:31 NGEINT
my trans............ 296
Rom. 4:5-8............. 169
Rom. 4:9-12........... 299
Rom. 4:15 CV......... 161
Rom. 4:15b CV....... 158
Rom. 4:15b KJV..... 102
Rom. 4:17-22 CV..... 97
Rom. 5:12....... 223, 317
Rom. 5:12 CV....... 6, 77
Rom. 5:12 my trans.
....................... 136, 158
Rom. 5:12, 18. 174, 329
Rom. 5:12-14a CV mod
............................... 102
Rom. 5:12-19......... 138
Rom. 5:12-21
50, 51, 100, 90, 136,
138, 159, 332
Rom. 5:13-14
my trans........... 158
Rom. 5:13-14b CV... 77
Rom. 5:13, 19......... 168
Rom. 5:14..... 7, 50, 168
Rom. 5:14b............. 162
Rom. 5:16................. 50
Rom. 5:18
............. 50, 54, 59, 134
Rom. 5:18 my trans. 136
Rom. 5:19................. 50
Rom. 5:20............... 170
Rom. 5:21............... 161
Rom. 6:1-11........... 113
Rom. 6:1-14........... 161
Rom. 6:4 CV... 114, 291
Rom. 6:4-5............. 344
Rom. 6:5 CV... 257, 291
Rom. 6:11............... 103
Rom. 6:11-14 CV... 113
Rom. 6:12-14......... 309
Rom. 6:14....... 103, 296
Rom. 6:14-15........... 47
Rom. 7:1 CV............. 47
Rom. 7:1 my trans.. 157
Rom. 7:1-3............. 157
Rom. 7:1-4............... 51
Rom. 7:1-6....... 47, 140
Rom. 7:2 CV............. 47
Rom. 7:2 my trans.. 158
Rom. 7:3-4 my trans. 158
Rom. 7:5 my trans.. 168
Rom. 7:6................. 140
Rom. 7:14 my trans. 168
Rom. 7:16 CV......... 317
Rom. 7:17 my trans. 168
Rom. 7:22-8:4
my trans............ 168
Rom. 7:23............... 316
Rom. 7:23 CV......... 317
Rom. 8:1-3..... 159, 167
Rom. 8:1-4............. 309
Rom. 8:1-4 my trans.
............................... 316
Rom. 8:1-14........... 161
Rom. 8:2................. 157
Rom. 8:18....... 313, 347
Rom. 8:18 CV..... 5, 282
............................... 348
Rom. 8:18-21........... 19
Rom. 8:18-21 CV..... 19
Rom. 8:18-25
....... 128, 129, 282, 303
Rom. 8:18-28......... 285
Rom. 8:19................. 21
Rom. 8:21-23......... 309
Rom. 8:22-24a CV.... 22
Rom. 8:23................. 91
Rom. 8:23 CV... 20, 128
Rom. 8:25 CV......... 129
Rom. 9:3................. 134
Rom. 9:4-5............. 341
Rom. 9:6-8 122, 303, 347
Rom. 9:6b-8............. 91
Rom. 9:6b-8 CV....... 53
Rom. 9:6b-8 KJV.... 285
Rom. 9:7-8 CV....... 293
Rom. 9:8................. 282
Rom. 9:11 CV......... 134
Rom. 9:13............... 135
Rom. 9:14 CV......... 135
Rom. 9:15 CV......... 135
Rom. 9:16 CV. 135, 137
Rom. 9:17 CV......... 136
Rom. 9:18 CV......... 136
Rom. 9:20b-21 CV. 136
Rom. 9:21............... 136
Rom. 9:22-24 CV... 137
Rom. 9:23............... 313
Rom. 9:24 CV. 137, 270
Rom. 9:24b-26 CV. 306
Rom. 9:32b-33 CV. 342
Rom. 10:3-4 CV..... 302
Rom. 10:7 CV......... 327
Rom. 10:14-17 CV. 286
Rom. 10:15b CV..... 282
Rom. 10:19 CV....... 306
Rom. 11:2b, 4b-5
RSV................... 269
Rom. 11:17 KJV..... 339
Rom. 11:24 NGEINT....
............................... 339
Rom. 11:25..... 128, 303
Rom. 11:25-26a CV
......................... 22, 122
Rom. 11:25-27 CV. 303
Rom. 11:25-28 CV. 282
Rom. 11:26..... 128, 347
Rom. 11:26-28....... 163
Rom. 11:28............. 348
Rom. 11:28 CV....... 304
Rom. 12:1-2 CV..... 354
Rom. 12:2............... 317
Rom. 12:4-5............. 91
Rom. 13:11-12a CV
............... 186, 287, 304
Rom. 13:11-14 CV. 331
Rom. 13:11b-12a CV.. 9
Rom. 13:11b-12a
KJV................... 326
Rom. 15:7............... 313
Rom. 15:16............. 287
Rom. 15:16 CV .. 296
Rom. 15:25 CV....... 297
Rom. 15:26b CV..... 297
Rom. 15:27 CV....... 297
Rom. 16:27 CV....... 297
Rom. ch. 5................ 47
Rom. ch. 5-8............. 54
Rom. ch. 6........ 47, 331
Rom. ch. 6-8........... 308
Rom. ch. 7........ 47, 317
Rom. ch. 8.......... 22, 23
Rom. ch. 9...... 134, 270
Rom. ch. 9-11........... 94
Rom. ch. 11............ 288
Go to page selection1 Corinthians
1 Cor. 1:30b CV..... 302
1 Cor. 2:6-10 CV.... 198
1 Cor. 3:9................. 91
1 Cor. 3:9b, 16-17.. 313
1 Cor. 3:16 CV......... 11
1 Cor. 3:16-17........ 278
1 Cor. 3:16-17 CV.... 91
1 Cor. 4:15 CV....... 293
1 Cor. 5:7b-8 CV.... 139
1 Cor. 9:23-27 CV.. 185
1 Cor. 10:2............. 128
1 Cor. 10:4 my trans. 105
1 Cor. 10:5-6 CV.... 186
1 Cor. 10:11 CV 128, 186
1 Cor. 10:11
my trans............. 185
1 Cor. 12:12 91, 284, 46
1 Cor. 12:12 CV..... 289
1 Cor. 15:10 KJV.... 293
1 Cor. 15:14 KJV.... 293
1 Cor. 15:20-28...... 290
1 Cor. 15:20-57........ 54
1 Cor. 15:22 CV 162
1 Cor. 15:22-28 116, 258
1 Cor. 15:23-25........ 22
1 Cor. 15:23-28...... 350
1 Cor. 15:24........... 296
1 Cor. 15:24 CV..... 145
1 Cor. 15:45........... 174
1 Cor. 15:45 CV..... 173
1 Cor. 15:45 CV
NEGINT.............. 45
1 Cor. 15:45-46
NGEINT............ 295
1 Cor. 15:45-47 CV
Grk. text............ 6, 7
1 Cor. 15:45-49 CV
............... 137, 258, 295
1 Cor. 15:45-49 CV
NEGINT............ 161
/1 Cor. 15:46.......... 174
1 Cor. 15:47........... 174
1 Cor. 15:48-49 CV 115
1 Cor. 15:53-54 59, 112
1 Cor. 15:56........... 171
1 Cor. 15:58 KJV.... 293
1 Cor. 15:45-49 CV,
Grk. text................ 6
1 Cor. ch. 3............. 156
Go to page selection2 Corinthians
2 Cor. 3:1-16............ 91
2 Cor. 3:1-18
................. 20, 162, 163
2 Cor. 3:3 CV......... 150
2 Cor. 3:6 CV......... 289
2 Cor. 3:6a CV........ 309
2 Cor. 3:7......... 11, 289
2 Cor. 3:7 my trans. 156
2 Cor. 3:9 my trans. 156
2 Cor. 3:11, 13 CV. 292
2 Cor. 3:13............. 163
2 Cor. 3:14-16........ 354
2 Cor. 4:16............. 317
2 Cor. 5:12-17 CV.... 53
2 Cor. 5:16-17........ 140
2 Cor. 5:17............. 274
2 Cor. 5:17 CV. 92, 270
2 Cor. 5:21b CV..... 302
2 Cor. 6:2 CV......... 186
2 Cor. 6:2b CV....... 127
2 Cor. 6:16-18........ 278
2 Cor. 11:1-3............ 50
2 Cor. 11:1-3 CV...... 50
2 Cor. ch. 3............. 285
2 Cor. ch. 5............... 54
Go to page selectionGalatians
Gal. 1:7b CV........... 303
Gal. 2:4 CV............. 303
Gal. 2:7................... 305
Gal. 3:13 CV........... 140
Gal. 3:14a............... 140
Gal. 3:15-18........... 299
Gal. 3:16................. 270
Gal. 3:16 CV............. 99
Gal. 3:19................. 170
Gal. 3:23-24........... 170
Gal. 3:24................. 183
Gal. 3:28................. 296
Gal. 3:29 CV........... 293
Gal. 4:1-3............... 158
Gal. 4:1-7......... 19, 161
Gal. 4:1-7 CV
NGEINT............ 161
Gal. 4:3 CV............. 167
Gal. 4:21-25........... 299
Gal. 4:21-26........... 340
Gal. 4:24................. 289
Gal. 4:24b-25 CV..... 11
Gal. 4:25................. 289
Gal. 4:26........... 12, 276
Gal. 4:26 CV..... 12, 276
Gal. 5:11 KJV......... 348
Gal. 5:22-23 CV..... 327
Gal. 6:12 CV........... 348
Gal. ch. 4.................. 10
Go to page selectionEphesians
Eph. 1:1-7................ 34
Eph. 1:1-12............ 280
Eph. 1:3 CV.... 279, 336
Eph. 1:9-11 CV........ 34
Eph. 1:10 CV.......... 280
Eph. 1:15-23.......... 313
Eph. 1:17.................. 17
Eph. 1:21-22............ 23
Eph. 2:1-12 CV...... 335
Eph. 2:4-7 CV........ 297
Eph. 2:7 CV............ 297
Eph. 2:8-10 my trans. 309
Eph. 2:13-18 CV 34, 341
Eph. 2:13-18 CV
mod................... 288
Eph. 2:15 KJV.......... 92
Eph. 2:15b................ 16
Eph. 2:17-18.......... 270
Eph. 2:19 CV. 103, 288,
....................... 296, 328
Eph. 2:21 CV.......... 270
Eph. 3:1-7a CV....... 328
Eph. 3:14-19.......... 313
Eph. 4:22-24 CV.... 308
Eph. 5:22-33............ 51
Eph. 5:25-27 CV.... 120
Eph. 5:28b-31 CV.... 51
Eph. 5:32 CV............ 51
Eph. ch. 1................. 34
Eph. ch. 5................. 51
Go to page selectionPhilippians
Phil. 1:11 CV.......... 327
Phil. 2:5-11............. 316
Phil. 2:12 KJV........ 326
Phil. 3:1-14 CV......... 53
Phil. 3:4-11 CV mod. 114
Phil. 3:8-9................. 47
Phil. 3:9-10 CV mod. 150
Phil. 3:11 CV, NGEINT
............................... 113
Phil. 3:14................ 114
Phil. 3:14 NGEINT... 92
Go to page selectionColossians
Col. 1:6 CV............... 86
Col. 1:12-13 CV..... 278
Col. 1:13 CV........... 270
Col. 1:23 my trans.. 123
Col. 3:11................... 95
Go to page selection1 Thessalonians
1 Thess. 4:13-18.... 304
1 Thess. 4:14-17
KJV................... 349
1 Thess. 4:16............ 29
1 Thess. 4:16-17 CV 282
1 Thess. ch. 2........... 21
2 Thessalonians
2 Thess. 2:1-5.......... 21
2 Thess. 2:3 CV
Grk text............... 21
2 Thess. 2:3-7a CV. 345
2 Thess. 2:7 CV........ 21
2 Thess. 2:10 CV.... 346
2 Thess. 2:11-12 CV 346
Go to page selection1 Timothy
1 Tim. 1:12-16....... 285
1 Tim. 1:12-16 CV
....................... 122, 282
1 Tim. 1:13............... 51
1 Tim. 1:13 CV....... 347
1 Tim. 1:13-14 CV... 15
1 Tim. 1:16 CV......... 19
1 Tim. 2:4-14........... 50
1 Tim. 2:11-14 RSV. 50
1 Tim. 2:14......... 19, 48
1 Tim. 2:14 CV....... 152
1 Tim. 4:8................. 23
1 Tim. 6:16 59, 112, 134
Go to page selection2 Timothy
2 Tim. 3:16-17 CV. 327
2 Tim. 4:1b CV......... 23
2 Tim. 4:18 CV......... 24
Hebrews
Heb. 1:5b KJV............ 9
Heb. 1:14.................. 88
Heb. 1:14 CV............ 23
Heb. 2:5 CV.............. 23
Heb. 2:17-18 CV.... 353
Heb. 3:1-2 my trans. 143
Heb. 3:1-6...... 183, 275
Heb. 3:3-6.............. 143
Heb. 3:5.................... 91
Heb. 3:5-6 CV.......... 91
Heb. 3:6.................... 22
Heb. 3:6b CV.......... 143
Heb. 4:12................ 338
Heb. 5:6-11............ 339
Heb. 6:4-5.............. 292
Heb. 6:4-6.............. 293
Heb. 6:4b-6 CV...... 114
Heb. 6:5 CV.............. 23
Heb. 6:6b CV.......... 114
Heb. 6:8b CV.......... 114
Heb. 7:11-17.......... 339
Heb. 7:11-19 CV.... 143
Heb. 7:11-22.......... 310
Heb. 7:19 KJV........ 348
Heb. 8:4b-5a CV..... 309
Heb. 8:6.................. 310
Heb. 8:6-7 CV........ 309
Heb. 8:13................ 441
Heb. 8:13 CV..... 10, 86,
89, 126, 293, 309, 343
Heb. 9:11 CV.... 23, 270
Heb. 9:11-12.......... 278
Heb. 9:11-12 CV mod. 19
Heb. 9:13-18.......... 339
Heb. 10:1 CV............ 24
Heb. 10:5b-7
my trans............ 105
Heb. 10:35-37 CV.. 129
Heb. 10:35-39 CV.. 338
Heb. 11:9-10a CV... 322
Heb. 11:9-16 CV...... 88
Heb. 11:10................ 32
Heb. 11:10 CV. 85, 294,
.............................. 322,
Heb. 11:10, 16 CV.. 276
Heb. 11:10, 16; 12:22
CV....................... 92
Heb. 11:10b............ 309
Heb. 11:10b CV........ 10
Heb. 11:13.............. 294
Heb. 11:13-16 CV.. 322
Heb. 11:13-16
NGEINT, CV.... 270
Heb. 11:14b-16 CV 294
Heb. 11:16.......... 85, 88
Heb. 11:16 CV.......... 10
Heb. 11:17-19........ 389
Heb. 11:17-19 CV.... 97
Heb. 11:20.............. 104
Heb. 11:39-40........ 135
Heb. 11:39-40 CV
......................... 89, 294
Heb. 12:22 CV........ 276
Heb. 12:22-23........ 294
Heb. 12:22-24 CV... 56,
......................... 88, 322
Heb. 12:23 CV. 91, 139,
Heb. 12:23b KJV...... 12
Heb. 12:24.............. 148
Heb. 13:12-14 CV.... 89
Heb. 13:14 CV.......... 24
Heb. 13:20 KJV...... 273
Heb. ch. 5-7.............. 90
Heb. ch. 7-8.............. 95
Heb. ch. 11....... 89, 144
Go to page selectionJames
James 1:12 CV........ 353
James 2:12 CV.......... 24
1 Peter
1 Pe. 1:5 CV............. 24
1 Pe. 1:6-7 KJV...... 354
1 Pe. 2:2b CV......... 327
1 Pe. 2:4................. 342
1 Pe. 2:5......... 278, 279
1 Pe. 2:5 CV..... 91, 270
1 Pe. 4:14............... 313
1 Pe. 5:1 CV............. 24
1 Pe. 5:4 KJV.......... 273
Go to page selection2 Peter
2 Pe. 2:13b-14 CV.. 323
2 Pe. 3:4 CV............. 83
2 Pe. 3:4a CV.......... 114
2 Pe. 3:5-7 CV.......... 83
2 Pe. 3:10............... 115
2 Pe. 3:10 CV........... 84
2 Pe. 3:10-13.......... 275
2 Pe. 3:10-13 CV
....................... 115, 295
2 Pe. 3:13............... 116
Go to page selection1 John
1 Jn. 1:9.................. 103
1 Jn. 2:18-19a CV
............................... 346
1 Jn. 3:7-12 CV........ 52
1 Jn. 3:8.................... 57
1 Jn. 3:10.................. 91
1 Jn. 3:10-12.... 15, 343
1 Jn. 3:12 CV............ 53
1 Jn. 4:3b CV.......... 345
1 Jn. 5:18-19 CV.... 286
Jude
Jude vs. 8-19 CV...... 29
Jude v. 9................ 155,
Jude vs. 9-10.......... 135
Jude v. 25 CV......... 297
Go to page selectionRevelation
Rev. 1:3.................. 288
Rev. 1:3 CV.............. 24
Rev. 1:3 my trans... 279
Rev. 1:6.................. 354
Rev. 1:6 CV... 279, 337,
............................... 348
Rev. 1:7 CV............ 347
Rev. 1:9.................. 288
Rev. 1:9 CV............ 279
Rev. 1:12-13a CV... 339
Rev. 1:17-18 CV..... 339
Rev. 1:20........ 339, 340
Rev. 2:11 126, 289, 327
Rev. 2:11 CV.... 46, 289
Rev. 2:26-27a CV... 280
Rev. 2:26-27b........... 16
Rev. 3:5.................. 354
Rev. 3:5 CV.... 110, 373
Rev. 3:5 KJV.......... 321
Rev. 4:2-3 CV........... 17
Rev. 5:6.................. 340
Rev. 5:6 CV............ 336
Rev. 7:14................ 279
Rev. 7:17................ 289
Rev. 9:1-2 CV......... 286
Rev. 9:1-2, 11 CV... 327
Rev. 9:4.................. 312
Rev. 11:2................ 320
Rev. 11:3-4 CV....... 339
Rev. 11:7 KJV........ 327
Rev. 11:8.................. 18
Rev. 11:8 CV............ 26
Rev. 12:1.......... 14, 286
Rev. 12:1 CV.......... 285
Rev. 12:1-2............... 12
Rev. 12:1-2, 5 CV... 274
Rev. 12:1-5............. 279
Rev. 12:1-6............. 281
Rev. 12:1a CV.......... 12
Rev. 12:1b CV............ 8
Rev. 12:3-4............. 285
Rev. 12:4................ 286
Rev. 12:5 CV.... 15, 285
Rev. 12:7-8............... 29
Rev. 12:14.............. 286
Rev. 12:14 KJV...... 320
Rev. 12:17b CV...... 285
Rev. 13:5 KJV........ 320
Rev. 13:8 CV.......... 110
Rev. 14:1................ 312
Rev. 16:6................ 277
Rev. 17:1.................. 14
Rev. 17:1b-6 CV....... 17
Rev. 17:3 CV............ 14
Rev. 17:5.................. 14
Rev. 17:6.......... 18, 277
Rev. 17:8 CV.......... 327
Rev. 18:2.................. 14
Rev. 18:24.............. 277
Rev. 19:11-16 CV... 279
Rev. 19:11-21......... 116
Rev. 19:15b............ 279
Rev. 19:20.............. 286
Rev. 20:1-3 CV....... 327
Rev. 20:6........ 126, 286
Rev. 20:6, 14.. 289, 327
Rev. 20:10, 14-15... 286
Rev. 20:11-15......... 321
Rev. 20:14.............. 126
Rev. 20:14-15......... 286
Rev. 20:15.............. 354
Rev. 21:1 CV............ 17
Rev. 21:1-2..... 294, 295
Rev. 21:1b CV.......... 13
Rev. 21:2 288, 294, 321
Rev. 21:2 CV.......... 288
Rev. 21:2, 9............ 346
Rev. 21:2a................ 13
Rev. 21:2-3 CV......... 12
Rev. 21:2b................ 13
Rev. 21:3................ 288
Rev. 21:3 NGEINT. 288
Rev. 21:3b........ 13, 288
Rev. 21:4 CV.......... 289
Rev. 21:8....... 126, 286,
....................... 289, 327
Rev. 21:9.................. 91
Rev. 21:9-10........... 293
Rev. 21:9-11............. 14
Rev. 21:9-14... 295, 337
Rev. 21:9b-14........... 17
Rev. 21:27.............. 321
Rev. 21:27c KJV..... 277
Rev. 22:1-2 CV....... 328
Rev. 22:4................ 312
Rev. 22:10.............. 328
Rev. 22:10 CV.. 24, 334
Rev. ch. 12............ 8, 14,
16, 17, 28, 285
Rev. ch. 17.......... 17, 18,
Rev. ch. 18........... ..... 20