3/20/2010 Hidden Pavilions, a mystical work

Hidden Pavilions

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This Book is dedicated to the peacemakers. Not those who go to church every Sunday gripping a sword by their side, but people who are trying, in their own way, to bring a little more peace into the world. You can easily tell these from others, because the Peacemaker greets you with his hands open; the other usually has a clenched fist. He is always on his guard and coveting things for himself.

As for me, some may consider me to be one who is disrupting the peace. And I suppose I am. For if this book is published, I suspect many people will put their hands over their mouths, even over their ears and eyes, and disclaim having anything to do with what I represent. For what I represent is a considerable controversy. I did not create it, for it was created long before me.

The controversy of which I speak involves two things: The Two Anointed Ones of which Zechariah prophesies, and the Tabernacle of Moses.

About two years ago, about the time the American hostages were being held in Iran, I designed a Tent, the Tabernacle, according to the plans of Exodus 25-30. It looks like a shoe box. A shoe box, in fact, is about perfect in scale to my Tent.

I sent drawings, letters, and, later, books to the Ministry concerning my Tent, inquiring whether they would help me restore it as in the days of Moses. In them I addressed all of the anxieties that I thought they might have in this Tent and gave them every possible way to build it without laying any claim on it for myself.

I introduced some of my letters by the observation that I am a very rich man, for I possess the greatest treasure ever conceived on earth. It is a great treasure because the Tent is made out of gold and silver. Apart from this, without any reservation on my part, there is a statement of God that says He will appear in that Tent. If it is restored correctly, He will appear there. I stated in my letters that when the Tent is built, all will witness that it was impossible for my design to be incorrect. For the Tent can be assembled but one way. The final proof of my design, of course, is the fact that God will either appear there, as in the days of Moses, or He will not. When He appears, there will be no doubt as to the effect.

The other part of my controversy is the fact that the Bible clearly presents Two Anointed Ones as the Messiah. As one can see, then, with both the Tabernacle and the Two Anointed Ones in my hands, those who have been taught to believe in neither will find me disrupting their peace. But for those who bear with me, they will find that the thing which I carry in my hands can bring a glorious peace to the world.

My Witness is the Tabernacle itself. It has to be built to prove that either I know what I am talking about or am a fraud.

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I certainly do not intend to defraud anyone. Nor would I call anyone a liar. But the fact is, when you see the Tabernacle standing on earth, you are going to see that many shepherds have been lying to you. They haven't been sharing with you the entire truth. In fact, you are going to see that they have intentionally hidden from your eyes and mine things which substantiate what I have been saying in my letters and books.

These things we can pass over and forget. What aggravates the problem is the fact that the Tabernacle cannot exist without many of them being made a fool. For I sent, and will continue to do so until a book of these things is seen in the world, letter after letter to the ministry, hoping to develop an interest in the project, all without success. What is a sad testimony to them, and their comprehension of the Bible, is the fact that not one of them sought me out or attempted to inquire or answer me.

The point I am making is the fact that the Messiah, Himself, when He comes, would be dealing with the very same thing I have laboured to present to the world: the Tabernacle. And He would have to do it pretty much the same way, considering the prophesies involved. When you read this book and the supporting Biblical passages, you will have no doubt in your mind that the Messiah has to, as a minimum, address the Tabernacle. And as I have addressed it before Him, and met closed ears and eyes, the most hardened of hearts I have ever seen in my life, so too will He meet them.

There are slight indications that both Anointed Ones are killed. It is clear that they are both denied. I have proven that in all probability He will be denied, even by your greatest ministers. For they are so high above Him He would have a terrible time reaching them.

A mute question to consider, which I asked of them, is whether the Messiah (call Him Jesus Christ if you prefer) were sitting in their audience and wanted to contact them; that, if He chose to write them a letter, they ought to consider the things He might write and how those things might be received by them. How would they know it is He who is writing the letter?

Rather, they watch the sky for Him to descend in a cloud. To them anything other than that would be a fake Messiah. This book by quoting many Biblical passages, will show you what terrible fools they are and how they have been misleading you. In a manner of speaking I am going to show you that they are standing on platforms thoroughly eaten by wormwood. And rather than confronting my issue, the Tabernacle, they will stand upon their platforms denying me to the four winds.

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I tried to do all this without a name. But the more resistance I meet the more I have to raise up from the paper you are reading. My name is Mel and Nostradamus knew my name. I am just like you. I eat and drink and want to know the truth. I want to share the truth, when I see that it has been hidden away. For there is nothing worse than holding something in your hand and then finding later that the real substance of it has been hidden away long ago by some other's hand. It's like buying a car that you believe is warranted for a lifetime and then finding out that it could never have lasted a year because of the way its parts so poorly and loosely fitted together.

This is what Christianity is like today. It is composed of loose fitting parts, haphazardly thrown into a mold without consideration to the fact that one day the time will come when all those parts have to perform. The performance expected of them, in this case, is that of The Body. The Christian Body has to start thinking, seeing, and hearing like Christ; further, it has to start acting like Him. As near to it as it can.

You would not see that Body calling upon others to kill another. One respected leader was reported to have urged the killing of Omar Khadafi. You would not see that body defending the building of nuclear weapons; nor would you see it sitting passively by watching the earth become polluted, leaving no inheritance in it for our children.

Truly, there are many incongruencies between the Christian church today and the Body of Christ. For my part, I suspect that if Christ were here today, He would be alienated from them. Look, for God's sake, at what many of them are doing to His Name!

The final thing I complained about was the fact that no one really is interested in Witnessing for Christ. They prefer to leave Him hanging upon the cross to purge their iniquities from them. He is of more value hanging upon the cross than alive. Further, I told them that if the Body of Christ were to build the Tabernacle, with God in it, they have their ultimate witness to Judah: that Christ is who He said He is. That Witness is particularly relevant now that Israel is on the map again. Since Israel is on the map again, it means that the Messiah, who was prophesied to be killed, has to have already been killed. Logic can lead you no other way. I suggested that this case is so clear no that one could open up the case and have a retrial in Judah. This is regularly done in our society, where the family of a man might reopen his trial to exonerate his name when new evidence is found, even when that man has long since been put to death by the state. I thought that the same kind of consideration could be given to Christ. Reopen His Case! Today, we can legally prove that Christ is who He said He is. It no longer requires or involves a matter of faith.

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In my book there is an attempt to take you from reliance upon faith alone to pragmatic, measurable facts. The basis of my volume turns out, from this standpoint, to rely on history. In fact, the historical record is so strong now, we mention a Psalm of David which you will read and find to be entirely obsolete. Until 50 years ago, the Psalm was true. Now it is obsolete!

My part in all this is really quite simple. Short of seeing the Tabernacle restored again, I can only set up my witnesses. Through my writings I have created many witnesses. And these stand against you who pass over this.

Chapter 1
The Voice

Most animals know the voice of their mothers and the mothers know the voices of their young. If, by comparison, we could say that men knew the voice of their creator, their God, and would hearken to it when they hear it, then the world would be a more peaceful place. For the principal voice of God is peace; when you do not see or hear that voice, probability says you are hearing the voice of another.

In some of my writings, writing from memory, I tended to make slips in my references to characters. One such slip up, certainly not done intentionally, has become a useful way to explain something to you. After Christ was buried, the first one to His grave site was Mary. My first description of that event, for some reason, I confused with the Virgin Mary. In fact, it was another, Mary Magdalene. Not realizing my mistake, I illustrated the event by comparing the fact that not even the mother of Christ recognized her son when He had risen from the tomb; and the only way she recognized Him was by His Word.

Well, the event occurred, but it was not Christ's mother who first saw Him, according to the scriptures. Still, Mary Magdalene did not recognize Christ, thinking Him to be the gardener, until He said her name, Mary. Then she answered, Rabboni, which is to say Master (John 20.16).

The ones closest to you know your voice. If you call your mother on the phone, all you have to do is say her name, and she knows who it is calling. Friends may respond in the same way. When you say their name, most the time they know the voice pronouncing their name.

In like manner, the Bible says there will be a day when you will hear the voice of God (through His Anointed One). Those who are closest to Him will recognize that voice first. We recall that the Pharisees thought they were closest to God; I would caution you against making the same mistake.

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What is in that voice?

Because it is the time of the Deliverance, it is a voice of Great Mercy. For you will be led out of Great Darkness by it.

It is a voice who has despised man, for his vanity, for his unfaithfulness, over the years and calls even though He knows Vanity will not hear him.

He is a voice who calls you by name.

When I reflect upon what others have said about my God, even suggesting that He is Two Gods or more, I wonder how they have been listening. For in the Old Testament there are three personages mentioned; they all have voices, and they all speak with One Voice. They are: God (the father), The Holy One of Israel, and The Anointed One, or Son.

The Holy One of Israel and the Anointed One seem to be almost the same person. Except one is the spiritual hand of God and the other is the Flesh. Isaiah shows the Anointed, Immanuel, as God in the Flesh, for instance; and in another case we can see where Jacob wrestled with a man and discovered it was God. (Genesis 32.30). Rebekah, Jacob's mother, also established a communion with God, as He told her that she had Two Nations in her womb: one being in Jacob and the other in his twin or Double, Esau (Genesis 25.23).

At the time when God communed directly with Moses, telling Him to go to the children of Israel, who were in captivity in Egypt, God told Moses to say that I am hath sent me. God told Moses that Moses would be unto the people of Israel as God (Exodus 3.13-14).

After Moses the relationship between God and man took on a new form. For God communed through His Tabernacle directly with the congregation of Israel. That communion continued through the Tabernacle, where God appeared before them atop the Mercy Seat, between the Two Cherubim, as a Cloud by day and a Fire by night, until the time of Samuel. And Samuel, sleeping inside the Tabernacle beside the Lamp of the Lord, was called by the Lord, and He answered, Here am I (1 Samuel 3.4). Samuel thought it was Eli calling to him and went to him. After several calls, He finally discovered that it was not the old man Eli calling unto Him but God. Then God told him:

I Sam. 9.16 Tomorrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.

 But earlier He told Samuel about this anointed King:

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I Sam. 8.13 And he will take your daughters...your fields and your vineyards...a tenth of your seed...and he will take your menservants...He will take a tenth of your sheep: and ye shall be his servants.

8.18 And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. 

The man that came to Samuel at the appointed time, from the land of Benjamin, was anointed King and His name was Saul. Saul did those things against the people which were prophesied against them. And, for the sake of a sacrifice which Saul arranged against the Word of God (through Samuel), Saul was told that His Kingdom would be taken away from him. Then, God told Samuel, mourning over what had been said against Saul, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? Fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a King among his sons (1 Samuel 16.1).

David, the son of Jesse, was then anointed King over all Israel. And He became a principal model of the Anointed (Messiah) yet to come. For the Messiah would also be a son of Jesse (out of the rod of Jesse grew a Branch) and the Anointed One is scheduled to be born in Bethlehem. After that, the Lord established direct communion with Anointed King David. Then, David called the Ark and its Mercy Seat from the Tabernacle in a place called Shiloh, where Samuel judged, and moved it onto the mount of Zion where the temple would later be placed. When the Temple was finished, by David's anointed son Solomon, the Ark and its Mercy Seat were placed in its Sanctuary. Before the sanctuary were added Two more Cherubim, each standing about 15 feet high, whose wings spread across the entrance of the sanctuary, which was twenty cubits or thirty feet wide. These Two Cherubim were carved out of Olive Trees.

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By the time of Isaiah we have new names and addresses of God:

Isaiah 12.2 Behold, God is my salvation; I will trust and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation.
43.1 But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
43.3 For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
43.5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;
43.6 I will say to the north, give up; and to the south, keep not back: bring my sons from far, and my daughters from the ends of the earth;
43.7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
43.8 Bring forth the blind people that have eyes, and the deaf that have ears.
43.9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? Let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.
43.10 Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.
43.11 I, even I, am the Lord and beside me there is no saviour.
43.14 Thus, saith the Lord, your redeemer, the Holy One of Israel; for your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
43.15 I am the Lord, your Holy One, the creator of Israel, your King.
43.25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
43.26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
43.27 Thy first father hath sinned, and thy teachers have transgressed against me.
43.28 Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.
44.6 Thus saith the Lord the King of Israel, and His Redeemer the Lord of Hosts; I am the first, and I am the last; and beside me there is no god.

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44. 24 Thus saith the Lord, thy Redeemer, and He that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;
44.25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;
44.26 That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof.
44.28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the Temple, Thy foundation shall be laid.
45.6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else.
45.7 I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.
45.11 Thus saith the Lord, the Holy One of Israel, and His Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.
45.12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.
45.22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
45.23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.

49.1 Listen, O isles, unto me; and hearken, ye people from far; The Lord hath called Me from the womb; from the bowels of my mother hath He made mention of My Name.
49.2 And He hath made My Mouth like a sharp sword; in the shadow of His hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
49.3 And said unto me, Thou art my Servant, O Israel, in whom I will be glorified.
49.5 And now, saith the Lord, that formed me from the womb to be His Servant, to bring Jacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

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49.6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and restore the preserved of Israel: I will also give thee for a Light to the Gentiles, that thou mayest be my Salvation unto the end of the earth.
49.7 Thus saith the Lord, the Redeemer of Israel, and His Holy One, to Him whom man despiseth, to Him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee.
49.8 Thus saith the Lord, in an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages.
49.22 Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.
50.1 Thus saith the Lord, where is the bill of your mother's divorcement, whom I have put away?
50.2 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?
51.9 Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?
51.12 I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass?
51.15 I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is His Name.
51.16 And I have put my words in Thy Mouth, and I have covered thee in the shadow of mine hand, that I may plant the heaven, and lay the foundations of the earth, and say unto Zion, Thou art my people.

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52.5 Now, therefore, what have I here, saith the Lord, that my people is taken away for nought? They that rule over them make them to howl, saith the Lord; and my name continually every day is blasphemed.
52.6 Therefore, my people shall know my name: therefore they shall know in That Day that I am He that doth speak: behold, it is I.

54.1 Sing, O barren, thou that dist not bear; break forth into singing, and cry aloud, thou that dist not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.
54.4 Fear not, for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.
54.5 For thy Maker is thine husband; the Lord of hosts is His Name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall He be called.
54.6 For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.
54.7 For a small moment have I forsaken thee; but with great mercies will I gather thee.
54.8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.

59.19 So shall they fear the name of the Lord from the West, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.
59.20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.

60.1 Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.
60.2 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.
60.9 Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee.

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60.10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
60.14 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, the Zion of the Holy One of Israel.
60.15 Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations.
60.16 Thou shalt also suck the milk of the gentiles, and shalt suck the breast of kings; and thou shalt know that I the Lord am Thy Saviour and Thy Redeemer, the mighty one of Jacob.
60.17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
61.6 But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: Ye shall eat the riches of the Gentiles and in their Glory shall ye boast yourselves.
61.7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall posses the Double: everlasting joy shall be unto them.
61.8 For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
61.9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed.

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Jeremiah 16.16 Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.

30.6 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?
30.7 Alas! For that day us great so that none is like it; it is even the time of Jacob's Trouble; but he shall be saved out of it.


Ezekiel 34.22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.
34.23 And I will set up one shepherd over them, and he shall feed them, even my servant David a prince among them; I the Lord have spoken it
34.24 And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.
34.26 And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in His season; there shall be showers of blessing.

36.22 Therefore say unto the house of Israel, Thus saith the Lord God: I do not this for your sakes, O house of Israel, but for mine Holy Name's sake, which ye have profaned among the heathen, wither ye went.
36.23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes.
36.24 For I will take you from among the heathen, and gather you from out of all countries, and will bring you into your own land.
36.26 A new heart also will I give you, but a new spirit will I put within you: and I will take away the stony heart out of you, and I will give you an heart of flesh.
36.27 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.
36.28 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.

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Hosea 6.1 Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
6.2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
6.3 Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

13.9 O Israel, thou hast destroyed thyself; but in me is thine help.
13.10 I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
13.11 I gave thee a king in mine anger, and took him away in my wrath.
13.12 The iniquity of Ephraim is bound up; his sin is hid.
13.13 The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.

Joel 2.1 Blow ye the trumpet in Zion, and sound an alarm in my Holy Mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand;
2.2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations.
2.3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.
2.23 Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.

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Amos 3.1 Hear the word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,
3.2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
3.3 Can two walk together, except they be agreed?

Micah 6.9 The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.

We have taken this series of excerpts, or precepts and epitaphs, from the Bible so to show you a specific point of view of its creator. Later, we will do the same with regard to other points of view.

You have to read these points of view or precepts in series and in context. It does no good to quote chapter and verse if the quotations do not show the personality and intent/motivation of the speaker, which, in this case, is God.

In Isaiah we see some unusual characteristics of this God. And He changes His epitaphs to make a point.

For instance, He is your God, Lord, your Redeemer and Saviour. He calls Himself the Lord of Hosts, which appeared upon the Mercy Seat, and Israel's Redeemer:

Thus saith the Lord the King of Israel, and His Redeemer the Lord of Hosts--Here we have one lord speaking to another Lord; How can this be?

Thus saith the Lord thy Redeemer, and He that formed thee from the womb--Once again we have two personages indicated: a Redeemer and a Maker.

Thus saith the Lord, your Redeemer, the Holy One of Israel--We see that the Redeemer is identified with the Holy One of Israel; He is also called The Lord of Hosts.

In chapter 49.1 we have another voice speaking to us: The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me...

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You will see that Moses was covered by the shadow of God's hand when Moses went up unto the mount to receive the Ten Commandments. God did this because had Moses looked upon His Face he would have seen instant death. Now in the prophesies this precept of being hidden by God's Hand is applied to the Anointed One. And in 49.1 we see Him speaking to us out of the book, saying that He has been hidden from our eyes and identifying Himself as one whose Mouth is a Sharp Sword. That same character appears elsewere and is particularly noteworthy in Revelation chapter 19.

In 49.5 we have, And now, saith the Lord, that formed me from the womb to be his servant, to bring Jacob again to him... Here is a statement that this voice speaking out of the future is God's Holy Servant and King.

In 49.7 this is clarified: Thus saith the Lord, the Redeemer of Israel, and His Holy One, to him whom man despiseth --In the epitaphs concerning God's Anointed One(s) we have consistent descriptions of a man who is denied and even despised and killed. Therefore, His Holy One is the voice of that Servant; and it appears that in the voice of God, both He and his maker speak in unison.

In 49.8 we have even a conversation between God, the Maker, and His Holy One, the Servant, for He says in an acceptable time He will give Him for a covenant of the people, to establish the earth and the desolate heritages. On that day the earth is described as being put to desolation by a great and fiercesome people who, before them goes fire and behind them a flame. When those people are seen, that is the day when a New Covenant is made. We will see this same precept voiced by Daniel who refers to the establishment of the Abomination of Desolation who establishes his palaces atop the mountains; and when these are seen then, says Daniel, Michael, the Great Prince of thy people, shall come. And Daniel describes Michael as the Deliverer or Gatherer, who is also called The Redeemer.

Then God says He is the Comforter and asks you why you would be afraid of a man who shall die and another son of man who will be made as grass? We will later see Christ calling Himself the Comforter, even saying He carries Him in him and then refer to Another, who is the Comforter, who will come after He, Christ, had gone. For Christ said that the Comforter cannot come while He, Christ, is here. As to the man who shall die and another who is the Son of Man, we see that the Holy One, the Servant, is even here thought of as two personages. And at least one of them is hidden in God's hand and quiver. Christ called Himself the Son of Man and that was interpreted as meaning the Son of God, but Ezekiel also called himself the Son of Man. And Ezekiel certainly did not suggest even slightly that He was the Anointed Son of God.

God describes Himself as Israel's Maker then says He is her husband. Then He clearly specifies in 54.5 that the Redeemer is the Holy One of Israel and in 59.20 He shall come to Zion.

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In the Redemption, or Deliverance, He makes note that the ships of Tarshish will aid in the restoration; further, that the sons of strangers will aid in the rebuilding of Jerusalem's walls and temple. In chapter 61.7 we see that during the Deliverance it shall be found that the Gentile shall have the Double and because of it there shall be Confusion, but everlasting joy shall be given to them. The Double is a noun, something which is given to the Gentile and it clearly is a source of great Joy and Glorification for the Gentile, for the passage says that even Israel shall bask in their Glory. So the Double, in this context, is something that has to be reckoned with. Further, concerning the role of the Gentile, we see that they are the people with whom the New Covenant of God is made. We are also told that that time is a time when the children of Israel will see great Shame and it will be a time when there shall be great confusion. We have to then ask what it could be that could be the source of the confusion and the shame. For starters, we must conclude at the least the Servant who is killed, who is described in Isaiah as even God in the flesh, certainly has to be, as a minimum, a source of Israel's Shame. For they are warned in the prophesy that they will kill their God in the flesh upon His visitation. And in this we can see that the plan of God has to contemplate a vehicle for presenting the evidence of the murder of God by the Children of Israel. The presentation, or realization of that evidence, is noted at the time the Double appears. And that time is a time of Confusion. What, then, is the Double? He is the Double of something! And we know that in Him is connected the Deliverance and Redemption of Israel, and He is also a source of great joy and glorification in the Gentile. For He appears midst the Gentile.

Israel is another name for the Holy One of Israel, or Redeemer. We see this clearly in Isaiah 44.5:

One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname Himself by the name of Israel.

For God says in 44.3, I will pour my spirit upon thy (Jacob's) seed and my Blessing upon thine offspring:

Isaiah 44.4 And they shall spring up as the grass, as willows by the water courses.
44.5 One shall say, I am the Lords...

These Witnesses of God are they who spring up as among the grass. And they are the spirit and blessing poured out on Jacob's seed and his offspring. Who are his offspring? As they are differentiated from His seed.

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The last named of these witnesses is one who subscribes with his hand unto the Lord (He writes with the hand of the Lord) and takes the surname of Israel. Israel means, He who prevails with God. In the prophesies we shall see one of the epitaphs of the Anointed is that He is a Writer of sorts. In Isaiah we see Him described as one who does not go into the streets, whose pen does not tire, nor the smoking flax (Smoking flax can be paper-- or, as some rabbis viewed--the wick of a candle) can be abated. In the Apocryphal text concerning the Wisdom of Solomon we see this same character appearing, writing a letter that is become a great volume.

The Redeemer or Deliverer is named Israel.

We have to be rational when it comes to understanding the Redeemer, or the Deliverer, or Gatherer, whichever name you prefer. For He is shown to come after Israel has been scattered midst the heathen and all the nations of the world. Ezekiel 36.24 specifically refers to the gathering process, and in this process, He says God will turn your hearts to flesh and cause you to walk in his statutes.

At that time you will find yourself a Witness of God, testifying that He did in fact do what he said He would do, gathering Israel in Great Mercy and restoring it to the Holy Land. Both you and the Servant are God's Witnesses to all men who have gone before you (Isaiah 43.10).

You are in the time of the Latter Days. Do not let someone mislead you into thinking that things belonging to those days have been done by another long ago. For this is like Robbing God of His Word. If you are misled, your credibility as witnesses is gone.

Chapter 2
The God of Mel

There are basically two types of gods in the universe of which I have come to know: your god and the God of Mel. The latter, of course, is My God; and His origin is derived through Abraham. From what I know of my God, He is absolutely no different than the God who visited Abraham, then Isaac, then Jacob, and Moses. Furthermore, as far as I can see, He is the very same personality which appeared in the prophets and Jesus Christ. But this being, I have noted in some of my writings, has little to do with the present age. For no one seems to know His Voice.

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About the only criteria we have ever been given of God, apart from the Tabernacle and its Mercy Seat, which was delivered through Moses, and Jesus Christ, is His Voice: as it appears in the Bible. For you, who know that voice, you will see that it is the same as the voice of Jesus the Christ. In fact, the comparison is so straight that one can say that Jesus said nothing new under the sun. Everything He said has been said before in the Old testament. There is one thing which he said which was somewhat new: that was His Covenant· which He made with us. Nothing like it had ever before been said in the Bible. You who are experts on the Bible should reflect on this saying, since you know you have totally overlooked it in your researches. I know you overlooked it because I have yet to hear it from any of the ministry, in their sayings or in their writings: it ought to be the most said saying coming out of your mouths. I admit that I have gotten bored with the Ministry and now tend to be hard of hearing. Nevertheless, I do pick up a book or a magazine, or turn on the television, even go to church, now and then, and yet await someone to tell the children about Christ's New Covenant.

It is beyond me that no one seems to have inquired of God as if God were a man. We do not even give him those things which we recognize in the least of us (even in the bums in the street): feelings, compassion, human understanding, and sympathy. All of the indicators have been presented which would cause us to examine Him on the same foundation one would inquire into another man. He has a distinct personality, for sure, a strong motivation, and a rather well defined goal in life. And He not only expressed these things to one man but to many. All of the prophets pretty consistently reflect this personality, which, incidentally, even appears separate from the prophets' personalities. So what is this personality, whom I call the God of Mel, as opposed to your god?

First of all He claims that there is no such thing as another god. He alone is God. He says those idols you worship are dumb and cannot speak. They can do nothing for you. If they fall over they cannot get themselves back up. Further, it is reported of God that no one can look upon His Image without chancing instant death; nor is there a suitable name for Him. He introduced Himself to Moses and the Children of Israel as I am. He told Moses to tell them that I am hath sent you.

He calls Himself Our Father in Heaven He relates to us as a Father. Most distinctly, His Personality is that of a Father. He has one point of view, expects us to obey that point of view, and threatens us with the rod if we disobey. And He does not spare the rod. His punishment is complete and exact. Anyone who reads the Voice of the Father knows that He most definitely comes across as a father. He believes He has created us, that we are of His Seed. There is nothing feminine in the voice of the Father. Yet, He does have tender moments and in those moments He does relate to us now and then with feminine overtones. He talks about taking us to his breast and nourishing us with His Love, as a mother would do. By comparison, He mentions the scattered Children of Israel as children who have been weaned from the breast; then, possibly referring to the Two Anointed Ones, He mentions how a suckled one plays on the hole of the cockatrice and the weaned one on the hole of the asp (or visa versa; I can't remember). So He does have the ability to voice himself with the voice of a female.

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God, since He recognizes no other gods than Himself, does not recognize a female 2 deity. He procreates through man. And man, in the name of Israel, He calls His Wife.2 And His Womb He calls Mt. Zion. In the relationship, He views Himself marrying and casting away a whore, then redeeming Her. He thinks man is a whore.

These are the basic relationships expressed between God and man. In terms of why those relationships were initiated, He explains that His ultimate purpose is to become wedded to man, whom He sees as a wife, and live within Him. He sees man as a vessel of His Being and intends to live one day in all men. This is clearly expressed in the Lord's Prayer, which every Christian should know. He describes this as forming a Kingdom on earth as it is in Heaven. He intends to conquer the hearts of all men, turning them from stone to flesh, and reign on earth as its Universal King. When that day comes, He says, it will be a day of Great Peace, when all things lay down in green pastures in peace. As far as what happens after that day when He takes the reigns of government over us, He is mute. The Bible, or Voice of God, ends on the note when His Kingdom on earth as it is in Heaven is founded.

Many people have their own ideas as to what God's Kingdom of Heaven is like and therefore have tempted to mimic it on earth. I suppose the Catholic Church endeavors to be in accord with that of heaven, through its Bishops and governmental hierarchy; but as far as I know there is but One King of heaven and, apart from angels, He speaks of no other agents. In fact, from the voice we see in the Bible, He tends to conduct all of His Affairs directly Himself. However, a couple of archangels are mentioned: Gabriel, who seems to be a horn-blower, letting you know that someone is following behind him; and Michael, who seems to have been created to wage God's ultimate war with man in heaven before it is waged on earth. Michael is God's warrior, His Great Prince.

Another archangel is mentioned, and He is called the fallen angel who was tossed out of Heaven. His name has been known as Lucifer.

Lucifer and Michael, I suppose, are on equal levels--except Michael binds the devil. And the ultimate battle in the Bible is described between them. We see it described in Revelation, chapter 19, for instance, the Day of the First Resurrection, where a character called The Word casts the devil into the flaming pit for a thousand years.

As for God's Bureaucracy, I think we have covered it. If you can add any more names to the agents of God in heaven, I would like to see them.

God has established some criteria for His Kingdom on earth. In that Kingdom He says he will set up a prince who will reign as King of Kings and establish Peace throughout the world for all time to come. In Revelation, once again, we can mention that that event is broken into two phases. The first phase, called the First Resurrection, involves a character called The Word , who casts the devil into the pit for a thousand years. The Word has a Great Army with Him and it is said of them, Blessed are those who participate in the First Resurrection .

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How that Prince, who Daniel calls Michael, is sent and the things which happen during the period of His Visitation, are all described in the Bible. In fact, that is what the bulk of the book is about.

In the prophesies, it is anticipated that at the founding of the Kingdom all the old saints and prophets of merit will be raised, even the sons of Israel, Seth, and Noah. It is a day when they and all of Israel will be glorified. And they will take their places as the days of old. That day is compared to the return of Moses, and its restoration is compared to the restoration of the ways and days of Moses. The Prince is even given epitaphs which make Him appear like another Moses. It is also a day compared to the restoration of the days and ways of David; and He, being a King, is compared to the King David. He becomes another David on the throne of Israel. In other terms we recall His epitaph is as another Zerubbabel, who rebuilt the walls and temple of Jerusalem under the authorization of Cyrus the Great, then King of Kings.

There is a basic difference between David and Moses. Moses ruled through the mouth of the prophet, Aaron; David ruled directly. David established his seed to follow behind him on his throne; Moses picked none of His Seed to rule, following behind Him. Instead, He established a priesthood through the son of Nun, and put the eventual leadership, or inheritance, in Nun's son, Joshua. Joshua means Saviour; "Jesus" is the Greek rendering of this name. Joshua was both a high priest and warrior prince, for we recall He led the Children of Israel across the Jordan river and brought down the walls of Jericho. Jericho was the first of many conquests by Joshua, under the guidance of God, in Israel. Eventually his successor in Saul and in David reflected the same sort of leadership. They were both high priests and warriors, and they were both Anointed by God to be the Saviours of the people. Saul was Anointed to save the Children of Israel from the Philistines. David also saved the children of Israel from the Philistines; we recall the David and Goliath story. From Joshua to David we have the model of a Priest-King Saviour of Israel,(Joseph not excluded either) which would eventually surface as the Saviour of the World. In this day and age it is curious to observe that the world seems to have been restored to the same state as in those days, with the ever present conflict between the Jews and the Philistines. Today we call the Philistines, Palestinians. They are the same people, and the conflict seems to have been restored after two thousand years of absence of the Jewish people. The conflict today, we see, involves the same issue. The Children of Israel say that they have a right to reign over the domain of Palestine by the Anointing of God. And those Children today await their Saviour.

The role of Joshua, we can see by comparison to the ancient Sumero-Akkadian model, stems from that Priest-King model of ancient times. Abraham stems from that model; and Abraham was anointed by God through another Priest-King, the King of Salem, whose city was Jerusalem, and His name means King of Peace. or Righteousness That King's name was Melchesideck; and He becomes yet another type which is used in the model of the Messiah.

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Both David and Saul were anointed Kings over Israel: and for about a thousand years prior to their accession, since Abraham, Israel had been ruled only by priests, prophets, and judges. We recall that the prophet, Samuel, was also called a judge of Israel. Israel had known no king before Saul was anointed by Samuel.

The Bible expresses discontent with Israel, after David; and God, in His expressed interest of setting up an Anointed King who will rule on earth as His Person, decides to take another tact. He said He would send Israel another David, but then described Him as the weakest man in Jerusalem and even went on to say that this Anointed Being would be something which would not be desired and would be killed. So the Bible says that God concocted a plan to send a King whom He knew would be killed by the Children of Israel. And the killing, as described in Isaiah chapter 53, was called an offering of Sin Atonement. The prophesy presumes that man is so vain and vile that he would kill even his own God. The premise states that the Anointed One who is killed is God in the Flesh.

The book does not end with the killing of God. It really begins there. For it is obvious that the kingdom of peace with its king, ruling forever and ever, cannot at once coincide with a kingdom who has killed its king. The Two Kingdoms are two different kingdoms. The kingdom which kills its king is really not much of a kingdom, and certainly, like the whore of Hosea, is in need of reforming and awaiting the Curse of the Diaspora. Further, because of the murder, there has to be an element of Shame imposed upon the murderers; and somehow there has to be a vehicle of testimony which one day shows Israel, the murderer, its Shame.

The testimony of God is established through the Wrath of God. That Wrath begins with the Virgin Birth, mentioned in Isaiah chapter 7.14 through 7.24. For he says, Behold a Virgin shall give birth to a son and His name shall be called Immanuel, meaning God is with us. On the day of that sign of God the Children of Israel shall be scattered by the sword and their place turned into briars and thorns. We can relate this message to that of Hosea, in the story of Jezreel, chapter 1. Here God expresses his wrath over the murder of Jezreel and scatters the Children of Israel. Then He sends his other son, whose name is Loammi, to redeem them, saying, Thou art now the children of the living God. In this story is the pattern of Redemption. We have a murder, God's Wrath poured out because of it, and finally Redemption. The Deliverance of Israel is called a Restoration or Redemption. Referring to Christ's testimony, Elias, who is like Gabriel, who announces the coming of the Anointed of God (see Malachi 4.5), must first come and He will restore all things. Then Christ said, But I tell you now that Elias is already here (referring to John the Babtist). He said this right after His Transfiguration.

Well, John the Babtist did not restore anything. He, in fact, is most noted for the practice of cleansing one's soul by taking a dip in the water. That practice was not necessarily new, for the Jews had been doing it for some time. John's practice was deritualized to a degree. Rather than going into official baths and cleansing oneself in a prescribed way, he caused people to wade into the River Jordan and allow John to submerge them and then bless them with the Holy Spirit of God The Rabbis say this is nothing new).. He did this to Christ and reported that he saw the Holy Spirit descend, in the form of a white dove, upon the head of Jesus. This, of course, implies that Christ did not before that day have the Holy Spirit in Him. This creates a problem in His Divinity, I should think. For it is reported that He is born of the seed of God, born of the Virgin Mary. And if He were of the Seed of God, wouldn't He necessarily have the Holy Spirit already in Him? Must He be like all the rest of us and await the Holy Spirit, who is God, to join Him? How could He be born the Son of God and yet wait until He is about thirty years old before the Spirit joins Him?

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Chapter 3
Problems of Divinity
Problems of Society

I didn't begin to write this book just because I wanted to write a book. The book actually evolved out of several writings, some being letters and others being other books. All of these were written in the hope that a certain issue might be broached: The Two Anointed Ones of the Bible.

I did not create the issue. It was laid there long before me. And anyone can see, as well as they can read this, that this issue has always been there in the Bible and I had nothing to do with creating the precept in it.

I did not create the idea of God; I have been but one who responded to it. My response was much along the same lines as everyone else's. I had specific problems which I couldn't resolve alone and it seemed natural for me to call on someone else for help. As it turns out, the only one who is interested in helping you, apart from your immediate family, is an invisible friend called God. Maybe He is someone you invented when you were a child: a friend who would understand you and try to comfort you when you were down and out. Maybe you got introduced to him through a church or secret society which claimed a special communion with God. Maybe you gravitated to a social dictate that says God is the sum total of human consciousness (something like the General Will) and look upon Man as God.

When in Paris I was asked by a friend whether Americans really pray to God. He had seen the act occurring frequently in old American movies and wondered whether Americans really do that. Then he added that the French don't believe in God (he was referring to most of the younger generation); and many of the relationships which do involve religion tend to gravitate towards the world consciousness point of view as reflected in Buddhism.

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America is about the only country I know of which has inscribed on its coins: In God we trust; and our constitution has as the founding stone of truth written under it (In the Declaration of Independence), Founded under God. So we are a nation founded under God, whether we now believe it or not. Somehow our forefathers managed to lay a claim of God upon us and wrote some of His philosophical truths into our nations's basic law. Using Him as the cornerstone of our Constitution acknowledged that (through Him) the problems involving the pursuit of our Being would be guided by God. And in this regard, when discussing philosophical, legalistic, or social relationships concerning American attitudes towards themselves and others, one has to recognize that many of their precepts come from God.

They don't come from just any god, or even a god they invented themselves. Their precepts come from a specific God who laid upon us, through Western traditions, His system of values. Admittedly, on examining them, we find that they do differ from Oriental , even Buddhist, values. And the most important of these is the fact that our God is not a tolerant God; He is jealous of other gods or things which claim to be gods.

Our forefathers approached this issue from a more liberal point of view than the Bible dictated. For they wrote into our constitution that while we are founded under God, we are also founded under the precept of Liberty and Justice for all; in which case, they recognized that every man had a right to worship (or not worship) according to his own beliefs.

The voice of the Bible addresses this issue as well. He accounts for the fact that His early relationship with man (Israel, most particularly) involved a relationship where He was quite jealous. Addressing Israel from the future He seems to admit, in His Redemption, that for a moment He showed a little wrath, when Israel was in Her Youth, but in His Heart there is kindness and everlasting mercy, for as there is grief which comes in the night there is always joy that comes with the dawning of every new day. But then it is also submitted that in the Latter Days all men will finally come to know that the God of the Bible really does exist, and because we come to know He exists, also come to understand His reason for His extreme jealousy, which He called a little wrath.

The conflict between God and man in the Bible is a conflict which the Bible claims will be resolved in the Latter Days. Because it takes this approach, perhaps a more perfect God might have pointed out that He knew eventually all men would come to Him and might, therefore, become more tolerant than He actually was (or prophesied). Of course, we cannot eliminate the criteria of the wrath of God, its cause and its remedy, for it has a particular place in the story of God and I am one who cannot fathom why it is there; except that man has been given his own will and the Will of God anticipates, through the acts of God, that Man's Will shall one day accommodate the Will of God and merge into One Being. It is like unto a son and his father. The Son has His own will but sometimes requires the application of the rod to accommodate the Father's will. If all things go right the son becomes perfect like the father. For compared to the son, the Father, having greater life experiences and wisdom, is more perfect.

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But the God of the Bible does not seem to be so rational that He can merely allow the son to go his own way and, like the prodigal son, one day return to Him. He, in fact, doesn't really have enough confidence that man will finally become faithful to Him and obey Him. And the methods He uses to swing man over to His Way of thinking are not, by measure of the curses He laid upon past and future generations, those of a Peaceful Being. Whilst He teaches Peace and obedience to the Ten Commandments, which forms the Basis of American Law, He, Himself, does not appear to constrain Himself to those dictates in dealing with us. We can modify this complaint, however, for we always hear Him saying, At what instant will I pluck up a nation or put it down? and If that nation against whom I have pronounced repents of its evil ways I also will repent of the evil I pronounced against them. He certainly comes across in this point of view as a Father. But we can further modify our position in this regard if we approach Him in the person of Jesus Christ. Then we can acknowledge that the God of the Bible did, in fact, deal with us in measure according to the Ten Commandments. And when you introduce this point of view, you immediately begin to see a terrible pathos in His Logic. It is a self-destructive pathos. And it coincides closely to the nonviolent traditions inherent in Buddhism and its earlier sect of Jainism: As Gandhi, influenced by Buddhist values, as well as Hindu, arrived at the conclusion that the best way to get rid of the evil British would be to inflict pain on oneself. The British, Gandhi proposed, would see the Indians inflicting pain on themselves and eventually, because no man can stand to see another man impose pain upon himself, the British would leave India. For the removal of the British was the only act which could cause the Indians to stop hurting themselves. The theory proved itself worthy, as the British gave up and left India. And Gandhi had a lot to do with causing them to leave. I think they were tired of watching the man fast. Martin Luther King picked up on this precept of nonviolence in pursuing equal rights for blacks in America. And we can all witness the television news in those days showing police beating up peaceful people sitting in the streets. We want to ask ourselves why anyone would want to jeopardize his life like this, allowing a man to beat upon him without offering any kind of resistance. There is a human sympathy in it upon which it draws .

All men enter into a social contract of some sort or another. Sometimes the contract is already signed and sealed before one is born. If you are born into an American society, for instance, you are automatically signed up to an agreement which is distinctly biased towards American views and conduct. Those biases and agreements are partly implied and in other cases in writing. In my childhood, there was a constant reminder of the agreement every morning before class began, when all the children were required to pledge their allegiance to the United States of America under God. We didn't pay much attention to this, perhaps, at the time, but now, since the practice has been relaxed and the agreement modified, we seem to be more aware of something which now has been lost: our allegiance to God.

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We see that the agreements of the society in which we are born are often made long before us. But we all recognize that this particular kind of society in which we have become initiated depends upon us to continue it. And most noteworthy concerning any kind of society is the fact that it likes to keep its peculiar identity. The French like to be French, the Chinese even more so like to be Chinese. And Americans take pride in being American. Unique among all men are the Jews; and they have been told from the beginning that they must take pride in being a Jew, even though God threatened that He would scatter them and make them a scorn and a scourge to all mankind.

In our society, because of our constitution, you can be both a Jew and an American. You cannot be a Frenchman, loyal to France, and an American, however. And in observing these relationships we find that America requires complete faith unto itself, avoiding split allegiances, and keeps those things which belong to God separate from those things which belong to the Prince or King (or national government). In America, there is a separation between church and state.

The Bible envisions a world which is to come which does not separate church and state. It envisions a world run and managed by God. And in that World He calls Himself its King.

Christ approached this problem, the conflict between church and state, and commented that those things which belong to Caesar are Caesar. Those things which belong to God are God's. So we see that He, who founded the basis of Christianity and eventually the American Constitution, recognized the separation of church and state. And His Kingdom becomes defined as a universal kingdom which oversees the souls of mankind. His Kingdom is of nonmaterial interests.

The Bible contemplates an eventual conflict between the material world and its princes, and the Prince of the nonmaterial World, who is described as Christ, in Christian terms, and Michael in the Old Testament prophesy of Daniel. The material world is viewed by the Bible as evil and it is reigned over by a Prince who is sometimes called a fallen angel and other times referred to as a condition of man. In most descriptions of the thing which God is opposed to, we see something which tends to be more of a disease or condition in man than an evil force with which man is allied. God, in fact, says that He is the one who feeds us with the disease! Referring to the prophets who prophesy falsely in His Name, God says, I will feed them with Wormwood and cause them to deceive you; further He claims that if someone has prophesied falsely it is because He caused one to do it! So we cannot ignore this God which we inherited. And we can only speculate on Wormwood, which is a bitter tasting bush of the desert; how it is that it can become a metaphor for the evil that man carries in him and how, in Revelation we can see it become the form of a man, a fallen angel from Heaven, who is called Satan (emerging in a man called the Antichrist, which, incidentally, is a name preexistent to the man Jesus). Here we see how the evil which is in us can grow up into one being expressing the evil which is in us all. But concerning all this we always have the offer from God to rid us of that evil.

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The God of the Bible is certainly an unusual character. He establishes a code of justice, of equity, and imposes it on mankind, even all mankind. And because He foresees (and sees) that man obeys not His Word, or Law, He becomes filled with wrath and justifies the doing of all kinds of evil acts upon him. First He takes out His Wrath against Israel; then He throws His Wrath upon other nations: Babylon, Egypt, Ethiopia, Libya, Lebanon, Edom; and finally all the nations of the world. The scale of His Wrath is an escalating scale. And finally it reaches such a peak that He brings all men to their knees, glorifying His Might and Sovereignty over mankind. We can recall in Revelation, for example, how, after throwing out evils on mankind, such as the seven vials, He says even then His Hand is stretched out more against them. For He anticipates that the evil thrown upon man will be received by man as still not being an adequate sign of God's Might.

In the relationship, which becomes the punishment of evil, God sets himself up as supreme judge of the earth. And as the Judge of the Earth, He condemns some to death and grants to others life. He claims He does this through nations-- at least that is a strong vehicle of His Vengeance. We witness how He referred to Cyrus the Great and Nebuchadnezzar. He pits one nation against another; for instance, just to prove to Israel that He alone is God and ruler over their destiny.

He is a God who rides upon a whirlwind, which, according to the prophets, is a Cherub or Cherubim, sometimes seen as Four Cherubim. Concerning His earliest demonstrated image of Himself, He set His image in a Tent and called it His Tabernacle. Inside the Tent He set up a sanctuary for His Image, and it consisted of Four Pillars, covered by a Veil, inside of which was a small chest which had a thin sheet of gold covering its top. On that sheet of gold, actually fashioned out of its ends, were Two Cherubim beaten out of gold. And God was seen, according to the Children of Israel during the time of Moses, there between the Two Cherubim atop the sheet of gold, which was called the Mercy Seat. Apparently, He would first appear atop the Mercy Seat as a Cloud by day and a fire by night, but then appear at the door of the Tabernacle. For there are many descriptions of the Cloud of God appearing at the door of the Tabernacle before all the several thousand assembled Children of Israel. And when the Cloud would decide to change location, to move the tribe and its Tent, it was seen to lift itself up off the Tent and move ahead of the people who would then follow in its tracks.

Back around 1492 B.C, when all this originated, the God who appeared in the Tabernacle not only contrived the Tent as the vehicle of His appearance, making Himself visible, but also contrived a set of laws and testimony which would be stored below His Mercy Seat, in the Ark of the Covenant (a small chest).

The concept He had in mind is the fact that you see Him through His Mercy. The basis of His Mercy is established in Two things below Him: The Two Stone Tablets making up the Ten Commandments, given to Moses atop the mount; and the Testimony. Also in the chest was the Manna which they gathered in the desert. The Testimony involves all the testimony of God up to the time of Moses and would include all subsequent issues of His Testimony. Inherent in the concept is the fact that from the time of Moses man would be ruled directly by God. Precepts from God would be issued to the Children of Israel through prophets and the Anointed Ones of God. The proof that one is a prophet's is gaged by the fact that whatsoever is said by the prophet is made to come true. This is the basis of God's Law. For it is the only way He has expressed of executing His Law. It is one thing to pronounce a law; far more difficult to enforce it. Through prophesy He enforces His Law. Those who say the Bible is open to interpretation are discounting God's ability to enforce His Law or purpose. For He calls out to the people of the Latter Days and says they will understand Him perfectly. No doubt can be attached to this, for the people of the Latter Days will have seen all of His Prophesy come True! No wonder He asks who can testify of the things which have gone before, the prophesy of the future which has become things of the past?. Who will Witness for it? He asks. Of course, we recall Job showing His disposition on this matter, asking, Who has come to know the Lord's Wisdom? Do you know it because you think you know it or is it because you have been with Him since the Beginning?

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So the basis of God's Law is Prophesy. Unlike any other god, or even a man who can claim to be a god, God claims that He alone can know the future and even make the future. And to prove it, He created a collection of prophesies through the prophets, speaking to each of them as they arise early in the mornings. Then, He said, when you see the prophesies all come true, you will know that I am your God; for I will have done it.

The key to the prophesies, or testimony of God, is the fact that He claims not only that He knows what will be done but also that He will be seen to be the one that caused those things to be done. So the basis of His Law and rule will be in the fact that one day you will see that everything He said He would cause to be done had been done. And to make it clear, He made most of those things centered on the Children of Israel. In effect, when you see what He has done to Israel, you will know that He alone caused it and did it. Most of the things He prophesied were evil laid upon Israel; only in the end does Israel receive a Promise of forgiveness and Redemption by its God. Thus we have the awaited character called the Redeemer.

Ultimately, the conclusion of the Bible is that you can make all the laws you want, do what you will, but eventually you will see but one law, and that will be God's Law.

No other god or gods has made us such a claim. And because the God of the Bible, who calls Himself the God of Abraham, Isaac, and Jacob, makes this claim, the claim ultimately has to be challenged. One cannot read the Bible, which together is God's claim, without letting His claim go unchallenged. For He makes no idle claim. His claim is really Threats. He has threatened each and every one of us. No nation can claim to hide from him. But He has overriding Promises also.

His sense of justice contemplates that men will not believe Him, nor even His Anointed whom He sends to show you His Way. Consequently, His prophesy, or testimony, provides for a gradual escalation of evil laid upon man until all men are gathered into one place, called Armageddon, into one final apocalyptic battle. The battle which is threatened is such a grand scale that it will leave dead bodies scattered from one end or corner of the earth to another. In that battle, which is initiated by a prince coming out of the north, in the model of the Persian conquests, the final truth of the rule of God is presented. And He claims that even the farthest isles in the sea will bear witness to this event. In fact, he addresses the people of those times and tells them that they will be His Witnesses, that He did do exactly what He threatened to do. And then, to show His Great Mercy, He claims that He will gather the remnant into a New Kingdom under God as it has previously been set in Heaven.

In our day and age, we do not really need a god to arrange a great and world wide apocalyptic battle. The battle has already been arranged. Both sides have been picked and the banners have been raised over their camps.

If this battle is fought, then all of those social institutions and theories on government, those truths of economics and governments, are all brought to nought. They are meaningless. And the reason I can claim it is because they did not lead us away from battle, but into it. And in this, because the battle before us is a battle actually no man can emerge from, for it is a battle to the end, we can see that whatever values or guides we had to lead us were not great enough to save our lives and the lives of our children.

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The issue ultimately grips the aspect of heritage which began this section. Society exists only to promote its heritage. When it ceases to have a heritage it ceases to exist. For it no longer has a function.

Eat, drink, and be merry, for tomorrow we die. This is a phrase in the Bible which not only reflects God's opinion of us but our own opinion of those who live for today and have nothing invested for the future, our children. Today, most of Western Man, and probably the rest of the civilized world, live for this moment in time and have written off tomorrow as a thing which belongs not to them but to their children. And as for their children they care not whether they see tomorrow. The fact is we have reserved nothing for our children, and have grabbed everything we possibly can for ourselves today.

We live in a land, a world, of statistics. Everything is a statistic and is reduced down to a governable number. Everything is managed according to present day needs. Needs for the future are left for those in the future to manage. We have delegated this management responsibility to the future because we don't know how to solve it today for the future. For if we solve it today for the future we will cut into our present day demands and needs. That means we would have to go without to assure that our children's needs are satisfied. Man, today, unlike men of the past, perhaps--probably not much different in reality; the scale of the problem is so manifold higher today that we seem to stand out from the past-- selfishly guards everything left in the pleasures of the earth for himself. Many of those things he knows will not exist, or be in rare supply, when his children grow up, if they grow up. Today, there is little guarantee they will grow up. Grim isn't it?

Eat, drink, and be merry, for tomorrow we die. This is the philosophy of a people without government. It is an attitude of a world without government. We see the laws of the world really don't exist. There are no laws which can save the world. There are guidelines, there are attitudes, but there is no salvation for the world. And I say all of your laws are for nought. You regulate the speed of a vehicle but not the speed of the battlewagon.

There is a truth which can regulate us. That truth begins with Babylon and the things which were prophesied in the Bible which now can be counted as History. There is sufficient prophetic correspondence to history for us to wonder whether the small balance remaining in the Biblical prophesy will come true. Looking at reality, the newspapers, news media, and their reports, we find that the small remainder in the balance has a greater chance of being proven than not. Our leanings, our tendencies, are more directed at fulfilling the apocalypse than not. And coincidentaly the protagonists in this prophesied event are, in this day, the probable protagonists of the pending Armageddon. Gog and Magog, Persia, Ethiopia, and Lybia are now no longer things which exist in a document written three thousand years ago; they now exist in the headlines of our daily newspapers. This infamous group of nations never existed in the window of time before this day. And it doesn't make any difference whether any of the participants at this point believe in God or not; the fact is, whether we believe or not, the Bible itself is proving itself! And the signal which tells us that we are just before the days of the Apocalypse is the fact that Israel is now on the map again. It can be no mere coincidence. For Israel has not been on the map for at least two thousand years (near so); and we see that it has appeared on the map just as it was prophesied, with Lebanon hewn down and burning and Israel surrounded. The next step in the prophesy is for God to take out his vengeance against those who were against Israel! Who would Test Him?

In the anointing of God's Word is Tribulation. In the prophesies there are Two Tribulations involving Israel. The first involves Israel and Babylon and Babylon's successor, who is the Persian Empire under Cyrus the Great. In this tribulation cycle it is prophesied that Israel would be desolated and taken captive, leaving Jerusalem and its Temple in ruins. Then, after seventy years, it was prophesied that the children would be returned from their captivity. This happened, and the walls and the temple of Jerusalem were rebuilt under the governor Zerubbabel. He rebuilt under the authorization of the King of Kings, Cyrus the Great. In the prophesies subsequent to this event, Zerubbabel became a sign of the eventual restoration of Israel in the next tribulation cycle. And Cyrus becomes a symbol of the authority which permits the great and final restoration. In fact, the prophesies refer to Cyrus as God's Shepherd. Cyrus, of course, was a whirlwind which conquered a good part of the western world in his day. And in the prophesy, or relationship, God decided to ride upon Cyrus, using Cyrus as His Vehicle of fulfilling His prophesy.

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Deliverance from Gog and Magog

The period in which the Deliverer comes is prophesied to be the darkest period in human history. There is no other time of man which is seen as darker or gloomier. This, in turn, does not speak very well for those who are God's shepherds. And at that time God says even the Gentile are the priests (Levites) of God. And all of those, yet to be glorified, are seen, because of the gloominess, to have scattered the sheep and taken the profits of God for themselves. For Jeremiah and Zechariah warn not only against the Pharisees of earlier days but the Pharisees of these days also.

One of the things Christ did when He was here was to turn over the tables of the money changers in the temple. For they were an abomination to His Eyes. As He knew the Tithing required by God, how it would be done and for what purpose. And the temple priests and scribes were not in agreement with that thing. For they were raising extra money for themselves by selling doves and exchanging money. They had turned the temple into financial lending houses. They were adorned with fine clothes and lived in fine homes. The money was not being used to maintain the temple, to repair the roof, etc., nor was it going into the mouths of the poor and the hungry; it was going into the silver lined pockets of the pharisees and scribes! It is no wonder that Christ turned over their tables! But I ask you, what would Christ do if He were here today? Would He find faith in the earth? I tell you now He would find what I have seen. Mark my words. For I see the same Pharisees again and I see them on television. Look at how they dress and carry themselves; look at their homes! I ask, where is the money that they are collecting for God? I see a great deal of it in their pockets and in their homes! And they are robbing God of His Tithes and Offerings; and even in this I hear them crying out, I know you have sent in your tithes for this week, but for the sake of the Word of God, send in more. Blessed is He that tithes unto the Lord unsparingly. I tell you now, their Lord is not the same God I know. And their Father is not the Father I have known; for their Father is the thing which feeds them and the table upon which they eat. And that thing consumes enormous amounts of money which neither visit the poor nor deliver them, but rather build great palaces and towers atop the mountains. And these I call abominations. And whilst I am not against Television as a means of expressing God's Word, I can tell you now that there are far less costly ways of spreading the Good News and these ways are longer lasting ways. If we see, after two thousand years, nations falling away from the Word of God, even though the church has tried to hang onto them, what makes a television minister think that his television gospel is going to hang onto the masses any better or be the longer lasting? You cannot hold onto a soul across the Television tube. You need to touch Him and let Him touch you.

You must hold him and allow him to hold you.

But just as television can be used for God, so can those who would undermine God's Word, those who would be sons of the Devil and not of God, use it. And they are so artful they can disguise themselves, causing you to think they are the word of God. But you can recognize them quite easily. For they lack humility, for they are so Vain. And I will show them to you.

In terms of the Deliverance and Redemptiong, the criteria is that The Redeemer is going to measure you according to God's criteria. And that criteria is well specified in the Bible. It is so well specified that God says, even, He will break his other stave named Bands. For Him to threaten to break Bands, He has to have previously well defined His Criteria to you such that you blatantly sin against it and cause Him to break His Stave, or Covenant. The breaking of the Stave (also meaning Lawgiver) is the breaking of His Covenant (law) with you. He breaks His covenant, because of your sins against Him (the greatest being the fact that you deny His Anointed One); so that He can then make a New Covenant with man. In the Deliverance Period you should expect a New Covenant to be made with you by a Stave or Lawgiver of God; i.e., The Anointed One of God. Even if that Covenant is a reaffirmation of the old. We, of course, cannot second guess God, and can only be prepared to receive it, the New Covenant, when it comes.

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We can go on and on about the issue of the Messiah and those things which reflect upon His Divinity. Rather, it would be better if you were to gather those epitaphs from the Bible yourself and group them under two columns: Beauty and Bands. Beauty would be the Suffering Messiah or Plumbline and Bands would be the Deliverer. Since Christ obviously lays claim to many of them (being born in Bethlehem of a Virgin, of the son of David, who is Judah, riding into Jerusalem on an ass; being scorned and killed) group them under Beauty. Others, which clearly relate to the time when Israel is restored, like the building of the Tabernacle and Temple, the burning of Lebanon, etc., group under Bands. Put Shiloh under Bands, for Shiloh is another name for the Deliverer. So also is the name Michael. Christ was not Michael; and referring to that prophesy by Daniel, Christ automatically admitted that His appearance did not fulfill the time of the Deliverer: that the Deliverance lay far off, yet to be fulfilled. Yet, we must recall what Christ said, though He had said He had come to Divide men He did not come to take their lives but to Save lives. I should think that those contemplating upon His Cross, being a living testament of prophesy fulfilled(the Word of God fulfilled) might take this into thought and come to fear the remainder of the prophesy, yet to be fulfilled: for The Tribulation lays ahead and many lives shall be consumed in it. And if ye all believe in Christ's sign, that it is true, then ye can all believe in this next sign before you as being True; and if ye believe, if ye all believe, the Tribulation can be mitigated and many lives can be saved. But I tell you now one sign does not go without the other. And you would be wise to see that the Christ which looks upon you is one who sees you waiting at the Door of Tribulation.

There are Two Major Signs in the Bible which reflect upon the specific Divinity of the Messiah. The first sign is the Virgin Birth. The second sign involves an equally mysterious phenomena: the restoration of the Tabernacle. The Tabernacle is mysterious because its full description, how it actually appeared in the days of Moses, is hidden in the Bible. And it is believed that only the Messiah, or God, Himself, can reveal how to build the Tabernacle. And to the Jews the sign of their Messiah is the Restoration of the Tabernacle. That has to be done at the same time as Israel is restored to the Holy Land.

But I wonder about the Jew's faith in God. Whether even the Tabernacle would be evidence to them?

The ultimate measure of Divinity, as specified in the Bible, is the Tabernacle. Whilst a Virgin Birth is specified, and claimed in fact by Jesus the Christ, though I have found nowhere in His Testimony where He said it, such a thing does not reflect a reliable verification of Divinity. The only thing in the Bible which can reliably verify the Messiah's (Deliverer's) divinity is the Tabernacle. And the reason it is the supreme authority of divinity is the fact that it is the place which God designed for Moses upon the mount and which actually displayed His presence among the Children of Israel. And He was seen in that thing as a Cloud by day and a Fire by night atop its Mercy Seat. So the real Witness of God and His Testimony is God Himself atop the Mercy Seat. For once the Children of Israel witnessed Him there, they had no doubts about His Presence!

Now the full turn of the wheel in Testimony eventually comes back to this fact. The thing that you one day Witness as God has to be the same thing that originally appeared to Moses and the Children of Israel on the Mercy Seat Between the Two Cherubim. Apart from that experience, you will have a hard time identifying Him, I should think.

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Since God Resides atop the Mercy Seat in the Tabernacle, between the Two Cherubim, the statement is clear: He who brings you that verifiable display is the Anointed One. His Witness, of course, is God Himself. God Himself will appear on that Mercy Seat to prove to you that He who showed you the Tabernacle is the Anointed One. If He does not appear there, then that thing that brings the Tabernacle is false. And He cannot be the one who is prophesied to restore the Tabernacle. But the Restoration of the Tabernacle is required and no one has, nor, I suspect, can, alter that prophesy. Not even God Himself can alter it, for if He should say, I have changed my mind concerning it, what other thing can one say about the changes of his mind? Surely, on this matter, above all other things He has prophesied which include the Suffering Messiah, He ought to be consistent.

Christ neither restored the Tabernacle nor temple in His time. The temple, as we know by his testimony alone, was still standing; so these things cannot be a measure of His Divinity (They are a measure of His Prophesy, however, for He Prophesied not one stone of the temple would be left standing, which came true some forty odd years later, making Him a true Prophet of God). But concerning His Qualifying as Messiah, His only salvation, in that instance of proving He is Messiah, is the fact that the Deliverer has to testify, or Witness, that Christ was, in fact, who He said He is. Once again, this has to do with the showing of the wounds in his hands, demonstrating that He is the same as whom they wounded long ago. But who would believe Him?

When I composed this manuscript, I made a slight mistake which I ought to tell you. I had referred to the marks in the Messiah's hands as marks, not necessarily wounds. I had thought that the Marks suggested they were wounds but were not particularly noteworthy as wounds. And I said, Obviously they are not clearly wounds, otherwise the question would substitute the word wounds for marks. There are curious marks on the hands which prompt the question. The same sort of curiosity can be contemplated in the Priest's Girdle in the Ministry of the Tabernacle. For He wears a curious girdle. That is the epitaph.

I mention this because I sent that manuscript out to many in the Ministry and they should have caught the error on my part. But I caught it myself and subsequently added a footnote to the manuscript which said, One should research this word; I may be wrong. Yet, even this fell on deaf ears. I had suggested that the rendering we have had passed down to us did not completely show the original context of the statement concerning the marks in His hands. And so I allowed myself to play the part of a fool, now having a manuscript being circulated among the Ministry which shows a man saying that somewhere there is a reference to the marks on His hands as being curious but not necessarily wounds. And after several years of waiting for some kind of response to my book, which never came, I took up a book on the Dead Sea Scrolls and found that reference which I had referred to. So I tell you now: I am not the fool.

The question concerning Christ's sacrifice, perhaps for nought, because He had no credible witness to speak of, is a question of major importance. For one of the epitaphs of the Messiah is the fact that in the end He can look back upon His Suffering and feel satisfied that it was not for nought. It was worthwhile. Once again, this is an epitaph belonging to the period of the Deliverer, even being Post Deliverance.

At the time the Tabernacle and Israel are restored, we speak of the opening of a Sealed Book (see Isaiah 29.11-15). The Tabernacle is the Proof; the Sealed Book becomes a sign of impending shame. And it is both the Jew and the Gentile who are put to shame. For the Gentile are anticipated, by prophesy, to deny the Messiah when He appears among them. In the Testament of Benjamin we have:

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Testament of Benjamin II.19 And as many as believe on Him on the earth shall rejoice with Him.
Then also all men shall rise, some unto glory and some unto shame.
And the Lord shall judge Israel first, for their unrighteousness; for when He appeared as God in the flesh to deliver them they believed Him not.
And then shall He judge all the Gentiles, as many as believed Him not when He appeared on earth.
And He shall convict Israel through the Chosen Ones of the Gentiles. 

We can draw upon many other passages of the Bible which repeat this thought. I like the Testament of Benjamin because of its succinctness. But the message is clear: One of the signs of His Divinity is the fact that both the Jew and the Gentile will be put to shame. These precepts, we might add, were known to Jesus the Christ. We can again recall the Sealed Book and the Book of Remembrance which Malachi mentions. Now the Book of Remembrance is written before Him for them who fear the Word of the Lord.

When we review Revelation, we see that at the time a being who is called King of Kings, also named The Word, appears, the Tabernacle in heaven is opened. But then it says, And no man was permitted to enter (Rev. 15.8). It doesn't explain why, but it follows that at that time man will certainly learn the reason why. For after the Tabernacle is opened and it is witnessed no man entered it, the last seven vials of heaven are poured out upon man.

The opening of the Tabernacle in heaven is the same as the opening of the Tabernacle on earth. Earth's Tabernacle has to be basically the same thing, in substance, as in heaven. Further, the Tabernacle is a clear sign of the Messiah. If Revelation had not talked about the opening of the Tabernacle, at the time of the appearance of The Word, then we might be forced to ask whether Revelation truly came from God.

Because the prophesy of Shame is made against the Gentile, as well as the Jew, it follows that they have to do something to cause the shame. The greatest sin, of course is to deny the Messiah, or God's Anointed One when He comes; and since Zechariah speaks of the breaking of Bands, another name for the Anointed One, it suggests that we may do unto Bands what we did unto Beauty: that is, murder Him. In this respect the Bible may be a Double Tragedy. And He who appears as the Deliverer, called by Isaiah as the Double, who appears midst the Gentile, may have his life threatened. Thus, assuming He is also He who is called The Word in Revelation, whose name is a name known only to Himself, there is ample logic here for us to see why the Deliverer may not be prone to go like a fool into the streets and claim His Divinity. Rather, He would rely upon His Word alone and probably approach His Ministry very quietly, but not in secret or in hiding, to announce Himself. And waiting at the sheep gate He would wait for them to come to Him. A Prophesy, including Christ referring to the thief, anticipates that few will come to Him. But then, perhaps because of the Seven Vials, He is glorified and known among all men (even as a name no one knows).

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Most of the Christian Ministry look up at the clouds watching for another cloud to descend, so that all can see it, in the rapture of Christ. This is their measure of His Divinity. But I say to them, they would do well to look down at their feet, rather than at the sky; for the Anointed One will more likely be found to be anointing their feet with His Tears than to be found coming down as a cloud in the sky. Clearly, even The Word in Revelation does not come in a cloud. He is more a thief, because no one knows His name. And I warn them that as they turn their stiff necked heads to the sky, another will be binding their feet below them so to push them into the pit of Hell. For they are the false shepherds and through their own blindness and ignorance cause others to miss out on the visitation of their Anointed One. Because they cause everyone to watch the sky and purchase the best of booths to watch from, whilst the Anointed One has been scheduled to be a man who merely walks, eating and drinking, with the men of this earth. The cloud, in fact, is really reserved for God. And the only place The Cloud has ever been seen to appear on a regular, fully witnessed, basis is upon the Mercy Seat of the Tabernacle between the Two Cherubim. By definition, the Cloud they are watching for in Christ has to be the same Cloud scheduled to appear upon the Mercy Seat of the Tabernacle. It is scheduled there, because the Tabernacle is prophesied to be restored during the restoration of Israel.

The issue becomes a question of logic. Your Ministry are not logical enough to conclude that Christ would be seen atop the Mercy Seat of the Tabernacle. Nor would they allow Him to do so.

They would contrive some other vehicle of His appearance. Rather, I think, they would prefer to have him hanging upon his cross to purge them of their sins. Thus, I have sworn myself to take him down from the cross. For ye shall see Him alive.

Apart from the fact that an epitaph of the Deliverer shows Him carrying a sword which is His tongue (Rev. 19.15, 16; 20.5 & Isaiah 49.2); He is also described as an eagle, a lion, and a leopard and other metaphors. The times of His appearance is described according to a time when men are running hiding in caves and crevasses and in the holes in the rocks; it is a time when men throw their idols to the bats and the moles! And He seeks each and everyone of them out, tearing their fat and ripping up their claws. It is a time when you will literally be torn in ribbons by the mouth, the wrath, of the Lord. That is another sign of His Divinity, which goes along with the fact that you will be put to shame. For the wise men will be cut to shreds; their wisdom shall perish, and they shall close their mouths at what they see.

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Do what I have been doing with you. Go through all the epitaphs and write a character survey on them. Analyze them as you would a man coming into a clinic. Try to understand this individual as He and His times have been described to you in the Bible. Don't isolate some things, just because you don't think they agree with Christ. For they all Have To Agree with Him. Put them all in an objective presentation. If you do this, logic will lead you to the very thing I have seen: Two Cherubim. And they have also been described as four with four different faces and with wheels attached to them. The spirit of God is described in the wheels, which are wheels inside of wheels.

One of the most interesting things I have come across in the epitaphs is the epitaph of the dove which, in a lost Psalm, describes a dove circling over the head of the Messiah to reveal parts of the Word of God which describe Him, which the Shepherds have ignored (or thrown out of the Word of God). This business about the Marks on His Hands and the Two Anointed Ones sure intrigues me. For I have to add, in the final editing of this manuscript, after several years, and of being intrigued by the loss of the missing psalm, I have a hunch that the missing psalm will be found. For just as the things of which I have been speaking, the Marks on His Hands and the Two Anointed Ones, have laid buried in the sand for two thousand years yet seemed new to you, and perhaps a bit offensive, I suspect a small psalm might one day turn up. For you shall see me in it. For I know My God and my members.

Read the Odes of Solomon, Ode 24, how it describes the revelation of the Messiah when this Lost Gospel, in the form of a Dove, is seen flying around His Head. In another Ode of Solomon he sends a letter, which is really a Volume, written by the finger of God. The letter comes like a polished arrow from the Quiver of God.

The Messiah is Hidden in the hand of God; He brings out things which were hidden. In fact, the message here is that you cannot hide anything from Him. He knows that there is more and is guided by God to dig it out and show it to you. For instance, He can, by measure of the Ode, draw into the depths of your hiding places and pull out those things you (the shepherds) purposely hid from the eyes of man: Ode 24:

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Ode 24 The Dove fluttered over the Messiah, because He was her head; and she sang over Him and her voice was heard.
The inhabitants were afraid and the sojourners were moved;
For those who in their hearts were lifted up were deficient in wisdom, and so they were rejected, because the truth was not with them.
For the Lord disclosed His Way, and spread abroad His Grace; and those who understood it know His Holiness. hallelujah.

This process, coupled with the Sealed Book effect and the other prophesy that a book of remembrance was written before Him for those who feared on the Lord, as well as Ode 23, concerning the Sealed Letter, all says that somehow you are going to see something in writing which is going to make many, many Shepherds look like fools. More so, they are condemned even before you see them perform. For God has sworn, from the beginning, that He would blind them, even feed them with Wormwood. For God says, for they were corrupt from the beginning.

The corruption of which we speak involves a progression of error. The error of the Rabbis was that they erred in not realizing that they were prophesied to kill the Messiah; the error of the Gentile Shepherds is much the same. Reviewing the way the prophesies of the Two Anointed Ones were presented, one can easily see how they would be prone to error. For they are those who watch for something to fulfill their own vanity. They don't watch for the Messiah; they watch for someone who will come to pat them on the backs for keeping a good watch and be raised to a station of glory among men. They become, in this regard, faithful repositories of truth for their own self glorification. For they expect rewards. For once they state a truth, they have to stay with it and cannot acknowledge the error in their wisdom. Eventually their error gets thrown atop more errors, causing them to inevitably fall heavily, under the weight of their errors. And they will cause their flock to fall with them.

Every Christian Minister, of course, believes He cannot err. For he believes he has already seen the Divinity of God and now only waits for God to pull Him up to Heaven, along with his flock. But by doing this He has already made an error, and his error will be manifold times greater because He is not willing to admit his errors to his flock, thus leading them into the pit with him. For he weighs in the balance his judgment of God and discounts all the things God told him concerning the Deliverance. He cries to God to take him up to Heaven to escape the Tribulation whilst the Revelation of John is telling him how Blessed art those who participate in the First Resurrection, which is of the Tribulation! They all declare what good workers they are for God and yet pray that they need not be here, when He visits as The Word, to work with Him. They are a contradiction to their own beliefs.

The final problem of Divinity is the fact that even Christ could not prove His Divinity. The fact that there were no Witnesses at His trial to testify of Him Proves he could not establish His Divinity. That is a fact.

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How, therefore, can the Second Coming, or Visitation, do any better in proving His Divinity? The fact is, in this day, He has competition. If he is a man, as the prophesies prescribe, and if he tries to perform miracles, how can His Work be measured to be any greater than those who are already healing and performing miracles claimed in Christ's name? The answer is He does not have a snowball's chance in Hell to outdo them. For they would not allow Him. The fact is, Miracles ought to be the furthest thing in proof of divinity from his mind. Thus we have a prophesy which says that He doesn't heal or go to the sick, etc.; rather, He tears the fat of the wicked and rips their claws with his teeth (See Zechariah chapter 11, for instance)--the Jerome Commentary calls this Shepherd an evil shepherd, however. In contrast we can measure against Him, for this time, Revelation's concept of the Miracle Worker and Prophet.

The Deliverer is not described as something which draws all men to Him through Miracles, etc. Rather, He is described as a being from whom men run: You will fear the name of the Lord from the West and His Glory from the east.

That's another form of His Divinity: where He comes from. The Deliverer comes from the West (you are seeded from the east; gathered from the west). He comes out of the Gentile, as the Double. Here, again, we do not have the description of a Cloud descending upon the Gentile, but the real appearance of a man, or thing, among the Gentile which is the cause of much joy in them and glorification. And He is the Double of something of God which appeared before Him. Obviously, since the only thing prophesied before Him, which is in the same context, is the Anointed One who is killed. So He has to be the Double of that thing. Still, the false shepherds who have been leading you would tell you to ignore the Double and keep watching for a Cloud. I suspect if they cannot reconcile the Double in their worm eaten minds, they will resort to pulling that portion of the testimony out of the Bible and hide it from your eyes so it would not be questioned again. Just as they hid the Odes of Solomon, in particular, they would hide other things from your eyes.

You are my witnesses. Read the Odes of Solomon and compare them to other Biblical prophesy. They are completely consistent with the other testimony. In fact, they shed light on testimony which otherwise is hidden in the recesses of the pages. They emphasize the phenomena of the Sealed Book, for instance. They make you more aware of it. What have your Shepherds done with these? They have eliminated them from the Bible to keep them from your eyes.

What are the instruments of a false Shepherd? They hide things which they know will prove that they are false. Read these Odes of which I speak and you will marvel at how any of them could have concluded that the odes did not consistently reflect the Word of God. Read the Word of God and you will see that they are the Word of God!

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