12.24.04 Hidden Pavilions, a mystical work
Copyright © 1989-2004 Mel West. All rights reserved.
In Plain Truth
It is easy for someone to claim that he is telling you the
plain truth. But I would beware of him if I were you. Even you
should beware of me, though I may attempt to tell you what I see
as the plain truth. For the plain truth is the fact there really
is no such thing as the plain truth, except it be by God. And
until He confirms Himself to all men, I suppose we are going to
have to rest on the basis that one day He will show us Truth;
and, until then, there will always be something hidden behind
our eyes, or too far away from our ears, for us to discern as
truth. The plain truth can exist right in front of our eyes, even,
and if we are not looking that way we may never see it.
Looking the way of the plain truth allows you at least a chance
of catching a glimpse of it. Maybe you will see more of it, because
you looked in its direction, than another. But still, if you haven't
seen the end of it, you might be misled into believing that it
is the final truth of truths. For instance, if Christ were here
today, I don't see how He could accept any vision of Him on the
cross as being the end of Him. I think He would want to be more
than that, that is, a Sacrificial Lamb; in fact, more prophesy
is intended in Him as a Living King, not just a spirit, a man
sacrificed to purge men of their sins.
Being misled that something one sees is the end of things
is like a man who is walking down a long hallway, going from one
door to another, seeing other doors to the side of him. He believes
that the doors each appearing directly ahead of him will lead
to the end of his search. But he doesn't know for sure, since
he can't see behind the doors. He sees a side door, is tempted
to open it, but defers and continues to proceed with opening the
doors he has programmed in his mind that would lead to the end
of the search. And all the time there is someone standing before
each door, smiling, beckoning him to enter. As all the doors had
been consistent in leading to another in his direct path, he came
to have greater confidence in the smiling guard at the doors.
Finally, he reaches a door and finds himself standing on a
precarious platform, thoroughly eaten by worms, hanging over the
Grand Canyon. He feels like Wily Coyote and realizes, just at
the instant the platform gives way, that someone had played a
trick on him. And he plunges to his death, wondering why he didn't
bother to open one of the other side doors.
His crime was a crime of programmed ignorance. While he can
say he was misled by the smiling man, the truth is he had closed
his mind to a preconceived logic and was not willing to open it
when he heard the voice of another beckoning him
Man competing with God
Ultimately, from God's point of view, men tend to raise themselves
above God and challenge the very word that is written. And foremost
among them are the pastors and the prophets. For it seems that
the more they get to know God and His Word, the more they are
convinced that they alone, among all men, really know the plain
truth about him. Most men like to deify themselves. They like
to have their names read far and wide and glorify themselves.
Before long they can become another Tammuz if everything goes
This day is a little different than the days of the Pharisees,
I must admit. For today we are dealing with another argument from
the false pastors and prophets. For they say, by the Anointing
of the Holy Spirit who is in Christ, on them, they speak only
what the Holy Ghost bids them to utter. And they refer to the
Comforter, of whom John wrote. But I must ask them, though I agree
that the Comforter can live within whom He chooses, whenever He
chooses, I wonder if He, of whom Christ spoke, has really visited
man in force, in a true visitation. For nowhere have I seen where
the Comforter has even brought up the issues I have mentioned.
Not to criticize Him, but to note that perhaps we have yet to
really see Him. For He must be concerned about certain issues
which have to be resolved in the Bible, not the least of which
I have mentioned. So I call on Him to clear up the confusion,
not because I created any confusion; He knew the confusion was
there in the Bible long before me. And I wonder why He waited
until now to let it out.
For those who do not believe in God, in any case, this problem
has no particular relevance in their daily lives. But to those
who believe that their spirit does not die, because of God, this
problem creates manifold difficulties. For to the god which they
would worship, the competition among men to become gods can be
quite disconcerting. Further, priests, kings, and kingdoms have
always tried to gain dominion over God by using the name of God.
And then they force their god upon those they conquer. The god's
name might be Ba'al, for instance, which is a name which simply
means, as I understand, Lord. Concerning Ba'al, it was forbidden
to mention his name under penalty of a curse. So no one knew his
name. But don't be confused by this, for the God of the Bible
had no resemblance to Ba'al.
Ba'al was in competition with two other gods. One's name was
Enlil, as I recall. The two gods, seeing the competition between
themselves, decided to create each a son, who would resolve the
conflict on their behalf; one of whom was called Mot, who became
a god of the harvest and a resurrected being like Tammuz or Dimuzzi.
Or Christ, for instance. In Egypt the resurrected Being was named
Osiris, and he became the god of the underworld, being the supreme
judge of the dead. I'm writing all this from memory, so you should
check me on this.
The competition between the gods, celebrated in the killing
of Mot, shows us what we are dealing with when it comes to understanding
the concept of a god. For every god is jealous by nature (because
the men who invent them are jealous over their creation). So the
gods Ba'al and Enlil compete for sovereignty and rather than going
into hand to hand combat between themselves, they create scapegoats
in their two sons. So rather than shedding their own blood, in
their private war, they shed the blood of their sons, beginning
Another story coming out of the Summero-Akkadian group involves
Gilgamesh, a demi-god, who brings knowledge to the world and establishes,
through his conquests, civilization. The gods got jealous of him
one day, seeing his great prosperity and notoriety, and decided
to fashion a look-alike of him who could be raised up in battle
to destroy him. So in the story Gilgamesh is the good guy and
a Double, whose name is Enki, is designed by the gods to be an
evil twin which would destroy him.
The gods, however, made such a perfect model of Gilgamesh
out of clay, the look-alike had the same spirit as Gilgamesh.
And rather than becoming arch enemies, they became loving brothers.
So the gods' evil intentions were thwarted. Nevertheless, the
Double was murdered by the gods, and this reminded Gilgamesh of
his own mortality.
We should mention the Branch in the Gilgamesh story. Gilgamesh
had sought out a wise old man who lived in the mountains (I can't
spell his name, but he is a character like Noah), who held the
secret to immortality. The old man told Gilgamesh that he could
achieve immortality and truly be as a god if he were to be able
to recover a branch laying at the bottom of the sea. So Gilgamesh
sought it out, dove down for it, and gripped it and immortality
in his hand. He laid down that evening beneath a tree with the
branch beside him. During the night a snake came up to him and
stole the branch. That is how Gilgamesh lost his immortality.
In the Bible Adam lost his immortality in the Garden of Eden
in a similar way. He was told to not eat the forbidden fruit in
a certain tree of the garden, because it contained knowledge of
both good and evil (being both sweet and bitter to the taste).
His wife, Eve, happened by the tree one day and saw a snake near
it. And the snake convinced her to eat the forbidden fruit. As
a consequence they lost their immortality (and innocence) and
were tossed out of the Garden. So Adam and Eve passed out under
one of the Two Olive Trees guarding the gates of the garden and
took residence in a cave high atop a mountain. From then on life
became difficult for them and the Paradise they once had known
was never seen again. And though they wanted to return to Paradise,
whenever they would approach either of the two gates, the eastern
side or western, they were always turned back by a fierce, fiery
sword held in the hand of a Cherub; there were Two Cherubim guarding
the two gates of the garden.
In the prophesies, in Ezekiel and in Revelation, in particular,
we find a similar theme being played concerning the eating of
knowledge. It is shown in those prophesies as a book which the
prophets are asked to eat and which, when eaten, page by page,
at first tastes sweet and then becomes bitter to the stomach.
At the feet of the Angel who carries the book are coals of fire;
and it is he who is told to go into the city and mark those who
will be burned in the fire. Then He marks those who will be saved.
He is kinda like the two men who visited Sodom and told Lot to
leave the city, cautioning all of his family to avoid looking
back. Lot's wife did not obey them and looked back upon the horrifying
spectacle of Sodom being destroyed. She was turned into a pillar
of salt. In that story only Lot's Family was saved.
The Dark and Gloomy Days
Every story has its subtleties, and the Bible is full of them.
For it repeatedly claims that God will prove Himself by showing
that He is wiser than man. And then, in describing the Messiah,
He throws a little quirk into it by saying that there is something
mysterious and hidden about him. He is warning you in these terms
that He is not exactly playing with a straight deck of cards.
He has stacked them in a particular manner so that when they are
dealt they will come out in a certain sequence which He knows
will mislead you. He knows beforehand that you are going to be
misled. But in this He really is not hiding anything; He just
knows that men are vain and recognizes that they will follow those
things which complement their own vanity. So He can quite clearly
say in the description of the Messiah that Judah will kill Him,
sacrifice Him as Mot, for instance, and no one will ever be the
wiser that it was done. He can confidently tell you beforehand
that you will kill Him and He knows you will pass right over it,
not paying it a second thought. On top of that, He went right
into considerable detail as to how the Messiah is killed, in Isaiah
52.14, 15 and 53.
The story, or Proof, does not end with the killing of the
Messiah. It really begins there. For inherent in the concept of
the killing is the precept that to Prove Himself God has to bring
all men to realize the killing and this brings about guilt and
Shame. Nothing can bring greater shame upon man, of course, than
if man killed His own God!
So the Bible reveals a plot contrived to kill the Anointed
of God, taking advantage of man's own Vanity, and then restore
the Anointed on the final great and terrible day of the Lord,
when all men will look upon Him whom they pierced and be in sorrow,
as a woman is in sorrow for her lost son.
The son, of course, is not the proof. He becomes another sign
of things to come. For the prophesies describe Him as gaining
His throne through great tribulation. At this point, the entire
world is brought into the tribulation, and God has vowed He will
take out His Wrath against all those who were against Him (His
nation Israel). And since He had earlier said that He would make
Israel an object of scorn and derision throughout the world, the
Wrath ultimately gets focused on the world. And in these terms
He describes the fulfillment of His Wrath as in the days of Noah,
except in these times, He says, He will not remove all the world
but will leave a remnant upon which to build His Kingdom.
Because of this perspective, all those who believe in the
Bible--because of its prophesies becoming history it is hard not
to believe it--obviously want to be in the forefront of the Kingdom
or those chosen to be in the Kingdom. For the Bible threatens
all the rest with burning and death. Thus, when we view the Deliverance
in these terms, which really is the Restoration and Redemption
of Israel, we have to consider that for a great many people in
this world the Anointed One who is resurrected is not going to
be a very popular fellow. I should doubt, even, that He would
be able to see any friends who might comfort Him.
The moment of truth in the Bible comes on the day when men
see Israel restored to the map again. Up until the Second World
War, this, for at least two thousand years, had not required confrontation.
Even though, during the Babylonian Captivity, prophets, such as
Daniel, were speaking of this eventuality, the Great and Terrible
Day of the Restoration of Israel and the bringing of Peace to
the earth, men since those days have not been made to face that
truth. So now, in reflecting upon those men and their times, we
can see ourselves, for the first time since all the men before
us, faced with the decision as to facing the Proof of God.
Part and parcel to the times of the Restoration of Israel
is the fact that the times are Dark and Gloomy. It is a time where
there has never been before greater darkness or gloominess upon
the earth. To qualify for Darkness, in these terms, I would wager
that most men would agree that the darkest moment on earth would
be the moment all men see that the next instant all hope is taken
from them and the earth will go up in smoke as a blazing furnace,
leaving no where a habitation for man and only complete desolation
for ever and ever. That, to me, is Darkness and the gloomiest
thing My God could ever lay upon me. For it certainly leaves no
Hope for either me or my children.
There are many ways, of course, to measure darkness.. In My
View, I jumped right to the worst kind of Darkness I could imagine,
short of the Sun becoming a supernova, which, in either case the
result, for man, is the same. And that is the reality that the
end for all is come. Others measure Darkness by looking up at
the sky or watching for beasts and devils. And to them, who specialize
in watching for such devils, they never seem to find a devil or
beast capable of throwing out the kind of Darkness that is really
dark in their minds eye. Whilst I would readily attribute to Hitler
the name of the greatest beast ever to walk this earth, and want
to be done with the subject, being convinced even that My God
hath caused it; others certainly must claim that He was not evil
enough to be a sign of the times. All I can say in this regard
is if it were not for Hitler's beastly appearance, the Jews would
probably not have gotten sufficient compassion from the world
to justify allowing them to return to their homeland. It is the
compassion taken upon them, because of the beast and the responding
Mercy of the World, which restored Israel. In other terms we can
say it was Christian Mercy, or Christ's Mercy, that the Jews were
restored. Quite frankly, I don't like talking about this subject,
how Hitler played a role in showing God's Mercy. For it seems
like one must justify evil to show good. And that is not my perspective
of the situation. I am not God; I don't understand his way of
thinking always. Had I been in His place, which thing, of course
is impossible, and should I be in a position to judge His Curse
which He laid against the Children of Israel, I should think I
might choose another course of proving myself. I cannot see how
anything evil can be justified, for out of Goodwill comes Good;
out of Evil comes Evil, in my book. And I would like to believe
that one can obtain goodwill through the expression of Goodwill
and the patience required to await it. In other words, hoping
that God would not be too harsh with me for thinking this way,
I think I might have tried to do things a little differently.
But perhaps His Reasons are so complex they cannot be reduced
to my level of thinking and, hopefully, man will understand His
Thinking one day. For He is a jealous God.
The other thing to consider is the fact that once the fulfillment
of the Curse upon Israel occurs, yet another curse comes into
play. And that Curse is laid upon all men in the earth, principally
focused upon the Gentile. And in this perspective, the real Proof
of God finally comes into focus in the Valley of Decision and
battle of Armageddon. And the conflict which develops in that
valley becomes the sign that the world is about to be put to the
torch, where dead will be found scattered from one end of the
world to the other. As the frenzy leading up to the collection
of humanity to this point gathers, so gather the eagles over our
heads. For the final truth of the Bible comes when we can look
up over our heads and see that our own blood is being placed on
the altar of God.
In view of practical events in this day and age, the Armageddon
of the Bible may be an option which in fact is far removed from
us. For out of the fire and brimstone of Armageddon is the fact
that a remnant is left to set a new earth. But in our day and
age, such an event probably would leave no remnant. Probabilities
of a nuclear holocaust prevent the repopulation of the earth.
For in these times, if it were unleashed now, the radiation and
nuclear winter following it would probably leave no source of
clean habitation. Perhaps there might be some who might survive,
not getting radiation sickness (even though all the food chain
should be contaminated); and perhaps some men's systems might
adapt to the new environment of radiation and the mutations which
might be produced. Perhaps, in the deserts some men might be able
to scratch out a habitation. But those who would live in those
times (perhaps just a few years from now) I dare say would be
men whom we could all claim were robbed of the Promise of Abraham!
And in that I would have to say that God must have repented of
His Covenant with Abraham. For I have not seen where God said
He would leave Israel standing midst a dead, dying, and contaminated
earth. Of course, He didn't really say He would throw Israel into
the Ovens of Hitler either; He just said He would refine them
in a refiner's fire as one refines silver and gold. I guess no
one really believed it could happen or how it could happen.
What I get amused over, in speaking with those who read the
Bible, is the fact that most people agree that it is a book of
many interpretations. In effect, everyone can be right. You are
deceiving yourselves if you believe this. The book clearly sets
up its own language and definitions. When you see the language,
which incidentally is formed around the concept of the Branch
or Two trees, how they become a fruitful forest, the precepts
ring out consistent and true. When you hear the same thing from
several different mouths, particularly when those mouths are spread
over time, you know that, from the basis of the author, the point
being made is in his mind true. And the Bible has really little
to do with our knowledge of truth, until the end is come; it has
to do with the fact that God intends to Prove to us that He knows
Truth. That He is the Source of Truth and there is no other.
In laying out His source of Truth, God describes Himself as
the Model of truth. And in that model He emphasizes humility,
meekness, and the simplicity of life. Riches and excesses seem
to go against his grain, as well as men of Power and Might. In
contrast, He places the full power and might of His Being in His
Tongue or Mouth and calls it The Word. And The Word He describes
as His powerful and mighty hand or Sword. Through only His Word
He claims He will subdue all men on earth and bring them once
again, in unity, unto Him. What seems to be lacking in all the
logic in the Bible is why God would want to take the trouble to
do all this anyway. I should think that if Heaven were as Heavenly
as it is preferred to be, God would have no interest in the earth.
So the earth, following the logic, because God is taking an interest
in it, must contain something which God does not have in Heaven.
So Heaven is lacking something which is being fulfilled by earth.
We can take another approach, it appears, and consider that perhaps
God is Duplicating on earth what He has in Heaven, so He will
have Two Worlds of the same identity. But this gets me back to
the need for the Duplicate. Why? And I wonder whether God considers
the earth to be a better place than Heaven, in terms of its potential
to duplicate something in Heaven which could not otherwise been
duplicated somewhere else.
When we look at the earth from this perspective, we are drawn
to another truth. For invariably one truth always leads to another.
And that truth is the fact that mankind, today, has disgraced
the Plan of God. For the earth is being exploited and polluted
today on such a scale I could hardly see how God would want to
have anything further to do with it. For it is now a place where
there are many areas which are totally uninhabitable for either
man or beast for the next 250,000 years. Truly, the Garden which
was earth may very well, in a matter of a short time, be turned
into a barren scarp reeling through space like Venus or Mars.
When we view these things another truth becomes evident: Because
of the threat that our hands have made upon the earth, causing
some processes to desolate it such that the earth may never recover,
I should think that if God were to exist He would step in and
take control of things right now. For this is the time to do it.
Waiting another twenty or thirty years could make a difference
as to whether this world can ever be restored to the place of
the garden anticipated by Adam; for the acts of man seem to be
dead set against allowing this to happen. In my view, if there
is a God, which thing I know to be true, but I place an if on
it for you who cannot visualize His Being; this is the time for
Him to act. For the earth now, unlike any other time before, is
truly in need of Salvation.
But to those who read my word, I ask, is there no king in
So it is there are many truths, many gods, for those who like
to create their own gods, and many ideals we can seek in the Salvation
of our earth. And of all truths, I suppose, we can all agree that
the earth is in this time in dire need of Salvation. All the decisions
being made on the earth today seem more tuned against it than
for it. We all know this and hope, somehow, our posterity will
solve it. And in this we have committed the greatest crime ever
wrought upon the earth. For we have placed the sins of our own
hands upon the hands of our own children.
What we see in the world today is principally controlled by
the work of one generation's hands: Those who reached maturity
after World War II are responsible for all the shame that humanity
has accumulated upon it since that day. And all I can say in this
regard is the fact that before that day the world knew no end.
Today, barely forty years later, the world now unequivocally knows
an end. And that end hangs over our heads day to day, and we all
know that in a very short time if our bombs don't kill us our
pollution will. So I say to us all, those who have been leading
us through these times have brought the greatest shame ever laid
upon the earth upon any man. God chastised Israel, saying, near
the time of the Babylonian captivity, that she was a whore beyond
all whores of the past, even worse than Nineveh, Sodom, or Gomorrah.
God said He could tolerate them, even though in the case of the
latter He destroyed them; but He said of Jacob He could not longer
tolerate Him and would punish Him.
By comparison, should you read the curses against Israel incorporated
in our appendix, if you should review all the reasons God gave
for punishing and scattering Israel, One has to conclude that
by comparison to us Israel (or Jacob) is a SAINT.
In Psalm 44 the iniquity of Israel is cleverly summarized.
And it might be worthwhile to review it; for it might show us
something of ourselves. Only we may not have the opportunity to
ask the questions Israel asked:
Psalm 44 But thou hast cast off, put us to shame and goest
not forth with our armies.
Thou makest us to turn back from the enemy: and they which
hate us spoil for themselves;
Thou hast given us like sheep appointed for meat; and hast
scattered us among the heathen.
Thou sellest thy people for nought, and dost not increase
thy wealth by their price;
Thou makest us a reproach to our neighbors, a scorn and a
derision to them that are round about us.
Thou makest us a byword among the heathen, a shaking of the
head among the people.
My confusion is continually before me, and the shame of my face hath covered me...
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant...
Yea, for thy sake we are killed all the day long; we are counted as sheep for the slaughter.
Awake, why sleepest thou, O Lord? Arise, cast us not off
What you have read is a Psalm of David, possibly having been
written around three thousand years ago and long before the things
of which the Psalm speaks were done to Israel. It is a prophesy
which today rings true as historical truth. The words were written
at a time when Israel was at the peak of its glory under the King
David. Yet, its writer, perhaps David Himself, sensed that the
glory would be fleeting and these, and more, terrible things would
be done to His Nation and seed. And as a consequence, heightening
the feeling of this terrible darkness and gloom which would be
thrown upon the nation, the prophets after David, beginning even
with Joel and Isaiah, focus on the ever growing reality of the
scattering of the Nation, Israel.
Some of those prophesies, like those dealing with Nebuchadnezzar
or Cyrus, had an immediate prophetic impact. As soon as the prophesy
was said, the result was done. And the prophet recognizes this,
saying some prophesies have a long term affect; others are immediate.
He is careful to point this out because the nation is used to
passing them and their curses off on their children. See Jeremiah
When Christ appeared on the scene two thousand years ago,
He warned, as other prophets before Him, that the great and frightful
day of the Lord was at hand. Even in this generation, he said.
He also said that He had not come to gather the nation, but to
divide it; cursed the temple, propheying that it would come down;
and said that He had not come to bless them with water, as John
the Babtist, but with the fire of God. Christ, in these terms
, was saying that because of Him Israel would be scattered and
put to the torch. The things which he actually represented, being
vested in the Sign of the Virgin, certainly did apply to the very
Generation to whom He had been speaking.
He made little impact upon the Jews, as it turns out. For
most Jews have written Him off as a false prophet. For He claimed
to be the Son of God and their measure of God's Word against what
Christ claimed to be, in the times of His appearance, proved to
them that Christ simply could not be the Promised David they had
prophesied unto them.
By our measure, looking back, Jesus Christ could not fulfill
the epitaphs dealing with the Deliverance. For He was the Sign
of the Virgin and the Virgin was the sign that Israel would be
scattered. So he could not be the Deliverer and we see that the
Temple of David was still standing in His time. And the Deliverance
provided a prophetic restoration of that temple. With Israel intact,
along with its temple, the diaspora required before the Deliverance
had to be far into the future. And because the diaspora was in
the future, it is no wonder that the Jews would question Christ
who claimed to be their Saviour. He was too early to fill the
epitaphs belonging to the Deliverer.
Now you have the benefit of reading some things that were
not in my manuscript sent to the ministry over these years. Though
it seems odd to me, I may as well interrupt myself, since I have
already made my point with the Ministry, and talk about another
character, actually the same one but in a little more detail,
called out in the Apocalypse of Ezra (4 Ezra). It's about the
same guy--the Deliverer-- but this time He comes up out of the
sea; and the story is called The man from the sea.
4 Ezra And it came to pass that after seven days I dreamt
a dream at night. There arose a violent wind from the sea and
it stirred all its waves. Out of the heart of the seas the wind
caused the form of a man to come up. I looked and this man flew
with the clouds of Heaven. Wherever he turned his countenance,
everything he saw trembled. Wherever the voice went out of his
mouth, all that heard his voice melted away as wax melts when
it feels fire. After this I saw that from the four winds of Heaven
was gathered together an innumerable multitude of men to make
war against the Man who came up out of the sea. But he cut out
a great mountain and flew up upon it. I tried to see the region
or place from which the mountain had been cut out but I could
not. And then I saw all who were gathered together against him
to wage war. They were seized with a great fear but they dared
to fight. When he saw the assault of the multitude coming near
him, he neither lifted his hand nor held a spear or any weapon.
But out of his mouth he sent a fiery stream and from his lips
a flaming breath, and from his tongue he shot forth a storm of
sparks. And these were all mingled together--the fiery stream,
the flaming breath, and the storm. It all fell on the assault
of the multitude which was preparing to fight and it burned them
all up, so that suddenly the innumerable multitude was nothing
but dust and ashes and smell of smoke. When I saw this I was
amazed. later I saw the same Man come down from the mountain,
and call another multitude to him-- which was peaceful. The faces
of many men drew near him, some of them glad, some sorrowful.
Some were in bonds, some brought others who should be offered
These are the interpretations of the vision. Since you saw
a Man coming up from the heart of the sea, it is he whom the
Highest One is keeping for many ages (and through whom he will
deliver his creation). He will determine the survivors. Since
you saw that wind, fire, and storm came out of his mouth, that
he held neither spear nor weapon, but destroyed the assaulting
multitude who had come to fight against him, here is the interpretation:
Behold, the days come when the Highest One is about to deliver
those who are on the earth. And these earth dwellers will be
astonished. They will plan to war against each other, city against
city, place against place, people against people, and kingdom
against kingdom. And when these things come to pass and the signs
happen that I showed you, then will my Son be revealed as the
Man you saw ascending. When all nations hear my voice, every
man will leave his own land and the warfare of one against the
other, and an innumerable multitude will be gathered together,
as you saw, desiring to come and fight against him. But he will
stand upon the summit of Mount Zion. And Zion will come and will
be made manifest to all men, prepared and built, as you saw the
mountain cut out without hands. But he, my Son, will reprove
the nations that have come for their ungodliness, and the rebukes
are like a storm and will reproach them to their face with their
evil thoughts and with tortures with which they are destined
to be tortured-- like flame. Then He will destroy them without
labor by the Law, which is like fire...the survivors of your
people, even those who are found within my Holy Borders, will
be saved. Then he will destroy the multitude of nations gathered
together, and will defend the people who remain. And he will
show them many wonders.
And I said, O Lord, show me this. Why have I seen the Man
coming up from the heart of the sea? And He said to me, just
as one can neither seek nor know what is in the deep of the sea,
so no one on earth can see my Son or Those who are with him but
in the time of his day. Such is the interpretation of the dream
you have seen.
This character is very much like the Character called The
Word in Revelation. And, like The Word, brings down
the evil multitude with the power of His Mouth. And we recall
the Lord saying, Not by power, nor my might, but by My Spirit...The
Word is placed in contention with the old serpent, the Dragon,
called Satan. And in this story we see the final downfall of that
character created out of the Genesis of the Bible. Whilst the
fall from immortality of Gilgamesh and Adam was caused by a snake,
the prevailing precept in the Old Testament prophesies describing
the fall of man (our civilization) is caused by a dragon, who
is called Satan. Christ called him legion, and another reference
to him in the Bible calls him Lucifer, a fallen angel of light.
And he is given rule over mankind and a place which is referred
to as a burning pit. He reminds me of Hitler who presided over
the greatest pits ever made by men for the destruction of men.
The early references to this being described him as Wormwood.
But in those days references to Wormwood seem to be more of a
disease, or a foul tasting characteristic in man. In Jeremiah
God says, regarding prophets and pastors who are misleading the
flock, Behold, I will feed them with Wormwood and make them drink
the water of gall: for from the prophets of Jerusalem is profaneness
gone forth into all the land (23.15).
The character of God in the Bible is a different being than
that which men had been accustomed to call, or claim to be, a
god. In fact, this particular God claimed that all those other
carvings and effigies are really nothing, for they cannot speak
nor see nor hear. Furthermore, unlike the God of the Bible, they
cannot, nor would dare not, say what will happen beforehand and
then do it. And for the most part, reading all the things God
says He will do beforehand, one comes to the conclusion that the
greater part of His works are evil, that is, curses laid upon
man. He tells us in several places that He is capable of both
good and evil; further, in the conflict that we see developing
in the Bible, the conflict is really between God and man, whom
God sees as the personification of evil, though God over and over
pronounces His Goodwill and love for man, to reform him. Satan
just becomes another vehicle of describing the deceit in man which
God seems pitted to overcome, which we have seen through The Word
of Revelation, culminates in an apocalyptic battle of good over
evil. As for where the center of the dragon is, the Bible even
gives us a good indication of that. For in Psalm 44.19 we have:
Though thou has sore broken us in the place of dragons and covered
us with the shadow of death..
The God of the Bible is an extremely jealous God. And He decides
that in order to Prove Himself He must do something which no other
god can claim. And that is to write a book about what He intends
to do, how He intends to do it, why He intends to do it, and when
it will be done. When we read about Abraham, we find that it is
he whom God decides to use as the principal vehicle for that book.
In fact, Abraham, or his seed, is the hero of the story. But to
become a hero, He has to experience certain labours, as all heros
do. Those labours are compared to the labours of Travail. And
for all intents and purposes they ultimately are seen as a curse
(rather than a blessing); but finally all things in the story
turn out well, with the hero finally blessed (redeemed to God)
At the heart of the Travail instilled in Abraham's seed is
the Proof of God. It is described as a King, in His Being, sent
to earth to set judgment in the land. The king is denied and killed
in the prophesy.
The precept in the Bible that we seem to be confronting is
that no man really knows God and will not recognize Him or His
Anointed One when He appears. In contrast, most men all claim
that they know God personally. But according to the Bible only
a few men have come to know God face to face, and they are in
principal Abraham, who first knew him, Jacob, and Moses. We have
to qualify this, because Abraham was anointed by a man named Melchesidek.
So that priest had to have had some kind of special relationship
with God as well; perhaps, even, a higher level of relationship
than Abraham. At least, because of the Anointing, we have to acknowledge
that Melchesidek must have known God first. It is the same kind
of relationship as in the story of Samuel and Saul and Samuel
Saul and David are the Anointed Kings chosen by God but it
is Samuel who establishes the relationship for them with God.
Samuel is their intercessor, just as Rebekah was Jacob's and Mary
was Christ's intercessor. Presumably God did not talk with Saul
or David before He talked with Samuel. And it was Samuel who had
to inform them that God had selected them. This, of course, was
a relatively good thing, for it protected the people from one
who might stand up on his own and claim that he is the Anointed
of God. For there were probably many who walked through that land
over the ages claiming they were the Anointed of God. In the development
of the argument in the Bible, God says, in conveying His Proof
of Himself, that the proof will come when He restores David and
His Seed to the throne of Israel. And on that day, because God
had thrown His Wrath upon Israel and scattered it, He says He
will restore the nation of Israel and its Tabernacle and Temple,
as in the days of old. So everyone who reads the Bible is told
to watch for the coming of the Anointed of God whose name is through
David. For Jeremiah says, I will raise up unto David a Righteous
The Teacher of Righteousness
You have the benefit of reading some things which were not
included in my manuscript which was sent to the Ministry. I can
include them now because I have proven my point.
We can begin with the Teacher of Righteousness which the Dead
Sea Scrolls talk about. He is one of the Two Anointed whom they
addressed in their scripts, referring to their understanding of
the Bible, and with whom they identified, calling themselves The
Sons of Zadok. To them, The Teacher of Righteousness is He who
would appear in the Latter Days. Like many of the Jews in their
day--over two thousand years ago--they believed He could come
any time. And they devoted a good deal of their texts to this
prospect and prepared themselves to receive Him.
I also have come to know a Teacher of Righteousness. Except
He called Himself just recently The Righteousness of Time. The
precept here involves the aspect of Time itself teaching righteousness
through the fulfillment of prophesy. That is somewhat the theme
of my manuscript.
Now as I was writing my manuscript, I had no idea of this
thing called The Righteousness of Time. The thing I knew was He
who called Himself I am. I had known that name long before I read
the Bible. I was surprised to find that name in it.
Now the Righteousness of Time said this after my manuscript
had been sent out to the Ministry over a period of several years:
He begins by saying that I do not understand Him. And as you will
see in His Apocalypse He takes issue with a couple of precepts
upon which my manuscript is based. One precept involves the fact
that I believe that we can cause God to repent of His Pronouncement
against us, our times; and I even went so far as to try to Miitigate,
myself, those pronouncements. I put myself at odds with the pronouncements
The other thing is that I avoided making prophesy, that I
could be called one who thinks He is a prophet. I am not a prophet,
for everything of which I knew and spoke in my manuscript had
been prophesied long before me. But this thing which I will now
write involves a Prophesy. It is not really new, though parts
of it are new. What is particularly new about it is it claims
to fulfill itself in my life, while I am alive. So the Relevance
of this prophesy can be easily measured and gaged. For if it happens
while I am alive, then you have truth; if it does not happen while
I am alive; it is not true! Very simple.
Though I had an idea of these things I withheld them from
my book. But now I am adding them to my book, because I cannot
question whether they are true or not true. They largely coincide
with the other Apocalypses. There is a slight twist in them, however.
He begins by complaining that I do not know the Righteousness
Because He also knoweth not the Righteousness of Time.
Hear me my son from the Righteousness of Time. How long have
I awaited mine own arm? Is it a small thing that I ask you to
await me? Wherefore I asked my son to wait whilst I arranged
mine acts; and mine son did as He was told.
Therefore I reward thee mine son and give thee all the things
I promised thee but in even more abundance. But I ask ye to wait
a little more. For there are things yet to be done. And I have
arranged them in thy life;
I have sent plagues and will send more.
I will dim the sun and the moon and then light them up.
I will put down all the high towers and mountains against
me and my seed.
I will give no man a ransom for his life and will still send
out more evil upon him.
I will make mine war and destroy him that desolates the earth.
I will ride into Jerusalem and finish mine Ministry.
And I will cleave the mountain in two and bring the wall
that reproacheth mine anointed down.
I am not going to interpret this for you, as it is pretty
clear in what it pronounces. But I will say this: When He says
He will give no man a Ransom for his life, I think those are pretty
strong words which go against not only the hope in my book, that
God will interfere to even ransom our lives from the Tribulation;
and it goes against the grain of common Christian theology where
we believe we are saved by Grace. But then, He expresses His Enemy
as He who desolates the earth and he would be one, I should think,
who cannot count on Grace. But if this Apocalypse comes true,
we shall see whom He counts among His enemies and whom He will
save for Himself. And you need not wait any longer to see this,
according to His Prophesy,(which is not mine) than the moment
of my death. That is how I read it, anyhow.
Christ made an unusual claim. He said that all the prophesy
would be fulfilled in Him or by Him. This meant, of course, that
He would have to be resurrected from the dead to do them or to
have them done in Him. And He would have to be restored exactly
at the same time Israel is restored, in order for His Presence
on earth again to be in perfect conjunction with prophesy. For
the Timeline is on Israel's Restoration. Thus, He could not appear
one hundred years ago, nor can He appear one hundred years from
now, or even fifty years from now. He must be restored at the
same time as the Generation of the Restoration of Israel. It has
to be now. Otherwise, all of that prophesy dealing with the Restoration
of Israel has no meaning. For its timing is clear and its presence
is clear. It can be read by any man to mean one thing and one
thing only: When Israel is restored to the Holy Land God shall
come to Zion and establish His Kingdom. God, in the person of
a man shall do this. And all men shall witness this and agree
that God hath done it. This is what the prophesies, which you
will see in my manuscript, say. And I did not write them or create
The sceptics in Israel challenge this precept, not that the
Messiah will come to Zion when Israel is restored, for they accept
that; rather, that Israel is now on the map again and restored
(or being restored). To circumvent prophesy, they have concocted
the belief that Israel does not really exist, that it is not really
a state. So they live there and work there, under the name and
flag of Israel, yet claim it does not exist!
This is a preposterous way of handling the word and way of
God. For Israel has not existed for nearly two thousand years;
the fact that it exists now, particularly with reference to the
details how it came into existence (being carried on the shoulders
and in the arms of the Gentiles back to the Holy Land, wading
from the ships of the Exodus standing off shore), makes one wonder
who it is who is nonexistent. How can one walk down a street,
declaring to that street, O Israel you do not exist?
The point they are making here is the fact that they believe
the Messiah cannot exist until Israel exists and visa versa. They
go together, and since they go together and since the Messiah
has not yet been seen, they conclude Israel does not exist. Yet,
it makes one ponder on their ability to read. For if you read
the prophesies, the actual deliverance of the Children of Israel
is done by God Himself; and in the restoration He restores the
throne and its King upon it. In this manner the prophesies vary
from the Mosaic concept of God coming to Moses and sending Him
to Egypt to gather the nation. This kind of language is not used
in the epitaphs of the Deliverance or its Deliverer. Actually,
His appearance is described in two ways: He is born of a Virgin
and then appears like a shoot in the field, as grass.
Piers the Plowman a book written in the fifteenth century,
anticipates this same sort of character. In this book, Piers the
Plowman is seen midst a large crowd in a field. In the vision
of the author of the book, who was a monk, Piers stands up in
the midst of the crowd and offers the people a solution to their
troubles. His solution is for them to help him tend his field.
They agree to it and all go to work in his small field. Some become
lazy, however, and others lose interest; but those who stick with
the tending of the field reap the rewards of the harvest and share
them equally. The visionary leaves Piers and goes on to other
visions dealing with the Ministry of his day. When you read those
visions you will see that my book has been far less accusing unto
the Ministry than the book, Piers the Plowman, was in its own
day. Yet, it was read in its own day and mine wasn't received.
And they both address the same problems. In fact, my book concludes
or functions the same way Piers concludes in his book. For the
visionary, seeing that the ministry, for that matter the world,
would not stand corrected, decides to go out and find Piers the
Plowman. And He concludes the book with the observation that when
he finds Piers, Piers will thoroughly plow the field with His
Two Plows: the book describes His Two Plows as the Old Testament
and the New Testament. According to Piers, everything will be
plowed under using those two books. And, whatever it is worth,
I have unknowingly used those Two Plows in my book for the very
So I am not the only one who anticipated that The Anointed
could be anyone in the crowd. Nor am I alone in thinking that
both the Old Testament and the New Testament will be used for
plowing the field. The Ministry tend to shove the Old Testament
aside, as if it now has no meaning. But my argument is in Christ
and I have no doubt that He has to use both books to prove His
There is a special sign given to the Deliverer. It is the
only Mystery in the Bible which was placed for specific revelation
at a later date. That Mystery is a Seal which is designed to confirm
the Anointing. For those of you who would watch for the Anointed
One, then, I would suggest that you watch for that Seal, rather
than the clouds. For that Seal, I propose in my book, will bring
Him Forth in His Cloud.
The attitude of these people in Israel who deny Israel exists
pretty well demonstrates the difference between God's way of thinking
and man's way of thinking.
I should think that if they really want God to send their
Messiah, and if they really want their Nation, Israel, to remain
on the map forever, they would announce to their God that their
Nation is now on the map again waiting for their Messiah. Making
a statement to force God's hand is a far more prudent way of dealing
with God than taking the risk of asking Him, like the pot asking
the potter, or the child asking his father, whether he knew what
He was doing or had made a mistake, allowing Israel to be on the
map again before its time. For in truth Israel is on the map again.
Can you see it? And someone must be mistaken about this thing
suggesting that Israel does not exist. I don't think it is God
who is mistaken. He can't be much of a God if He makes mistakes.
Can you hear Him now, responding to our question, the pot asking
the potter, what hath thou wrought? And would He say, Gee,I didn't
notice that Israel is on the map again...?
I think that the closer men get to God the more they are caused
to want to run away from Him. As one gets closer to the end of
the book, the Bible, the more men are prone to want to deny even
that God exists. For to confront Him now means that His presence
now might just be a sign that certain people are going to be given
good reason to run for cover.
One of the things in the Bible which deals with this day is
the fact that God named Two Trees under which He said men would
find their shelter and cover in the Latter Days. He called them
the Vine and the Fig Tree. And curiously enough Christ said He
is the Vine. Then, as a sign that summer is nigh at hand, that
the harvest is come, He said to watch for the Fig Tree to cast
its leaves. Now these two trees, the Vine and the Fig, are mentioned
by Zechariah and Micah.
To give any kind of credibility to Christ, one has to admit
first and foremost that He has to know the Word of God. He has
to be the conduit orspeaker by which God tells us what He wants
us to know (not what we want us to know). The truth is, in the
Vehicle of Christ, He went right to the point. He called Himself
the Vine and said to watch for the Fig Tree to cast its leaves.
He gave us a prayer which tells us to pray for the Kingdom of
God in earth as it is in Heaven. That prayer is exactly what the
Bible is about. There is absolutely no way to make a more concise
summarization of the Bible than in this prayer.
He predicted that the Temple would come down, even in His
Generation. Had He lived another forty years, the term of his
potential life span, He would have seen it happen. But this prediction
was nothing remarkable. Old Testament prophesy, for the Deliverance
to be complete, requires that the Temple be destroyed beforehand
so that it can be restored in the Deliverance.
When we review the prophesy of Isaiah and compare it with
actual testimony from the Apostles, the match of the Suffering
Messiah to Christ is perfect. And this, I might add, is confirmed
in other historical documents: Josephus and, concerning Christ's
death, we can consult Tacitus, or Livy, the Roman Historians who
are our authorities of our Roman heritage. There can be no doubt
that Jesus Christ lived and died upon that cross. Anyone who questions
it is a fool. And they would be no more foolish than those in
Israel today who say that Israel does not exist.
When we look at Daniel and Jeremiah's prophesies, referring
to the seventy years of tribulation before Israel is restored
or glorified, the perspective of Christ becomes even more apparent.
For each year being a thousand years, can be read, or interpreted,
as a thousand years. These numbers can correlate to the seven
days of the week which Genesis tells us of the creation. And God
rested on the seventh day.
In Revelation, it is the Seventh Candle which declares that
all things are done. And just before the end of that time, when
the story of the Bible has been fulfilled or come to its end,
there is a period of a thousand years. This leaves six thousand
By computing the generations in the Bible, and the ages of
their men, I suppose Biblical scholars have arrived at the date
of 4,000 B.C., or thereabouts, for the time of Adam and Eve. In
my thinking it doesn't have to be an accurate historical date,
but for the purposes of a Biblical timetable, it can be important.
For since that date it is almost six thousand years. We have 14
years to go.
By comparison, the last thousand years, assuming they are
the next thousand years, is, like the seventh day, a day of rest.
And in Revelation it is shown as a period of peace, actually the
first real peace which has ever come into the world. This again
coincides with Deliverance prophesies.
If, then, the year 2,000 has any relationship to the Biblical
timetable, then we may be standing on a watershed date. Of course,
we can speculate on numbers; but the important time in the timetable
of God is, as we have emphasized, when Israel is restored to the
Holy Land. All other numbers become ancillary to that instant.
Looking back 2,000 years, or even longer to the Babylonian
Captivity, there has been no one who has been risen up who meets
the criteria of the Suffering Messiah except Christ. Simply speaking,
no one else has laid claim upon it; and now, since Israel is on
the map again, it is absolutely too late for any other to claim
it. For we are speaking of He who is born of the sign of the Virgin.
As to whether the King of the Deliverance can be the Suffering
Messiah, the parable concerning Jezreel suggests that God might
take His Wrath out against Israel if Israel kills Him, as per
the prophesy. It is logical, isn't it? That God would take His
Wrath out on Israel if Israel tries to kill its Messiah? So Israel
has that one prophesy hanging over its head and, if it believes
in the Word of God, it must find a way to rid itself of that cloud.
If, in dealing with this prospect, we say that the Suffering Messiah
prophesy is not true, we take the approach of the blind and may
as well toss the entire work into the trash can. Either Israel
has been restored or it has not. And if it has been restored,
then Prophesy says it has to have already killed the King who
was born of a Virgin. And if that happened, then the lament of
Psalm 44 must also now be a thing of the past. And that fact being
done means that somehow the people of that nation, as well as
the Gentile, are on the verge of Glorification.
But there are many ways of reading the Bible, and we can compromise
it in many places. But we must remember, if a fact clearly states
that something is going to exist and when the day comes you see
that thing, you are going to look foolish declaring to the world
that it doesn't exist. For anyone who does this is going to be
a sight unto the world as the blind leading the blind.
The most perfect example of blindness, in my mind, is the
matter concerning the Two Olive Trees seen by Zechariah. They
stood about 15 feet high and were placed in the Temple Sanctuary,
guarding the entrance with their backs towards you. No one entering
the temple could miss seeing them. Yet, no one seems to have asked
who they are or what they were for; nor have they asked about
the Two Cherubim atop the Mercy Seat of the Tabernacle. I don't
know how those things could exist in front of the faces of the
Jews for so long a time (about a thousand years?) without anyone
asking who they are or why they were put in their places. For
the children of Israel were told not to worship any images before
their God, nor to make an image of Him; yet, they placed in the
Holy of Holies Two Cherubim hammered of gold atop a golden sheet
covering a small chest. And they called that the Mercy Seat of
God, saying God resided there and communed with them between the
Two Cherubim. Why were they needed on that sheet of gold anyway?
The fact is, the Bible shows that the entire Tabernacle was
covered with images of Cherubim, probably two by two across each
curtain, which I call panels.
We make mention of this because the Bible was dedicated to
a Babe. And that is an unusual way for a god to view Himself or
His Creation: A Babe. It makes one wonder just what He might have
in mind, concerning the future, once that Babe is seen. What is
it going to become? I looked to my God for an answer, and there
was no answer.
But I looked into the Tabernacle, and this is what I saw.
And then I understood what you are up to. If you will look as
I looked, you will see what I have seen and come to know. At first
it tastes sweet but then it becomes bitter.
Sorting out Falsehood
When we open our mouths and say a little too much, we expose
ourselves to error. Error is one thing. But when we open our mouths,
when we knowingly commit a falsehood, even if we know that the
falsehood will protect our God, we create a lie. And God does
not need anyone to lie for Him. His one perfect characteristic
is that He does not lie. He who lies is His enemy. No one can
be justified in lying for God.
Lies perhaps most often derive from errors and one's Vain
attempt to cover them up. And when put to the test in such an
event, it is one thing to pretend to plead ignorance, that you
do not know any better. But once the error is pointed out, there
can be no escape by pleading innocence. One must admit the error
and be done with it.
For this reason Christ Himself could say that He would be
a new basis for the judgment of sin. For until He had come, He
said, there was no sin; now that you have seen me, there is sin.
The point here being made is that the measure that you had been
given may not entirely have been clear before; through Him it
is now clearly defined. Thus, when it came to giving you a new
covenant he was able to say: Love one another as I have loved
you. How many have taught this new covenant exactly the way He
It is because you are in error that I have taken the trouble
to write you. Your conclusion that before Christ no man had the
Holy Spirit in Him is a complete falsehood. Isaiah 63.11 clearly
shows that Moses carried the Holy Spirit in Him; others did as
well. I pointed this out in the book (as I recall) I sent to Dr.
Armstrong. So stop lying. If you want to make a statement concerning
the containment of the Holy Spirit in Christ, make it but when
you know someone can easily go to the chapter and verse of God
and show others that you have lied, be prepared for the Wrath
of God and His Highest.
Presenting Christ out of context of what He said and represented
Himself to be is a lie. He represented two things: first, He is
a being who is sent by God to perform certain tasks. And He did
them. Then He said that Being would return one day to fulfill
(confirm) all things prophesied.
The other thing He said was that he carried the Holy Spirit
in Him, and He called Him the Comforter. Then, referring to a
being who would come and teach you new things, chastise you because
you had strayed away from Him because He was no longer with you;
and comfort you; Christ said He would pray the Father to send
the Comforter, whom He said was Another.
We already have discussed what Christ said about the Vine
and the Fig Tree. But know this that the Fig Tree is another symbol
of Israel; the Deliverer of Israel would also be represented by
that very same sign. In reflection, it is worthy to note that
in the center of God's Garden of Eden was a Fig Tree! And in prophesy
Israel is reflected as a Fig Tree and you will see it as a symbol
of Israel Restored. Now when you see that Fig Tree cast its leaves,
you will know that summer is nigh at hand, so saith the Lord.
The Comforter to whom Christ referred, by the nature of the
acts He is required to do, performs acts that would be anticipated
by a man, or a King. He is more than the Holy Spirit whispering
in the ears of man's conscience. But don't take my word for it.
This is not to suggest a limitation of the Holy Spirit, preventing
Him from entering and living within men, but to say that it is
also possible for Him to personify Himself, His own being, in
a man. I think that is what all this fuss about the Anointed One
is all about. And because Christ used the term Another we should
not throw caution to the wind and think that it is not another
like Him. If He says He will give you another, referring to the
apple in his hand, will he give you a cockatrice?
The Ministry would interpret the Bible however it suits them
best. If God comes to them, giving them a reward for the good
works in their church and in that reward they see a crown, and
if He promises to give them another, what do you think they would
interpret that to mean? Of course, because it is a blessing to
them they will tell you it is another crown! If they are promised
another ministry, or church, knowing that the term another refers
to their church, are they going to deny being promised another
church? So another is a term which they use to serve their own
Christ's language recognized the existence of Himself in several
different forms. In referring to His Return, He said He would
come as a thief and as a Cloud, or in Clouds. Between the testaments
there is an inconsistency as to whether He meant Cloud or clouds.
You can see this for yourself. The apostles--obviously one of
them--wasn't sure what He was talking about. But these are two
different forms, the thief and the cloud. One form is a thing
which few men can recognize, because He is a Thief, and the other
is something all men are supposed, by prophesy, to witness.
The ultimate test of whether He meant, coming in the clouds
or in a cloud, is determined by comparison to the origin of the
concept of God coming in a cloud. And that precept begins with
Moses meeting His Maker upon Mt. Sinai and Witnessing Him in a
Cloud, or with a Cloud. Then, later, as the Children of Israel
were leaving Egypt and crossing the Red Sea they met this feature
of God: His Cloud. And that Cloud led them, and resided with them,
for the next forty years in the desert. The Cloud took up Residence
in a Tent it had created for itself; and that Tent was called
the Tabernacle; and in it was created a Holy Sanctuary for that
Cloud. In that Sanctuary that Cloud created a special Seat called,
as we have discussed many times before, The Mercy Seat. And from
that Mercy Seat, residing between Two Cherubim, that Cloud judged
and led Israel. So the Cloud of God involves God's direct lead
in the matters of His Nation and also Judgment. Disconecting the
Latter Day event of Judgment from the Cloud and its Mercy Seat
would be an ignorant thing to formulate in one's mind. So Christ's
function in judgment is connected with That Cloud.
To represent the Messiah, or Christ, as One Form is grossly
misleading the flock. And you should know better. It may be that
you will be able to see both forms. That is what my book is about,
in fact, that you will see both forms. And this is the Gospel
of the Kingdom. But we have some growing up to do to face up to
So let us look at what the prophets say about all this, how
the Gospel of the Kingdom is righteously presented. Much of this,
by now, will be repetitious.
The Gospel of the Kingdom
Let's assume we are close friends, even family. And let's
call you Piers. And let's assume that you are that man in the
crowd who, with the help of those around you, will set a New Kingdom
on earth. We are friends, you know me, and I hope you will know
me well by the time you finish this book, and you wave to me from
the crowd. I wave back.
Because we are friends, and because I have no family other
than you, I have thought to leave you what little estate I own.
And I go to you in the field and deliver you a small book which
describes the conditions of My Will and ask you to see that My
Will is carried out.
When I deliver you the Will, the little book, I ask you to
deal fairly with those named in it. For I have thought of others
in my Will. And I ask you if you will be fair with them and divide
my Will according to how I have apportioned their interests in
it. Will you do so? And will you do it earnestly? And if you,
seeing that My Will is a continuing estate, see that your time
has come to pass it on to another, will you pass it on to one
who will cherish and protect it as earnestly as you have done?
But you will have the same anxieties as I, that there are always
those who will challenge My Will or try to rewrite it in their
favor. They will take you to court and try to get judgments against
it and have it judged unrighteously in favor of themselves. In
other words, there are always those who try to steal away others'
Now the things I talk about in my book have to do with the
Will of God. You can call it the Gospel of the Kingdom, because
that is what it is about, how that Kingdom came to be and will
be placed on earth. I did not write the Will; but like you, I
have an interest in seeing that it is righteously implemented
and continues without those being named in it being robbed of
their inheritance. So let's see what God has to say in His Will,
and how one is grown up to inherit it.
Concerning the founding of this Kingdom of God, in Jeremiah
we see that when the Branch of Righteousness grows up to David,
it is a time when Judah shall be saved and Jerusalem shall dwell
safely. This is not, by historical example, the time of Jesus
of Nazareth. To the contrary, it is the time of the Deliverer,
which is these times. Jesus Christ, two thousand years ago, could
not claim this epitaph. It is an epitaph which belongs to the
Second Anointing, or Resurrection, whichever you prefer. This
is clearly shown in Jeremiah chapters 33.14 through 33.16.
Ezekiel, beginning with chapter 36.24, as described in our
appendix, clearly shows that, at the time Israel is restored,
David, God's Servant, shall be set among them. God's Tabernacle
will also be restored. After God has removed his nation from the
grasp of the heathen and restored them to the Holy Land, He even
says that He will then give them a new heart and make a New Covenant
with them. Further, He says that He will prove Himself to the
heathen at that time that He sanctifies Israel, when they see
His Sanctuary in the midst of them. The sanctuary is the Tabernacle's
Sanctuary: the four pillars and their veil, within which is the
Mercy Seat. These were later installed in the Temple.
The time of the restoration is described consistently by the
old prophets as a time of great darkness and tribulation. This
is the time when He says, My people shall be delivered. We see
this clearly in Daniel, chapter 12.1. And Daniel describes the
Messiah or Deliverer by the name of Michael. Christ legitimatized
Daniel by telling us to watch for the Abomination of Desolation
mentioned by Daniel as another sign of His Coming. So in the time
of Michael, using Christ's own words, we can either expect Christ
to appear as Michael or along with Michael.
Hosea tells us that God will eventually restore the Tabernacle
as in the days of Moses (the solemn feast). Ezekiel reaffirms
this in 20.36, where He says that God will plead with man (Jacob)
once again as He pleaded with his fathers in the land of Egypt.
So the Second Anointed One, at the time of the Deliverance, is
going to restore things as in the days of Moses. He is going to
be like another Moses. Other epitaphs of the Bible refer to this
being as a being who stammers in a foreign tongue and is timid
like Moses (see Isaiah concerning the Sealed Book, burden of Ephraim).
In regard to what Christ said at the time of the Transfiguration,
He said, Verily, Elias (Elijah) must first come, and He will restore
all things. Then He said that I tell you now, Elijah is here already.
When Christ used the words, restore all things, He was referring
to the things which were commonly believed to be in those words:
restore the old things and ways of Moses. Christ was seen among
his disciples as a thing which was in opposition to Moses. Thus,
they questioned Him on this.
The time of the deliverance is a time when God says He will
meet His nation face to face. And Joel repeats this theme, where
God will even come to the valley of Jehoshaphat to plead with
his nation. But elsewhere He says He will plead with his sword.
After the pleading, and after God has even sifted his nation
among all the nations (see Amos 9.9), God says that He will raise
up the Tabernacle of David and restore his ruins as in the days
of old. This thought suggests, rather than the Tent, He is talking
about the Temple of David. But David did put the Tabernacle on
the mount during his reign and the actual temple did not get built
until after his death, being constructed by his son, Solomon.
Further, He adds to the thought that the days of the restoration
are days which involve a crucial decision in the mind of the Lord.
For Amos says, Behold, the days come, saith the Lord, that the
plowman shall overtake the reaper. This is a threat that everything
can be plowed under.
Micah tells us that the Deliverance is a time when all men
come to know peace, each man under his vine and his Fig Tree;
and this is a time when God claims He will reign in Mt. Zion for
ever more. Here He says that there are two groups over which He
will reign: those who halteth and those who were cast far off.
To understand these you have to read about the Two Fig Baskets
of Jeremiah 24.1
Micah tells us that the Messiah, or Anointed One(s) are born
in Bethlehem. And in 5.3 we are told, Therefore, will he give
them up, until the time that she which travaileth hath brought
forth: then the remnant of his bretheren shall return unto the
Children of Israel.
This tells us that the Anointed One is really not born until
Israel, or Jacob, has travailed. Isaiah says in this regard:
Isaiah 66.6 A voice of noise from the city, a voice from
the temple, a voice of the Lord that rendereth recompense to
his enemies. [at the time of the Deliverance God says in many
places He will deliver recompense to all the enemies of Israel
and those who plucked at her because all her hedges had been
torn down and her seed scattered]
66.7 Before she travailed, she brought forth: before her
pain came she was delivered of a man child.
66.8 Who hath heard such a thing? Who hath seen such things?
Shall the earth be made to bring forth in one day? Or shall a
nation be born at once? For as soon as Zion travailed, she brought
forth her children.
Christ asked his disciples if they understood this, how a
child could be born before the travail of the womb. They replied
that they understood. The fact is they didn't, otherwise they
would have explained it to the Jews.
The point of view here is the fact that God is saying that
something is going to be done to delay the birth of the child.
Though it is born, it is not really seen until after the Travail.
At this time, which is at the time of the Deliverance, the true
nature of the birth is revealed. It is once again as in the days
of Moses (Micah 7.15) and He says there that the nations shall
be confounded. At the time of the Deliverance the children shall
be midst the Gentile.
Habakkuk (2.14) says that the time is a time when the earth
will be filled with the knowledge of the glory of the Lord, the
violence of Lebanon will be a sign of the times; and at the coming
of the Messiah, or God, there is great indignation and all are
cut off. Zephaniah adds to this thought, For my determination
is to gather the nations, that I may assemble the kingdoms, to
pour upon them mine indignation (see 3.8); I will bring distress
upon men, making them walk like blind men (1.17). He tells us
that the day of the Lord is a day of wrath, a day of trouble and
distress, and a day of darkness and gloominess (1.15); further,
he declares that the Day of the Lord is a day of great sacrifice,
for the Lord hath prepared a sacrifice, he hath bid his guests
(1.7). Then, after God has done what He has planned in His Wrath,
He says to Israel that He will gather them and undo all that afflict
Haggai says that at this time, the time of the Deliverance,
God will shake all nations and it is the time when the Desire
of all nations will come (2.7). He says that the sign of the Anointing
in that day is Zerubbabel. He is the man, who upon the authorization
of Cyrus the Great, unilaterally began rebuilding the walls of
the city and the temple of Jerusalem after the Babylonian captivity.
Here, Haggai is affirming that at the time of the Deliverance
the city and temple of David will be restored, and it will be
restored much in the same manner as the Spirit of Zerubbabel.
A man is just going to start rebuilding everything. There is no
cloud involved--even, for instance, a special anointing--except
that Cloud of God promised together with the Tabernacle, featured
in Isaiah, etc. Further, Haggai says that the glory of this latter
house shall be greater than the former (2.9).
Zechariah adds to this by saying that Jerusalem, at this time,
will be like a town without walls (through other prophesies [Ezekiel]
we see walls measured and described and as many as twelve gates,
3 per side, mentioned). But once again Zechariah confirms that
God's House will be built in it (1.16).
At the time many nations will be joined to God (2.11), and
he says that there will be a day when ye call every man his neighbor
under the Vine and the Fig Tree (3.10).
He dresses up Joshua the high priest from filthy rags to noble
robes, a scepter, and a crown. Then He presents to Joshua and
his fellows God's servant the Branch, who are men wondered at
(3.8). And then he points out a stone before Joshua which has
seven eyes. Seven is the number of Sacrifice. And through the
stone God says He will remove the iniquity of the land in one
day (3.9). We may recall the Seven Candles of Revelations in this
context. We knew there was going to be a sacrifice, and we know
it involves the Branch.
Zechariah picks up on the Zerubbabel theme, saying that He
shall bring forth the headstone... We know Zerubbabel restores
the temple. So now we know that He also will place the headstone
(the thing which was before Him?). Further, we are told that it
was Zerubbabel who laid the foundation of this house; [Servant]his
hands shall also finish it (4.9). Elsewhere we are told that He
who lays the cornerstone or is the cornerstone is also the headstone.
God also says that He who scattered Israel is the same as He who
Zechariah clarifies or connects the sacrifice in terms of
the Two Olive Branches who shed their Golden oil into the lamp
of the Lord. And then He says these (as the Two Olive Trees/Olive
Branches) are the Two Anointed Ones who stand beside the God of
the whole earth(4.14).
Chapter 6.12 says that the Branch shall build the temple of
the Lord, he shall bear the glory, and shall sit and rule upon
his throne. So this king is one that seems to be an Anointed One
who is accepted; otherwise He could not build his temple very
well. Then it says the Counsel of Peace shall be shared between
them both. Because it has already taken great pain to show you
the Two Anointed Ones, we know that by this statement Zechariah
is clarifying the fact that both share in the Glory and the Peace.
Further, when the temple is built, those who are far off will
come and help in it (6.15).
In introducing the Two Anointed Ones, Zechariah, or the Word
of God, says that because the children of Israel would not hear,
He decided to send a whirlwind upon them. To understand what is
meant by this whirlwind, which is mentioned in several of the
prophets, we have to read about the whirlwind that Ezekiel saw,
chapter 1.4: It was Four Cherubim who carried the spirit of God
and his spirit was seen residing in the four creatures' wheels.
And the wheels appeared as wheels within wheels. The Cherubim
each had four faces: a man, a lion, an ox, and an eagle. The lion
and the eagle are creatures of God's hunting power. With respect
to the eagle, he sees from high atop a crag from afar and suddenly
descends upon its victim. When Christ was asked where He would
be seen again, He replied, it would be wheresoever the eagles
gather. He, of course, could be the eagle descending down upon
his prey and that place would be where the prey are in abundance
or where a fresh killing had taken place. Eagles, like vultures,
circle over head in anticipation of blood. The other two faces
show that the vehicle of God in the Cherubim is a man (even He
who sits above it on the throne has the appearance of a man),
and the other face, being an ox, suggests that it is a thing given
to sacrifice. Elsewhere we see a passage where we witness God
coming to man riding on a cherub (see the Psalms). In a later
description in Ezekiel, concerning the Four Cherubim, one of the
faces is changed. Why?
In the context of the whirlwind of Zechariah, we see that
the Cherubim carry the awful power and wrath of God with them.
Zechariah further says that the Messiah comes to Jerusalem
in lowly character, riding on an ass, and his domain shall be
from sea to sea, even among the heathen. Again, (11.1) we are
reminded that Lebanon will be hewn down at that time, as well
as we are warned about the shepherds of the flock.
How is this lowly king going to gain dominion over the earth,
as Zechariah claims?
Firstly, Zechariah says there will be a great slaughter. He
already told us there would be a sacrifice. Then He says God will
feed the flock of slaughter with Two Staves (or lawgivers, whichever
you prefer), whose names are Beauty and Bands. Then, in connection
with what Gods says He will do to them, He describes the act of
tossing the price of the sacrifice, 30 pieces of silver, to the
potter(11.13). In this instance, Christians have used the passage
concerning the 30 pieces of silver to confirm Christ, yet never
once mentioned the other stave named Bands, who follows behind
the epitaph of Beauty and the thirty pieces of silver. Now the
failure of the Ministry to respond to this in my book is unfortunate.
At the time of the deliverance, we know that it is a period
of great darkness and gloominess. Zechariah tells us that the
restoration of Israel (or Jerusalem) will be a cup of trembling
to all those around them. Further, we are warned not to get involved,
otherwise we will be drawn into the fire. The threat, which I
have isolated more clearly in the section of this book called,
The Curse, comes principally from the North, with an alliance
of Persia, Ethiopia, and Libya. And God says that He will make
a full end of all those nations which come against the restored
At this time the Messiah appears and Jerusalem looks upon
him whom they had pierced (12.10), and He shall be the weakest
man in Jerusalem; yet shall be as David. This tells us that the
King at the time of the Deliverance is one who had previously
been wounded or killed in the form of Beauty. Further, we are
told that the Day of Deliverance is a day of Shame. It has to
be a day of shame if there is a realization that a crime of murder
(or wounding the Anointed) had been committed. We still don't
know that there is a crime of murder, by this prophesy, but must
suspect it because of the pierced hands which were wounds gotten
in the house of my friends (13.6).
This latter verse shows us that the Messiah has beeninjured
by his friends, or at least in the protection of their house.
Further, getting to know this person we find out that he is not
a prophet and is actually a husbandman, like David, for he was
taught to keep cattle from his youth (13.5). In other places we
find Him officiating in judgment and telling us that he judges
between cattle and cattle and the rams and goats. All, of course,
are used for sacrifice. Note that the New American Standard Bible
has changed the Cattle and cattle to read sheep. The Messiah is
a cattleman in the deliverance period. Now if the Hebrew for this
passage actually says, sheep and sheep versus cattle and cattle,
I stand corrected. But, then, 13.5 must also refer to sheep. I
think it refers to cattle. But I don't know Hebrew. So I suspect
someone is trying to tamper with the Word of God. You can see
this elsewhere as well; in Job the Unicorn who gathers God's Nation
into One Barn has been turned into a bull by the same Bible; and
this makes it difficult to differentiate between the Unicorn,
which is a distinctive epitaph of the Messiah, and a bull (note
that Behemoth [beast] is a bull) The psalms also mention the Unicorn.
What is this word [rhe´em ]in Hebrew which caused the King
James scribes to select this special word, Unicorn, for these
passages and use the term bull for other applications? But giving
this any thought at all, I wonder if it is true, who would believe
Him that he can gather thy seed in thy barn? And will He be left
alone in His Work? Will anyone help Him?
We are told that when the Deliverer comes, a great realization
of shame occurs and everyone mourns for him as a woman mourns
at the loss of her only son.
As we can see, we know quite a bit about the Deliverer. He's
a simple man, knowledgeable in cattle, and appears when Israel
is restored to the map again. Further, in Malachi, we see that
a messenger will prepare the way for him (3.1), and suddenly He
will come to his temple. So the temple can exist before him. Then
it says, even the messenger of the Covenant, He will come. Here
we have a distinction. The Deliverer is the Messenger of the Covenant
(like Moses). For the prophesies tell us that in the Deliverance
God will make a completely New Covenant with man and restore things
as in the days of Moses. In the Deliverance the Temple is presumed
to not be in existence. So He is given the chore of restoring
the temple. We note, however, in Revelation, at the twentieth
chapter, after the thousand years of peace, no temple is seen
in Jerusalem. So in the view of Revelation, the temple, if restored
at all, is temporary.
Malachi tells us that the messenger's name is Elijah and He
will come before the great and dreadful coming of the Lord. We
recall that Christ confirmed this.prophesy, saying Elijah must
Since we know that the Deliverer had to have appeared before,
when He was pierced and wounded, we know that Elijah would also
appear twice. Thus, we have Christ saying, But I tell you Elijah
is here already.
Isaiah says that the time of the Deliverance is the time of
the restoration of the Tabernacle (4.6). Then he explains, in
terms of the Vineyard, how and why he takes his wrath out on Israel,
scattering it to the wind. He asks, Who can tell the difference
between me and my vineyard? There is no difference.
We have seen Zerubbabel described as an ensign. Isaiah uses
the term ensign again and says God will lift it from afar; and
when he hisses from the end of the earth, all will come quickly(5.26).
As with other prophesies, He says that it is a time of darkness
and sorrow. And this condition shall exist Until the cities be
wasted without inhabitant and the houses without man and the land
be utterly desolate (6.11).
It is a time when the Lord had removed men far away; yet He
says it shall be a tenth and return and be eaten: Then he says
the Substance of His Holy Seed is in them, the Oak and the Teil
Tree, which are the things that are eaten as a Tithe. This coincides
with Zechariah's precept of feeding Beauty and Bands to the flock.
At the time of my manuscript I did not know why the use of the
Oak and Teil Tree was made by God. For I did not know what a Teil
Tree is. As I understand now the Teil Tree and the Oak are look-a-likes
and are often mistaken for one another. But they are very different
trees. They reflect what I have been trying to describe in terms
of the Two Anointed Ones. Yet my precept is that the Two Anointed
Ones are really the same spirit; they have different functions
and therefore appear different. But perhaps the Teil and the Oak
explain the precept better than I can offer.
I like Isaiah's approach to describing how the Anointed One
will first be seen. He says, chapter 7.13, Hear me now, O house
of David; is it a small thing for you to weary men, but will ye
weary my God also? Apparently they were wearying him about a sign
for the coming of the Messiah, the King.
So as a sign, He says a Virgin shall conceive and bear a son
and call his name Immanuel. And in that day where there was abundance
will be briers and thorns (7.14 thru 7.23). Then he says, for
every battle of the warrior is with confused noise, and garments
rolled in blood; but this shall be with burning and fuel of fire(9.5).
We also note that when Isaiah refers to the Double he says that
for the sake of the Confusion the Gentile are glorified. And the
Children of Israel shall bask in the Glory of the Gentile; and
the Gentile shall have great joy, because they have the Double.
So this is, in part, what is meant by the Confusion.
What Isaiah is saying is that when the Virgin gives birth
the land shall be invaded, the people scattered, and under his
glory he shall kindle a burning like the burning of fire (10.16).
The child who is born in verse 9.6, 9.7, is described as the Prince
of Peace, the Mighty God and Everlasting Father, whose increase
of government and peace will know no end. After the scattering,
as pertaining to the parable of the Vineyard He earlier described,
when the remnant are gathered, we are told that the rest of the
trees of the forest are so few that a child may write them (10.19).
It is also a time, as seen before, when Lebanon falls by the hand
of a mighty one (10.34).
Turning back to the Anointed One, Isaiah tells us that a rod
of Jesse shall come forth and a branch shall grow out of his roots.
That rod is something which occurs after Isaiah's time (well after
David), so we must place this thing on Jesus. Then it says and
a branch shall grow out of his roots. So a branch will grow out
of Jesus, so it appears. The key word here is shall come forth.
Let's call the Rod, Beauty; and the Branch, Bands. In Zechariah
(3.8) we saw that the Branch are men wondered at. Here, Isaiah
makes a distinction between the Rod growing out of the stem of
Jesse and the Branch. With regard to the Branch, beginning with
verse 11.1, we find that his epitaph is clearly the epitaph of
the Deliverer. Further, He smites the earth with the rod of his
mouth; and in his time we are told again thatpeace shall come
over the earth (11.6).
During that time, he says, there shall be a Root of Jesse
which shall stand for an ensign of the people, and to it will
the Gentiles seek; and his rest shall be glorious. Now the Root
is not stated as Jesse, so it is of Him, so it can be David, or
another root like David. If it were David, the prophesy should
have mentioned Him by name. I interpret this to be Christ. For
the epitaph ascribed to that root certainly does match up to what
actually happened through Christ; and his rest surely is glorious.
After that, Isaiah assures us that God will set his hand again
a second time (11.11)to recover the scattered remnant. At this
time, in 11.12, we are told an ensign is set up for the nations,
and the outcasts of Israel shall be assembled under it. Here he
asks Moab to extend a covering to them and notes that in Mercy
the throne of David will be established, sitting in truth in the
Tabernacle of David.
In verse 26.15 through 26.18, we are told what has happened
to Israel in the course of the dispersion, since the appearance
of the Virgin. She says she had been with child, sees that the
nation is glorified and has been removed far unto all the ends
of the earth, but has produced no child, only wind. Nor have they
wrought any deliverance in the earth. And the prophet then asks
whether Israel was smitten as they smote Him, or visa versa. Then
he says in measure you will debate it, whether even Israel was
slain commensurate with her slaying of God himself.
In verse 28.2 we are told that God has a mighty and strong
one who shall cast down to earth with his hand (he has horns [presumably
the writer's inkhorn] in his hand and his mouth is a sword). Whom
shall he teach knowledge? we are asked; and we are told it will
be them who are weaned from the milk and drawn from the breasts
(28.9). When God turns his face from Israel and casts him away,
he is weaned. So God appears to speak to the Weaned. And when
he does this it is precept upon precept, line upon line. In another
place we are told that a Book of Remembrance is written, reviewing
the precepts (see Malachi.16) ; further, a Sealed Book is opened,
and those who see it say, I did not read it because I thought
it sealed; others will say I didn't read it because I am not learned.
Further, at this time, we are told we will see something strange,
a strange work and a strange act (28.21) which must have something
to do with a consumption determined upon the whole earth. And
in 29.14 we are shown that a marvellous work will be done which
will make the wisdom of the wise men perish. Further, in 29.16,
God tells us that at the time the wise men will probably be asking
their God whether he really meant what he said or even suggesting
to God that he had no understanding. On that day we are reminded
that the Anointed One comes from afar (29.27), and it will be
a time, as again relating to the Sealed Book, where there is a
bridle in the jaws of the people, causing them to error (29.28).
It is a time, as seen earlier, when there is a great noise
and tumult and the people flee (33.3); the Anointed One is a man
as a hiding place from the wind (32.2); and along with all the
darkness and gloominess we have seen,the highways lie waste, where
the wayfaring man ceaseth (33.8); and, again, in 33.9, we are
reminded that the earth mourneth and Lebanon is hewn down: Now
will I rise, saith the Lord; now will I be exalted; now will I
lift up myself. According to this, when you see Lebanon hewn down,
expect to see your Messiah. Lebanon has never before been hewn
down such that you see it now. I don't recall anytime in history
where Lebanon has even been destroyed on a large scale. It has
been occupied, but hewn down? Never! Until now....
Then we are told that thine eyes shall see the king in his
beauty: they shall behold the land that is very far off. We are
already familiar with the precepts that He will hiss from the
end of the earth, and that He will gather from the West. And again
we are reminded that Peace will be restored to Jerusalem at this
time and its Tabernacle shall be permanently laid, never to be
taken down (33.20). In 40.16 we are told of Lebanon, being hewn
down, that her animals may not be sufficient for the sacrifice
In 42.2 we are told that the Anointed One shall bring forth
judgment to the Gentiles, but then He will not be heard in the
streets (42.2). This correlates with the letter writing Messiah
who is timid, like Moses, who speaks with stammering lips in a
foreign tongue (28.11). And it matches up to the character of
The Word, whose tongue is His Sword. And he is reassured by God
that God will stay by Him and give Him for a Covenant to the people
and a Light of the Gentiles. He appears midst the Gentiles (42.6).
Further, again repeating the theme of the Sealed Book and showing
you God's Wisdom, in 42.7 we are told he will open the eyes of
the blind and (42.16) bring the blind by a path they knew not.
Further, we see that he stirs up Jealousy.
In verse 8.18 we are told, Behold, I and my children are for
signs and wonders unto you. He introduces them by name in 44.5:
One shall say I am the Lord's; another [Servant] 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. Israel
means, who prevails with God. This is not the only occurrence
of the name Israel being identified with the Anointed One.
In 45.7 Isaiah reminds us, using the voice of God, that God
is the source of everything, even evil. Further, elsewhere we
are told that if a prophet has been deceived, it is God Himself
who claims that Heallowed the prophet to be deceived.
In verse 49.1 through 49.9 we are introduced to Israel, the
Deliverer. He addresses the isles and tells them, and the peoples
afar, that He had been called from the womb from a long time ago.
He affirms that his mouth is a sharp sword; and then says that
he has been hidden in the shadow of God's hand, even as a polished
shaft hidden in his Quiver.
He is seen at the time when God decides to restore the children
of Israel to the Holy Land. And he does that through the Gentile.
The actual Deliverer is the Gentile (49.22). We recall elsewhere
where we heard the Ships of Tarshish laying in wait for the job
of hauling the children back to the Holy Land. Tarshish is an
ancient city on the eastern coast of Spain, so scholars seem to
represent. It certainly was on one of the coasts of Spain.
In verse 50.4 through 50.8 we are shown a personal view of
the Anointed One, describing what was done to Him. He is simply
saying that no one would recognize Him and He was denied. And
though all this plucking at him tends to confound Him, He knew
that He will not be ashamed. Then He addresses them who kindle
a fire about him and tells them that they shall lie down in sorrow.
Of course, a great deal of prophesy deals with the sorrow that
will be laid upon the children of Israel as a result of the Sign
of the Virgin.
In 51.9 we are told that the Anointed One is the same as he
who wounded the dragon. Michael is He who is pitted against the
Dragon, and in Revelation His purpose is further clarified, though
he is not mentioned by name.
In 51.10 we are asked why we fear a Son of Man who is become
the grass of the earth and a man who dies. The Son of Man is easy
to identify, for many of the prophets, including Christ, called
themselves Son of Man, and it is the intent that the Son of Man
cover the earth with the knowledge and being of God like grass--though
grass withers and dies away. In fact they appear as grass: And
they shall spring up as among the grass, as willows by the water
course (44.4). We recall Piers the Plowman in this regard. As
for the man who dies, we know that the Deliverer is a man; and
in the Odes of Solomon it is stressed that he is a man, actually
from another race (Ode 41.8); and in the Testament of Joseph (I-38)
Testament of Joseph 1.38 Until the most high shall visit
the earth, coming Himself as a man, with man eating and drinking,
and breaking the head of the dragon in the water.
The Testament of Benjamin shows that the Messiah appears twice.
Chapter 2.16 says:
Testament of Benjamin 2.16 For all these things they gave
us for an inheritance, saying, Keep the commandments of God,
until the Lord shall reveal His Salvation to all the Gentiles...
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 upon earth.
And he shall convict Israel through the Chosen Ones of the Gentiles
In order to have a conviction, there has to be a crime. There
are sufficient indications in prophesy which we have already mentioned
to warn of this crime.
At the time of the Deliverance we are encouraged that the
watchmen will recognize the Anointed One and will see eye to eye
with him (52.8). Again, in 52.13 we are told that he will deal
prudently and exalted, extolled, and very high. Then, we are told
about the Suffering Messiah. His visage was so marred more than
any man (52.14), has no form or comeliness and no beauty which
would be desired (53.2), and he is despised and rejected of men,
smitten of God, put in prison and then killed (53.1 thru 53.12),
and his soul is become an offering for sin atonement (53.10).
As concerning this character we can turn to an ancient book
of Adam and Eve, not in your Bible, whose oldest version seems
to come out of Egypt. The story is well told and its date is quite
debatable. The Coptic Egyptians could have inserted the following
quotations into the text after Christ died upon the cross, or
it could have been there long before Christ existed. My guess,
because of the strong correlation to the precepts in Isaiah, and
also because Christ referred to many of the precepts in this story,
including being left in the ground three days, this story preexists
the cross. But judge for yourselves. These precepts were already
known long before Jesus walked the earth (Jesus and his brother
Jude quoted the book); thus, Book I, chapter 49.8:
Adam and Eve and Enoch 49.8. And this sign, O Adam, will
happen to me at My Coming upon the earth: Satan will raise the
people of the Jews to put Me to death; and they will lay Me in
a rock, and seal a large stone upon Me, and I shall remain within
that rock three days and three nights.
49.9. But on the third day I shall rise again, and it shall be salvation to thee, O Adam, and to thy seed, to believe in Me. But, O Adam, I will not bring thee from under this rock until three days and three nights are passed.
49,10. And God withdrew His Word from Adam.
And referring to the same type of comfort promised in the
Latter Days, we have this statement of comfort given to Adam and
Adam and Eve and Enoch 63.8 Then came the Word of God to
Adam, and said unto him, O Adam, when I sent thee to fetch the
figs, Satan went before thee to the cave, took the figs, and
buried them outside, eastward of the cave, thinking to destroy
them; and now sowing them with good intent.
63.9 Not for his mere sake, then, have these trees grown
up at once; but I had mercy on thee and I commanded them to grow.
And they grew to be two large trees, that you be overshadowed
by their branches, and find rest; and that I make you see My
power and My marvellous works.
Here He conveys hispower and marvellous works in terms of
Two Trees. It is extremely consistent with my book. And one ought
to wonder about these things, since the other prophets talk about
God's marvellous powers and works being demonstrated through the
Branch and under the covering of Two Trees.
Adam & Eve and Enoch: 68.22 After this, came the Word
of God to Adam, and said, O Adam, thou hast determined beforehand
the days in which sufferings shall come upon Me, when I am made
flesh; for they are the fourth Wednesday, and the preparation
day Friday. [Preparation Day--the day of preparing the Pascal
68.23 But as to the first day, I created in it all things,
and I raised the heavens. And, again, through My rising again
on this day, will I create joy and raise them on high, who believe
in Me; O Adam, offer this oblation, all the days of thy life.
3.2 Yea, the Word that will again save thee when the five
days and a half are fulfilled.
3.3 But when Adam heard these words from God, and of the
great five days and a half, he did not understand the meaning
3.4 For Adam was thinking that there would be but five days
and a half for him, to the end of the world.
3.5 And Adam wept, and prayed God to explain it to him.
3.6 Then God in His Mercy for Adam who was made after His
own image and similitude, explained to him, that these were 5,000
and 500 years; and how One would then come and save him and his
3.7 But God had before that made this covenant with our father,
Adam, in the same terms, ere he came out of the garden, when
he was by the tree whereof Eve took the fruit and gave it to
him to eat.
7.2 Then God had pity on them, and said: O Adam, I have made
My covenant with thee, and I will not turn from it; neither will
I let thee return to the garden, until My covenant of the great
five days and a half is fulfilled.
10.8 But God said unto Adam, I have made thee a promise;
when that promise is fulfilled, I will bring thee back into the
garden, thee and thy righteous seed.
14.2 But God the Lord said to Adam, Verily I say unto thee,
this darkness will pass from thee, every day I have determined
for thee, until the fulfillment of My covenant; when I will save
thee and bring thee back again into the garden, into the abode
of light thou longest for, wherein is no darkness. I will bring
thee to it--in the Kingdom of Heaven.
14.3. Again said God unto Adam, All this misery that thou
hast been made to take upon thee because of thy transgression,
will not free thee from the hand of Satan, and will not save
14.4 But I will. When I shall come down from heaven, and
shall become flesh of thy seed, and take upon Me the infirmity
from which thou sufferest, then the darkness that came upon thee
in this cave shall come upon Me in the grave, when I am in the
flesh of thy seed.
14.5 And I, who am without years, shall be subject to the
reckoning of years, of times, of months, and of days, and I shall
be reckoned as one of the sons of men, in order to save thee.
15.0 Then Adam and Eve wept and sorrowed by reason of God's word to them, that they should not return to the garden until the fulfillment of the days decreed upon them; but mostly because God had told them that He should suffer for their salvation.
21.8 But the merciful God, who looks upon His creatures,
looked upon Adam and Eve as they lay dead, and he sent His Word
unto them and raised them.
21.9 And said to Adam, O Adam, all this misery which thou
hast wrought upon thyself, will not avail against My rule, neither
will it alter the covenant of the 5,500 years.
22.6 Then God said again unto Adam, Because thou hast borne
fear and trembling in this land, languor and suffering treading
and walking about, going upon this mountain, and dying from it,
I will take all this upon Myself in order to save thee.
24.4 Then came the Word of God to Adam, and said unto him,
O Adam, as thou hast shed thy blood, so will I shed My own blood
when I become flesh of thy seed; and as thou didst die, O Adam,
so also will I die. And as thou didst build an altar, so also
will I make for thee an altar on the earth; and as thou didst
offer thy blood upon it, so also will I offer My blood upon an
altar on the earth.
24.5 And as thou didst sue for forgiveness through that blood,
so also will I make My blood forgiveness of sins, and blot out
transgressions in it.
24.6 And now, behold, I have accepted thy offering, O Adam,
about the days of the covenant, wherein I have bound thee, are
not fulfilled. When they are fulfilled, then will I bring thee
back into the garden.
26.9 Then came the Word of God to Adam, and said unto him,
Adam, as for the sun, if I were to take it and bring it to thee,
days, hours, years, and months would all come to naught, and
the covenant I have made with thee, would never be fulfilled.
26.10 But thou shouldest then be turned and left in a long
plague, and no salvation would be left to thee for ever.
26.11 Yea, rather, bear long and calm thy soul while thou
abidest night and day; until the fulfillment of the days, and
the time of My covenant is come.
26.12 Then shall I come and save thee, O Adam, for I do not
wish that thou be afflicted..
26.14 But I cannot alter the covenant that has gone out of
My mouth; else would I have brought thee back into the garden.
26.15 When, however, the covenant is fulfilled, then shall
I show thee and thy seed mercy, and bring thee into a land of
gladness, where there is neither sorrow nor suffering; but abiding
joy and gladness, and light that never fails, and praises that
never cease; and a beautiful garden that shall never pass away.
31.0 After these things God said unto Adam, Thou didst ask of Me something from the garden, to be comforted therewith, and I have given thee these three tokens as a consolation to thee; that thou trust in Me and in My covenant with thee.
31.2 For I will come and save thee; andkings shall bring
me when in the flesh, gold, incense and myrrh; golds as a token
of My kingdom; incense as a token of My divinity; and myrrh as
a token of My suffering and of My death.
31.11 These three things did God give to Adam, on the third
day after he had come out of the garden, in token of the three
days the Lord should remain in the heart of the earth.
38. 2 O Adam, as to the fruit of the Tree of Life, for which
thou askest, I will not give it thee now, but when the 5,500
years are fulfilled. Then will I give thee of the fruit of the
Tree of Life, and thou shalt eat, and live for ever, thou, and
Eve, and thy righteous seed.
42.0 Then came the Word of God to Adam, and said unto him:
42.2 O Adam, as to what thou sayest, Bring me into a land
where there is rest, it is not another land than this, but it
is the Kingdom of heaven where alone is rest.
42.3 But thou canst not make thy entrance into it at present;
but only afterthy judgment is past and fulfilled.
42.4 Then will I make thee go up into the kingdom of heaven,
thee and thy righteous seed; and I will give thee and them the
rest thou askest for at present.
42.5 And if thou saidst, give me of the Water of Life that
I may drink and live, it cannot be this day, but on the day that
I shall descend into hell, and break the gates of brass, and
bruise in pieces the kingdoms of iron.
42.6 Then will I in mercy save thy soul and the souls of
the righteous, to give them rest in My Garden. And that shall
be when the end of the world is come.
42.7 And, again, as regards the Water of Life thou seekest,
it will not be granted thee this day; but on the day that I shall
shed My blood upon thy head in the land of Golgotha.
42.8 For My blood shall be the Water of Life unto thee, at
that time, and not to thee alone, but unto all those of thy seed
who shall believe in Me; that it be unto them for rest for ever.
45.9 God said also to Adam, See this fire kindled by Satan
around thy cave; see this wonder that surrounds thee; and know
that it will encompass about both thee and thy seed, when ye
hearken to his behest; that he will plague you with fire; and
that ye shall go down into hell after ye are dead.
45.10 Then shall ye see the burning of his fire, that will
thus be burning around you and your seed. There shall be no deliverance
from it for you, but at My coming; in like manner as thou canst
not now go into thy cave, by reason of the great fire around
it; not until My Word shall come that will make a way for thee
on the day My Covenant is fulfilled.
45.11 There is no way for thee at present to come from hence
to rest, not until My Word comes, who is My Word. Then will He
make a way for thee, and thou shalt have rest. Then God called
with His Word to that fire that burned around the cave, that
it part itself asunder, until Adam had gone through it. Then
the fire parted itself by God's order, and a way was made for
47.7 But Satan, the hater of all good, thought within himself;
Whereas God has promised salvation to Adam by covenant, and that
He would deliver him out of all the hardships that have befallen
him - but has not promised me by covenant, and will not deliver
me out of my hardships; nay, since He has promised him that He
should make him and his seed dwell in the kingdom in which I
once was--I will kill Adam.
47.8 The earth shall be rid of him; and shall be left to
me alone; so that when he is dead he may not have any seed left
to inherit the kingdom that shall remain my own realm; God will
then be in want of me, and He will restore me to it with my hosts.
47.0 But when Adam came out and saw his hideous figure, he was afraid of him, and said unto him, Who art thou?
47.2 Then Satan answered and said unto him, It is I, who
hid myself within the serpent, and who talked to Eve, and beguiled
her until she hearkened to my command. I am he who sent her,
through the wiles of my speech, to deceive thee, until thou and
she ate of the fruit of the tree, and ye came away from under
the command of God.
47.3 But when Adam heard these words from him, he said unto
him, Canst thou make me a garden as God made for me? Or canst
thou clothe me in the same bright nature in which God had clothed
47.4 Where is the divine nature thou didst promise to give
me? Where is that fair speech of thine, thou didst hold with
us at first, when we were in the garden?
47.5 Then Satan said unto Adam, Thinkest thou, that when
I have spoken to one about anything, I shall ever bring it to
him or fulfill my word? Not so. For I myself have never even
thought of obtaining what I asked.
47.6 Therefore did I fall, and did I make you fall by that
for which I myself fell; and with you also, whosoever accepts
my counsel, falls thereby.
47.7 But now, O Adam, by reason of thy fall thou art under
my rule, and I am king over thee; because thou hast hearkened
to me, and hast transgressed against thy God. Neither will there
be any deliverance from my hands until the day promised thee
by thy God.
47.8 Again he said, Inasmuch as we do not know the day agreed
upon with thee by thy God, nor the hour in which thou shalt be
delivered, for that reason will we multiply war and murder upon
thee and thy seed after thee.
47.9 This is our will and our good pleasure, that we may
not leave one of the sons of men to inherit our orders in heaven.
47.10 For as to our abode, O Adam, it is in burning fire;
and we will not cease our evil doing, no not one day nor one
hour. And I, O Adam, shall sow fire upon thee when thou comest
into the cave to dwell there.
68.12 Then God said to Adam and Eve, Since ye have made this
oblation and have offered it to Me, I shall make it My flesh,
when I come down upon earth to save you; and I shall cause it
to be offered continually upon an altar, for forgiveness and
for mercy, unto those who partake of it duly.
68.16 And God said to Adam, This shall be unto you a custom,
to do so, when affliction and sorrow come upon you. But your
deliverance and your entrance into the garden, shall not be until
the days are fulfilled, as agreed between you and Me; were it
not so, I would, of My mercy and pity for you, bring you back
to My garden and to My favour for the sake of the offering you
have just made to My name.
69.6 God said further unto Adam, Thus will it also happen
to Me, on the earth, when I shall be pierced and blood shall
flow blood and water from My side and run over My body, which
is the true offering; and which shall be offered on the altar
as a Perfect Offering.
Enoch Book 2
9.12 Then they shall take my body and lay it in the middle of the earth, shortly after they have been saved from the waters of the flood.
9.13 For the place where my body shall be laid, is the middle
of the earth; God shall come from thence and shall save all our
8.19 ... He will rise from the dead, and be exalted above
things in heaven and things in the earth; and given...myrrh,
in token that He will drink bitter gall; and feel the pains of
hell from Satan.
12.6 ...And then God made a promise to Seth, saying, At the
end of the great five days and a half, concerning which I have
made a promise to thee and to thy father, I will send My Word
and save thee and thy seed.
Enoch 44.3 Blessed is the man who does not direct his heart
with malice against any man, and helps the injured and condemned,
and raises the broken down, and shall do charity to the needy,
because on the Day of the Great judgment every makeweight will
be as in the market, that is to say they are hung on scales and
stand in the market, and every one shall learn his own measure,
and according to his measure shall take his reward.
45.3 When the Lord demands bread, or candles, or flesh (cattle),
or any other sacrifice, then that is nothing; but God demands
pure hearts, and with all that only tests the heart of man.
46.4 And when the Lord shall send a great light, then there
will be judgment for the just and the unjust....
58.7 And as every soul of man is according to number, similarly
beasts will not perish, nor all souls of beasts which the Lord
created, till the great judgment, and they will accuse man, if
he feed them ill.
61.0 And now, my children, keep your hearts from every injustice, which the Lord hates. Just as a man asks for his own soul from God, so let him do to every living soul, because I know all things, how in the great time (to come) are many mansions prepared for men, good for the good, and bad for the bad, without number many.
61.2 Blessed are those who enter the good houses, for in
the bad houses there is no peace nor return.
65.5 When all creation visible and invisible, as the Lord
created it, shall end, then every man goes to the great judgement,
and then all time shall perish, and the years, and thence forward
there will be neither months nor days nor hours, they will be
stuck together and will not be counted.
65.6 There will be one aeon, and all the righteous who shall
escape the Lord's great judgment, shall be collected in the great
aeon, for the righteous the great aeon will begin, and they will
live eternally, and then too there will be amongst them neither
labour, nor sickness, nor humiliation, nor anxiety, nor need,
nor violence, nor night, nor darkness, but great light.
65.7 And they shall have a great indestructible wall, and
a paradise bright and incorruptible, for all corruptible things
shall pass away, and there will be eternal life.
66.5 If you look to heaven, the Lord is there; if you take
thought of the sea's deep and all the under-earth, the Lord is
66.6 For the Lord created all things. Bow not down to things
made by man, leaving the Lord of all creation, because no work
can remain hidden before the Lord's face.
66.4 For the Lord sees all things...
66.8 Blessed are the just who shall escape the great judgment,
for they shall shine forth more than the sun sevenfold.
Enoch 28.3 And one from out the order of angels, having turned
away with the order that was under him, conceived an impossible
thought, to place his throne higher than the clouds above the
earth, that he might become equal in rank to my power.
28.4 And I threw him out from the height with his angels,
and he was flying in the air continuously above the bottomless.
30.4 The devil is the evil spirit of the lower places, as
a fugitive he made Sotona from the heavens as his name was Satanail,
thus he became different from the angels, but his nature did
not change his intelligence as far as his understanding of righteous
and sinful things.
30.6 But I cursed ignorance, but what I had blessed previously,
those I did not curse, I cursed not man, nor the earth, nor other
creatures, but man's evil fruit, and his works.
32.1 I said to him (Adam) Earth thou art, and into the earth
whence I took thee thou shalt go, and I will not ruin thee, but
send thee whence I took thee.
32.2 Then I can again take thee at My Second Coming.
41.3 Blessed is the man, who has not been born or who has
been born and shall not sin before the Lord's face, that he come
not into this place, nor bring the yoke of this place.
44.3 Blessed is the man who does not direct his heart with
malice against any man, and helps the injured and condemned,
and raises the broken down, and shall do charity to the needy,
because on the day of the great Judgment every weight, every
measure and every makeweight will be as in the market, that is
to say they are hung on scales and stand in the market, and every
one shall learn his own measure, and according to his measure
shall take his reward.
45.3 When the Lord demands bread, or candles, or flesh (cattle),
or any other sacrifice, then that is nothing; but God demands
pure hearts, and with all that only tests the heart of man.
46.4 And when the Lord shall send a great light, then there
will be judgment for the just and the unjust, and there no one
shall escape notice.
49.5 Yea, children, deceive not yourselves, for there has
been previously prepared a place for every soul of man.
52.0 Blessed is the man who opens his lips in praise of God of Sabbath and praises the Lord with his heart.
52.2 Cursed is every man who opens his lips for the bringing
into contempt and calumny of his neighbor, because he brings
God into contempt.
52.3 Blessed is he who opens his lips blessing and praising
52.4 Cursed is he before the Lord all the days of his life,
who opens his lips to curse and abuse.
52.5 Blessed is he who blesses all the Lord's works.
52.6 Cursed is he who brings the Lord's creation into contempt.
52.7 Blessed is he who looks down and raises the fallen.
52.8 Cursed is he who looks to and is eager for the destruction
of what is not his.
52.9 Blessed is he who keeps the foundations of his fathers
made firm from the beginning.
52.10 Cursed is he who perverts the decrees of his forefathers.|
52.11 Blessed is he who implants peace and love.
52.12 Cursed is he who disturbs those that love their neighbors.
52.13 Blessed is he who speaks with humble tongue and heart
52.14 Cursed is he who speaks with his tongue, while in his
heart there is no peace but a sword.
52.15 For all these things will be laid bare in the weighing-scales
and in the books, on the day of the great judgment.
58.7 And as every soul of man is according to number, similarly
beasts will not perish, nor all souls of beasts which the Lord
created, till the great judgment, and they will accuse man, if
he feed them ill.
60.2 He who puts a man in any snare, shall stick in it himself,
and there is no cure for him for all time.
61.1 And now, my children, keep your hearts from every injustice,
which the Lord hates. Just as a man asks for his own soul from
God, so let him do to every living soul, because I know all things,
how in the great time (to come) there are many mansions prepared
for men, good for the good, and bad for the bad, without number
61.2 Blessed are those who enter the good houses, for in
the bad there is no peace nor return.
62.0 Blessed is the man who in his patience brings his gifts with faith before the Lord's face, because he will find forgiveness of sins.
62.2 But if he take back his words before the time, there
is no repentance for him; and if the time pass and he do not
of his own will what is promised, there is no repentance after
62.3 Because every work which man does before the time, is
all deceit before men, and sin before God.
63.4 Every proud and magniloquent man is hateful to the Lord,
and every false speech, clothed in untruth; it will be cut with
the blade of the sword of death, and thrown into the fire, and
shall burn for all time.
65.5 When all creation visible and invisible, as the Lord
created it, shall end, then every man goes to the great judgment,
and then all time shall perish, and the years, and thenceforward
there will be neither months nor days nor hours, they will be
stuck together and will not be counted.
65.6 There will be one aeon, and all the righteous who shall
escape the Lord's great judgment, shall be collected in the great
aeon, for the righteous the great aeon will begin, and they will
live eternally, and then too there will be amongst them neither
labour, nor sickness, nor humiliation, nor anxiety, nor need,
nor violence, nor night, nor darkness, but great light.
66.4 For the Lord sees all things...
66.6 For the Lord created all things. Bow not down to things
made by man, leaving the Lord of all creation, because no work
can remain hidden before the Lord's face.
66.7 Walk, my children, in long-suffering, in meekness, honesty,
in provocation, in grief, in faith and in truth, in reliance
on promises...Loving one another, till you go out from this age
of ills, that you become inheritors of endless time.
66.8 Blessed are the just who shall escape the great judgment,
for they shall shine forth more than the sun sevenfold, for in
this world the seventh part is taken off from all, light, darkness,
food, enjoyment, sorrow, paradise, torture, fire, frost, and
other things; he put all down in writing, that you might read
Commentary on the Books of Adam and Eve and
The book of Enoch knew the books of Adam and Eve and it uses
epitaphs known to that book. And most of these precepts lay at
the foundation of your religion. The precepts concerning the Sacrificed
Messiah are diffused throughout Biblical prophesy. The precepts
concerning the judgment are diffused throughout Biblical prophesy.
They all agree with one another. And if there are other books
you have not seen quoted in this book, it may be that they were
seen, on my observation, to not agree with the story-line of the
Christ referred to many of the precepts in these books; many
were used to confirm that He is the Messiah. You can see them
for yourself and, if you look into the New Testament, you will
find certain prophesies which He claimed to fulfill which can
only be found in these books. The epitaph My Fathers house has
many mansions and I must go to prepare a place for you is a precept
right out of Enoch. The question we have to deal with is whether
Christ knew these books, or whether He knew the precepts as they
had been inputted into His Spirit. Regardless how He got them,
at least you know that He knew them and they existed before Him.
When you read the New Testament keep in mind these precepts
from the old books. And ask whether the apostles knew them or
were aware of them. When you read Revelation, ask whether John
was aware of the Judgment precepts. In particular look at the
character who is designed to come at the time of the judgment,
who is described repeatedly in the book of Adam and Eve as The
Word, i.e., when I send My Word...The Word is an epitaph of Him
who comes to save or Deliver man at the time of the judgement
and the time when all men who survive the Tribulation, God's Great
Wrath, are collected back together to live in an aeon of Peace.
In the Book of Enoch we are reminded of the Covenant with Adam.
That covenant is the Promise of being restored to paradise. It
is The Word who brings this about. And in the Book of Enoch we
see the precept, referring to sending Adam whence I took thee
(the Garden): Then I can again take thee at My Second Coming.
As to the Reaper in Revelation, we see His Description as
a being who is like unto the son of man. The character who then
goes on to do the work of the Reaper, in the judgment, is called
The Word. And He is a man whose name is known only to Himself.
He is a secret and a mystery held back from man until the time
is come by God. In the secrets of His Pavilion shall He hide me.
Behold it has been written of me; are not my members written in
the book? the psalm asks.
The Suffering Messiah was no Mystery, per se. Everybody knew
of Him! Those reading the Adam and Eve story should have concluded
that he shed's his blood at their hands, and that they would be
shamed for it. And in Isaiah they are reminded of this: For your
shame ye shall have double; and for confusion they shall rejoice
in their portion: therefore in their land (that of the Gentile)
they shall possess the Double: everlasting joy shall be unto them.
Isaiah 61.8 For I the Lord love judgment, I hate robbery
for burnt offering; and I will direct their (the Gentile's) work
in truth, and I will make an Everlasting Covenant with them (the
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.
When He was speaking about Shame, He was addressing Jacob:
(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 shall boast yourselves.
For your Shame ye shall have double; and for confusion they shall
rejoice in their portion: therefore in their land they shall possess
Now you can read as well as I can. And you can see that two
different people are being addressed here. In one of them, and
it is not Jacob, is the Possession of the Double, a Thing. Also,
in one of them, not Jacob, will He make an everlasting Covenant.
The making of the Everlasting Covenant is done at the time
of the Deliverance. In all the prophesies this precept is well
known and quite clear, from the Adam and Eve book and the Book
of Enoch, to Isaiah and the others.
Then Isaiah says, For thus saith the Lord, Behold, I will
extend peace to her like a river, and the glory of the Gentiles
like a flowing stream: then shall ye suck, ye shall be borne upon
her sides, and be dandled upon her knees.
In the Adam and Eve story we have this frequently mentioned
precept, that during the Latter Days or the Deliverance, God's
Salvation will be issued and flow out of a fountain, a Wellspring,
which will be like a flood.
God's Glory is described as the Sacrifice of His Own Flesh;
His Salvation is described in those terms. And the revelation
of This Glory is done through the moment when Israel looks upon
Him whom they pierced. And on that day they loathe themselves
and feel shame. As we have seen the revelation of this Shame is
done at the Time of the Deliverance. And at this time He speaks
of The Glory of the Gentiles which is given the epitaph of being
like a flowing stream. He speaks of The Double, a cause for everlasting
joy among the Gentiles. So the Double possesses something of Joy,
something to think about. He carries something which you are going
to be glad to hear. The thing of Joy which would be the greatest
expectation you could have would be the New Covenant, the Covenant
Promised to Adam and subsequently promised to Abraham:
Isaiah 61.11 For as the earth bringeth forth her bud, and
as the garden causeth the things that are sown in it to spring
forth; so the Lord God will cause righteousness and praise to
spring forth before all the nations.
We have seen how Isaiah describes God's Anointed as springing
up as a willow upon the watercourse, a bud springing up from the
grass. We can now go into The Dead Sea Scrolls for a moment and
try to understand a little more about what was understood and
in the minds of men living in the days of Christ and before.
From the Blessing of the Priests, fragment:
Words of blessing: The Master shall bless the Sons of Zadok
the Priests, whom God has chosen to confirm His Covenant forever,
and to inquire into all His Precepts in the midst of His people,
and to instruct them as He commanded; who have established His
covenant on truth and watched over all His laws with righteousness
and walked according to the way of His choice....
May He renew for you the Covenant of the everlasting priesthood;
may He sanctify you for the House of Holiness!
May you attend upon the service in the Temple of the Kingdom
and decree destiny in company with the Angels of the Presence..
(From the Damascus Rule) But When the Glory of God is made
manifest to Israel, all those members of the Covenant who have
breached the bound of the Law shall be cut off from the midst
of the camp, and with them all those who condemned Judah in the
days of its trials.
At the time of the former Visitation they were saved, whereas
the apostates were given up to the sword; and so shall it be
for all the members of His Covenant who do not hold steadfastly
to these [to the curse of his precepts]. They shall be visited
for destruction by the hand of Satan. That shall be the day when
God will visit.
The Sons of Zadok are the elect of Israel, the men called
by name who shall stand at the end of days.
(From the Community Rule) For God has chosen them for an
everlasting Covenant and all the glory of Adam shall be theirs.
There shall be no more lies and all the works of falsehood shall
be put to shame.
And the visitation of all who walk in this spirit (ways of
darkness) shall be a multitude of plagues by the hand of all
the destroying angels, everlasting damnation by the avenging
wrath of the fury of God, eternal torment and endless disgrace
together with shameful extinction in the fire of the dark regions.
The times of their generations shall be spent in sorrowful mourning
and in bitter misery and in calamities of darkness until they
are destroyed without remnant or survivor.
The Angel of Darkness leads all the Children of Righteousness
astray, and until his end, all their sin, iniquities, wickedness,
and all their unlawful deeds are caused by his dominion in accordance
with the mysteries of God...for all his allotted spirits seek
the overthrow of the Sons of Light.
But the God of Israel and His Angel of Truth will succor
all the Sons of Light.
(From the Community Rule) As for the property of the men
of holiness who walk in perfection, it shall not be merged with
that of the men of falsehood who have not purified their life
by separating themselves from iniquity and walking in the way
of perfection. They shall depart from none of the counsels of
the Law to walk in the stubbornness of their hearts, but shall
be ruled by the primitive precepts in which the men of the Community
were first instructed until there shall come the Prophet and
the Messiahs of Aaron and Israel.
These are the precepts in which the Master shall walk in
his commerce with all the living, according to the rule proper
to every season and according to the worth of every man:
He shall do the Will of God according to all that has been
revealed from age to age.
He shall measure out all knowledge discovered throughout
the ages, together with the Precept of the age.
He shall separate and weigh the Sons of Righteousness according
to their spirit.
He shall hold firmly to the elect of the time according to
His Will, as he has commanded.
He shall judge every man according to his spirit. He shall
admit him in accordance with the cleanness of his hands and advance
him in accordance with his understanding. And he shall love and
He shall not rebuke the men of the Pit nor dispute with them....
He shall be a man zealous for the Precept whose time is for the Day of Revenge.
He shall perform the will of God in all his deeds, and in all his dominion as He has commanded.
He shall freely delight in all that befalls him and nothing shall please him save God's Will.
He shall delight in all the words of His mouth and shall desire nothing except His command.
He shall watch always for the judgment of God, and shall bless His Maker and declare His Mercies in all that befalls.
(from the Damascus Rule on The Teacher of Righteousness)
From the day of the gathering in of the Teacher of the Community
until the end of all the men of war who deserted to the Liar
there shall pass about forty years (Deut.2.14) And during that
age the wrath of God shall be kindled against Israel; as He said,
There shall be no king, no prince, no judge, no man to rebuke
with justice (Hos.3.4). But those who turn from the sin of Jacob,
who keep the Covenant of God, shall then speak each man to his
fellow, to justify each man his brother, that their step may
take the way of God. And God will heed their words and will hear,
and a Book of reminder shall be written before Him of them that
fear God and worship His Name, against the time when Salvation
and righteousness shall be revealed to them that fear God. And
then shall you distinguish once more between the just and the
wicked, between one that serves God and one that serves Him not
(Mal.3. 18); and He will show loving-kindness to thousands, to
them that love Him and watch for Him, for a thousand generations
(Exod.20.6)...But when the Glory of God is made manifest to Israel,
all those members of the Covenant who have breached the bound
of the Law shall be cut off from the midst of the camp, and with
them all those who condemned Judah in the days of its trials.
But all those who hold fast to these precepts, going and
coming in accordance with the Law, who heed the voice of the
Teacher and confess before God, saying, Truly we have sinned,
we and our fathers, by walking counter to the precepts of the
Covenant, Thy judgments upon us are justice and truth; who do
not lift their hand against His Holy Precepts or His Righteous
statutes or His true testimonies; who have learned from the former
judgments by which the members of the Community were judged;
who have listened to the voice of the Teacher of Righteousness,
and have not despised the precepts of righteousness when they
heard them; they shall rejoice and their hearts shall be strong,
and they shall prevail over all the sons of the earth. God will
forgive them and they shall see His salvation because they took
refuge in His Holy Name.
None of the men who enter the New Covenant in the land of
Damascus, and who again betray it and depart from the fountain
of living waters, shall be reckoned with the Council of the people
or inscribed in its Book from the day of the gathering in of
the Teacher of the Community until the coming of the Messiah
out of Aaron and Israel.
(From The War Rule) Then the High Priest shall draw near,
and standing before the formation, he shall strengthen by the
power of God their hearts and hands in His battle. Speaking He
..He Will pay their reward with burning fire by the hand
of those tested in the crucible. He will sharpen His weapons
and will not tire until all the wicked nations are destroyed....Be
strong and fear not; for they tend towards chaos and confusion,
and they lean on that which is not and shall not be. To the God
of Israel belongs all that is and shall be; He knows all the
happenings of eternity. This is the day appointed by Him for
the defeat and overthrow of the Prince of the kingdom of wickedness,
and He will send eternal succor to the company of His redeemed
by the might of the princely Angel of the Kingdom of Michael.
With everlasting light he will enlighten with joy the children
of Israel; peace and blessing shall be with the company of God.
He will raise up the Kingdom of Michael in the midst of the gods,
and the realm of Israel in the midst of all flesh. Righteousness
shall rejoice on high, and all the children of His truth shall
jubilate in eternal knowledge.
These are just a few of the precepts of the Sons of Zadok,
the Books of the Dead Sea, which were buried in the sand, in a
cave, for the past 1900 years or so. They were probably buried
about the time the temple in Jerusalem was sacked, in 70 A.D.,
most certainly by the time of the siege by the Romans just a few
miles down the road from the caves at a place called Masada. If
you were to read through these scrolls you would ascertain that
the sect which maintained these scrolls, called the Essenes, believed
in Two Messiahs, one a High Priest and Teacher of Righteousness,
out of Aaron, and another a King out of the seed of David. What
seems to be sorely lacking in the texts is the awareness of the
Sacrificed Messiah, the mystery of God's glory. However, reading
through their psalms one can see this character emerge from the
text, saying all the Suffering Messiah precepts so easily seen
in the Adam and Eve books and, in particular, Isaiah and the Psalms
From the Psalms of the Sons of Zadok:
I thank thee, O Lord,
For thou hast fastened Thine eye upon me.
Thou hast saved me from the zeal
Of lying interpreters,
And from the congregation of those
Who seek smooth things.
Thou hast redeemed the soul of the poor one
Whom they planned to destroy
By spilling His Blood because He served Thee.
Because they knew not
That my steps were directed by Thee,
They made me an object of shame and derision
In the mouth of all the seekers of falsehood.
4. They caused me to be
Like a ship on the deeps of the sea,
And like a fortified city
Before the aggressor,
And like a woman in travail
With her first-born child...
For the Children have come to the throes of Death,
And she labours in her pains who bears the Man.
For amid the throes of Death
She shall bring forth a man-child,
And amid the pains of Hell
There shall spring from her child-bearing crucible
A Marvellous Mighty Counsellor;
And the Man shall be delivered from out of the throes.
When He is conceived
All wombs shall quicken,
And the time of their delivery
Shall be in grievous pains;
They shall be appalled
Who are with child.
And when He is brought forth
Every pang shall come upon the child-bearing crucible.
And they, the conceivers of Vanity,
Shall be prey to terrible anguish;
The wombs of the Pit
Shall be prey to all the works of horror.
The foundations of the wall shall rock
Like a ship upon the face of the waters;
The heavens shall roar
With a noise of roaring,
And those who dwell in the dust
As well as those who sail the seas
Shall be appalled by the roaring of the waters.
All their wise men
Shall be like sailors on the deeps,
For all their wisdom shall be swallowed up
In the midst of the howling seas...
And the gates of Hell shall open
On all the works of Vanity;
And the doors of the Pit shall close
On the conceivers of wickedness;
And the everlasting bars shall be bolted
On all the spirits of Naught.
5. ...For I have stood in the realm of wickedness
And [Servant] my lot was with the damned;
The soul of the Poor One was carried away
In the midst of great Tribulation.
Miseries of torment dogged my steps
While all the snares of the Pit were opened....
The war of the heavenly warriors shall scourge the earth;
And it shall not end before the appointed destruction
Which shall be forever and without compare.
7. Teachers of lies have smoothed Thy people with words,
And false prophets have led them astray;
They perish without understanding
For their works are in folly.
For I am despised by them
And they have no esteem for me
That thou mayest manifest Thy might through Me.
They have banished me from my land
Like a bird from its nest;
All my friends and brethren are driven far from me
And hold me for a broken vessel.
And they, teachers of lies and seers of falsehood,
Have schemed against me a devilish scheme,
To exchange theLaw engraved on my heart by Thee
For the smooth things (which they speak) to Thy people.
And they withhold from the thirsty the Drink of Knowledge,
And assuage their thirst with vinegar...
Clinging to Thee, I will stand.
I will rise against those who despise me
And my hand shall be turned
Against those who deride me;
For they have no esteem for me
That thou mayest manifest Thy might through Me;
Thou hast revealed Thyself to me in Thy power as perfect
And thou hast not covered my face with shame.
All [Servant] those who are gathered in Thy Covenant
Inquire of me,
And they hearken to me who walk in the way of Thy Heart,
Who array themselves for Thee
In the Council of the Holy...
[Servant] Through Me Thou hast illumined
The face of the Congregation
And hast shown Thine infinite power.
For Thou hast given me knowledge
Through Thy marvellous mysteries,
And hast shown Thyself mighty within me
In the midst of Thy marvellous Council...
As for me, shaking and trembling seize me
My heart dissolves like wax before fire
And my knees are like water
Pouring down a steep place...
I said in my sinfulness,
I am forsaken by Thy Covenant.
But calling to mind the might of Thy hand
And the greatness of Thy compassion,
I rose and stood,
And my spirit was established
In face of the scourge.
8. ...Thou hast caused me to dwell with the many fishers
Who spread a net upon the face of the waters,
And with the hunters of the children of iniquity;
Thou hast established me there for justice.
Thou hast confirmed the counsel of truth in my heart
And the waters of the Covenant for those who seek it.
Thou hast preserved the soul of the Poor One
in the den of lions..
9...all who have eaten my bread
have lifted their heel against me,
And all those joined to my Council
have mocked me with wicked lips.
The members of My Covenant have rebelled
They have gone as talebearers
Before the children of mischief
Concerning the mystery which Thou hast hidden in me.
And to show Thy greatness through me,
And because of their guilt,
Thou hast hidden the fountain of understanding
And the counsel of truth...
Truly I am bound with untearable ropes
And with unbreakable chains.
A thick wall fences me in,
Iron bars and gates of bronze;
My prison is counted with the Abyss
As being without any escape.
10. For in a little while, I know,
Thou wilt raise up survivors among Thy people
And a remnant within Thine Inheritance.
I am as a sailor in a ship
Amid furious seas;
Their waves and all their billows
Roar against me.
There is no
Calm in the whirlwind
That I may restore my soul,
No path that I may straighten my way
On the face of the waters.
The deeps resound to my groaning
And my soul has journeyed to the gates of death.
The scourging flood when it advances
Shall not invade the stronghold (mine).
As for me,I am dumb...
My arm is torn from its shoulder
And my foot has sunk into the mire.
My eyes are closed by the spectacle of evil,
And my ears by the crying of blood...
My bowels heave like a ship in a violent tempest
And my heart is utterly distressed.
A whirlwind engulfs me
Because of the mischief of their sin...
For thou wilt condemn in Judgment
All those who assail me
Distinguishing through me
Between the Just and the Wicked.
But I lean on the abundance of Thy mercies
And hope for the greatness of Thy grace,
That thou wilt bring salvation to flower
And the branch to growth,
Providing refuge in thy strength
And raising up my heart.
For in Thy righteousness
Thou hast appointed me for Thy Covenant
And I have clung to Thy truth
And gone forward in Thy ways.
My enemies are like chaff before the wind,
And my dominion is over the sons of iniquity.
For thou hast succored my soul, O my God,
And hast lifted my horn on high.
And I shall shine in a seven-fold light
In the Council appointed by Thee for Thy glory;
For Thou art an everlasting heavenly light to me
And wilt establish my feet
Upon level ground for ever.
I thank Thee, O Lord,
For Thou hast enlightened me through Thy truth.
In Thy marvellous mysteries,
And in Thy loving-kindness to a man of vanity,
And in the greatness of Thy mercy to a perverse heart
Thou hast granted me knowledge.
Who, when he is judged,
Shall be righteous before Thee?
Yet, Thou bringest all the sons of Thy truth
in forgiveness before Thee,
To cleanse them of their faults
Through Thy great goodness,
And to establish them before Thee
Through the multitude of Thy mercies
For ever and ever.
For Thou art an eternal God;
All Thy ways are determined for ever and ever
And there is none other beside Thee.
And what is a man of Naught and Vanity
That he should understand Thy marvellous mighty deeds?
13 ..And the bud of the Shoot of Holiness
For the Plant of Truth
Was hidden and was not esteemed;
And being unperceived,
Its Mystery was sealed.
14. Behold,I am carried away with the sick;
I am acquainted with scourges.
I am forsaken in my sorrow...
And without any strength.
For my sore breaks out in bitter pains
And in incurable sickness impossible to say;
My heart laments within me
As in those who go down to Hell.
My spirit is imprisoned with the dead
For my life has reached the Pit;
My soul languishes within me
Day and night without rest.
My wound breaks out like burning fire
Shut up in my bones,
Whose flames devour me for days on end,
Diminishing my strength for times on end
And destroying my flesh for seasons on end.
The pains fly out towards me
And my soul within me languishes even to death.
My strength has gone from my body
And my heart runs out like water;
My flesh is dissolved like wax
And the strength of my loins is turned to fear.
My arm is torn from its socket
And I can lift my hand no more;
My foot is held by fetters
And my knees slide like water;
I can no longer walk.
I cannot step forward lightly,
For my legs and arms are bound by shackles
Which cause me to stumble.
The tongue has gone back which Thou didst make
Marvelously mighty within my mouth;
It can no longer give voice.
I have no word for my disciples
To revive the spirit of those who stumble
And to speak words of support to the weary.
My circumcised lips are dumb.
For the throes of death encompass me
And Hell is upon my bed
And my oppressor shall not prevail against me.
I will be a stumbling-block to those who swallow me up,
And a snare to all those who battle against me;
I will be for my enemies a cause of shame.
And a cause of disgrace
To those who murmur against me.
For Thou, O my God..
Thou wilt plead my cause;
For it is according to the mystery of Thy wisdom
That Thou hast rebuked me.
Thou wilt conceal the truth until its time,
And righteousness until its appointed moment.
Thy rebuke shall become my joy and gladness,
And my scourges shall turn to eternal healing and
The scorn of my enemies shall become a crown of glory,
And my stumbling shall change to everlasting might.
For as a light from out of the darkness,
Wilt Thou enlighten me.
Thou wilt bring healing to my wound,
And marvellous might in place of my stumbling,
16. My heart is stricken with terror,
And my loins with trembling;
My groaning goes down to the Abyss,
And is shut up in the chambers of Hell.
17. What am I, that Thou shouldst teach me
The counsel of Thy truth,
And give me understanding
Of Thy marvellous works;
That thou shouldst lay hymns of Thanksgiving
Within my mouth
And praise upon my tongue,
And that of my circumcised lips
Thou shouldst make a seat of rejoicing?
I will sing Thy mercies;
I will declare Thy glory in the midst of the sons of men
And my soul shall delight in Thy great goodness.
How then shall dust reply to its Maker,
And how understand His works?
How shall it stand before Him who reproves it?
How shall my foot give it strength,
Unless Thou give it strength;
And how shall I rise to the work of judgment?
For Thou hast shown them that
Which they had not seen,
By removing all ancient things
And creating new ones,
By breaking asunder things anciently established,
And raising up the things of eternity.
For Thou art from the Beginning
And shalt endure for ages without end.
And Thou hast appointed all these things
In the mysteries of Thy Wisdom
To make known Thy Glory to all.
But what is the spirit of flesh
That it should understand all this,
And that it should comprehend
The Great Design of Thy Wisdom?
But I praise Thee, O Lord,
That bodies gnawed by worms may be raised from the dust
To the Counsel of Thy Truth
And that I may stand before Thee
With the Everlasting host
And Thy Spirits of Holiness,
With the hand of Job,
To be renewed together with all the living;
And to rejoice together with them that know.
For Thou hast made known to me the Counsel of Thy Truth,
And hast uncovered me Thy Marvellous Mysteries;
And I was under them even before I uncovered Myself.
Hear me, O My Son,
I stand in the queue of the Living God,
As I have attached my spirit to Myself;
For the Eternal Word hath attached me,
And hast taught me Our God's Marvellous Mysteries.
Can I speak to thee from the dust?
Wilt Thou know despite the wisdom of men
That I am He, even He,
That hath attached Thy Wisdom in Glory?
But I may not sing and Thou canst.
For I am broken in the Sorrows of Judgment,
And called in the Covenant;
A man whose heart feels the scorching fire;
But Thy Psalms which thou seek are known
In the hearts of those praising in the dust.
Be always with God and Praise Him in His Majesty
And the Mystery of His Glory.
Be of good judgment and Forsake not God's Word;
And love the Poor One, the weak, The Widow,
The peacemaker, and the Fatherless.
For Thy Kingdom hath been Covered in them.
For Thou art feeble and shalt be comforted in them.
But the wicked and the vain
Knew not His Comfort
Or the Source of thine understanding;
And the Mystery of the Highest, in His Glory,
Put His might against them: His Sword, His plagues,
And coals of fire; and plucked them with thy hand.
For the sake of Thy glory:
For the Glory that Is His alone,
God hath purified man of sin.
There are many points of view from which you can read the
Bible. First you ought to read it from God's point of view. Secondly,
which is part and parcel to His point of view, read it from the
Messiah's point of view, from the point of view of one who is
sacrificed as a mystery to God's Glory, later to be revealed,
and one who is the Deliverer who must pass judgment in the Latter
Days. As the Latter Day Messiah you have to be aware of all these
precepts gone before you and be able to address all of them! And
you must provide for the future.
Then, after you have read these things from these points of
view, read them from your point of view.
Now Isaiah concluded his book with the following question:
Isaiah 66.1 The heaven is my throne, and the earth is my
footstool: Where is the house that ye build unto me? And where
is the place of my rest?
This is what my book addresses. And I am going to ask you
to not try to answer it from your point of view, but mine.
I have done something a bit unusual. In the next section I
have prepared for you are excerpts from the Old Testament prophesies
which cover more detail about the Messiah and His Times and The
Curse. After you read these, which I have included as an appendix
but not put in the back of the book (if I put them there you would
not read them next), then you will be confronted with a series
of letters which I wrote to various people to determine their
reaction to the precepts of the Bible in which I have been trained.
So as you read these things, which deal with varying precepts,
keep in mind that I am looking for an answer which I know will
not be forthcoming. For I know I have addressed those letters
to Vanity. And Vanity will not respond.
But all this is for good purpose, not for evil. For it is
a small argument which urges you to build the Tabernacle of the
Lord. And I have presented the argument in such a way that I have
laid no claim on that House for myself. So I have nothing in this
to gain for myself. But when you see it, I think you will agree
with me, that it is worth the trouble to restore. For it is the
most beautiful structure ever put on earth. There is nothing like
Forgive me for my wrath, but try to understand me. I am a
man weak in wisdom but mighty in faith to know the Word of God..
As to my digging into this mystery to open it up, you tell
me how deeply I should dig to prove my point. But I would rather
that you do the digging and open it up. For there is no joy in
it for me. I tell you now, because I have built me an open ended
book, I can cut deeper than you can hide. For I know I will be
Updated 5.27.00; 4.13.02; 12.24.04
Copyright © 1996-2005 Maravot. All rights reserved.
Copyright © 1996-2005 Mel Copeland. All rights reserved.