12.24.04 Hidden Pavilions, a mystical work
Copyright © 1989-2004 Mel West. All rights reserved.

Hidden Pavilions


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Chapter 4
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.

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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 their way.

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.

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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 with Mot.

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.

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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.

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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.

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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.

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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 you?

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.

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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 for ever.

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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 on this.

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.

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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 in oblation.

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:

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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.

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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.

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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 and David.

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 Branch...

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.

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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 of God!

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 of Time:

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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.

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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 them.

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!

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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 same purpose.

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 Point.

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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.

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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 years.

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.

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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.

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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 said it?

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.

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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 vanity.

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 it...

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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.

Chapter 5
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' inheritance.

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.

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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.

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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 thee (3.19).

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).

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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 gathered him.

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?

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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 Israel (12.9).

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).

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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 first come.

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.

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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).

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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....

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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 at hand.

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.

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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) we see:

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).

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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 Eve:

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.

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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 Lamb]

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 of them.
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 seed.
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.

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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 thee.
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.

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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:

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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.

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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 Adam.

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 me?
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.

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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 kindred.

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.

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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.

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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 there.
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.

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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 God.
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 to all.
52.14 Cursed is he who speaks with his tongue, while in his heart there is no peace but a sword.

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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 many.
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 death.
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.

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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 and understand.

Commentary on the Books of Adam and Eve and Enoch:

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 others.

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.

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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 Gentile).
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 the Double:

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.

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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..

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(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.

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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 hate likewise.
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.

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(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.

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(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 shall say:

..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 of David.

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.

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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.

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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.

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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.

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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 Light,
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...

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[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.

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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.

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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.

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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.

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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?

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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.

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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

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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
Everlasting peace.
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.

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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?

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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.

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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.

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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.

page 141

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 it.

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 justified.


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