When we review the gospels concerning what Jesus said, versus his miracles, one thing becomes clear: His Word was far more important that His Miracles.
In all honesty to the Name of God, when we examine Jesus it ought to be in clear air. It cannot be with prejudice either for or against Jesus as a person. Rather, it must be in the light of the Deliverer Messiah who lives at the End of Days and knows both History come to Light and Prophesy Fulfilled before it. Thus, in examining Jesus we must bring forth Judgment unto Truth.
Since Jesus claims to have at least fulfilled the Suffering Messiah prophesy — history now passed — we must first examine him in that light. As we examine Him, then, we must always keep in mind that the Deliverer Messiah is compelled to judge the Suffering Messiah. And He must judge His Person with impartiality, even though He may think of Him as a friend or even a relative.
Even if Jesus returns in His Second Coming — as the Deliverer Messiah — we must recognize that He cannot assume the Deliverer Messiah in the same Person as Jesus Christ. Why so? Jesus called Himself the Son of Man. The Deliverer Messiah who comes at the End of Days in the Cloud of Glory is identified as One Like Unto The Son Of Man. Being Like Unto The Son Of Man causes Him to be at most a Double of the Original Son of Man. He, therefore, not being the Original, but a Copy at most, can never claim He is the same person as Jesus. Jesus's own mouth, therefore, committed Himself to leave His own Person, as the Suffering Messiah, on the cross. Thus, by a small quirk in the Gospel record Jesus, The Son of Man, cannot fulfill the Deliverer MessiahÕs prophesies as the Son of Man. He can only fulfill them as One Like the Son Of Man! We necessarily have, on this basis alone, Two Messiahs. They are separate persons but One Spirit; when you see the Two, we have always maintained, you will see the One.
The Sign Elijah: How Jesus understood it
When Jesus came upon the scene there was confusion as to what the time actually was. Was it then the end of the world, and did the people therefore expect Elijah? We have reviewed extensively the testimony that many thought Jesus was Elijah or some other prophet raised up. This reflects an expectation that the end of the world was then near. This is portrayed in Luke 1.17 when he presents John the Baptist as the power and the spirit of Elijah. Contradicting this, we have seen in the Gospel of John 1.21 that John the Baptist denied that he was Elijah. The Gospel of John, therefore, had a clearer understanding of the End of Days and could not show either John the Baptist or Jesus as making a claim to those days. Now we must ask whether Jesus understood the significance of Elijah. Did Jesus know that Elijah would appear at the End of Days and, therefore, He marks the time when fire and brimstone would come upon the earth? Based upon the testimony of the gospels it is clear that until the moment of the Transfiguration Jesus was confused as to His Mission and time. His confusion is reflected in the very questions which were asked of Him: People say that Elijah must first come. Is this true? The answer ought to be: Yes, Elijah must first come. JesusÕs answer was in three Parts:
Part l. Line 941 — He reconfirmed that Elijah was come already. The argument that John the Baptist is Elijah was reported through Herod's comment (line 644) voiced in Matthew, Mark and Luke; In line 526, the disciples of John went from prison to Jesus to ask for the doubting John whether Jesus is the Messiah of whom John spake; in line 554 (Matthew 11.14) Jesus argued that John the Baptist is Elijah; and finally at line 874 the apostles Peter, John, and James inquired of Jesus, halfway through His Ministry, whether Jesus is Elijah. All the people seemed to think that Jesus was Elijah or some other prophet raised up. No one, except Peter, at line 878, believed Jesus was the Messiah. All these sayings come in a backdrop provided by the Transfiguration scene where Jesus is seen by those three men to be conversing with Two other men: Moses and Elijah. How they recognized those Two Men is beyond our comprehension. Perhaps they saw one image as an Old Man with wooly white hair and beard and another dressed with long hair and animal skins. Or perhaps they observed the three men introducing each other as if they did not themselves recognize each other. Or perhaps Jesus simply told the three apostles after the event who the two other men in the vision were. Regardless, whatever was seen then prompted Peter to request that they build a tabernacle to each of the three men: Moses, Elijah, and Jesus, treating them, as it were, as equals.
But this does not make sense because Peter was reported to have already identified Jesus as the Messiah and, in the context of the Messiah — Son of God — that Messiah would be far greater than Moses or Elijah. It is at this moment, in fact, that a voice is reported to have come out of a Cloud overshadowing them, saying: This is my beloved Son in whom I am well pleased; hear ye him. The voice, then, affirms that Jesus — as the Son of God — is greater than the other two men, Moses and Elijah. We have seen that Peter reconfirmed in his second epistle that the Cloud had said this to him and the other two apostles. It is at that time, in fact, that Jesus came to the true realization of His Purpose.
Part 2. Whereas earlier Jesus had maintained that John the Baptist was Elijah, though John denied this fact, Jesus believed that John had come to Suffer for man according to prophesy. This act is not an act of prophesy given to Elijah; nor is there a listing of such things unto Elijah which must be fulfilled. Yet, Jesus is reported to have said that Elijah has come already and
Suffered (Matthew 17.12), and they have done to Him whatsoever was listed of Him. This signifies confusion in someone's mind. For preceding the Deliverer Messiah is the Suffering Messiah. If Jesus thought Himself to be the Deliverer Messiah, then he ought to see John the Baptist as the Suffering Messiah. It suggests in JesusÕs mind a duality in the Messiah. This is further confirmed when Jesus earlier said:
Line 938 — Elijah truly shall first come and restore all things
In Mark Jesus says, How it is written of the Son of Man that He must suffer many things...What we have here is a recognition of the Suffering Messiah prophesies of Isaiah 53 and Psalm 22, etc. To recognize them causes a focus upon Jesus's real mission:
Part 3. Jesus implied that Elijah would yet come again and restore all things, according to Matthew. Here he modified Mark's Gospel which had a simple answer:
Mark 9.12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought [see the Psalms and Job].
9.13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
Prudent Luke avoided mentioning this conversation, with good reason, for the conversation in Matthew and Mark reflects utter confusion. Whereas Mark concludes that the Son of Man, Jesus, must suffer as listed of Him, Matthew reworks the message to imply that it is Elijah who is the Suffering Messiah. Then both conclude that Elijah truly must come [again] and He will restore all things. But then they both say, But He has come and they have done whatsoever was listed of him, as it is written of him. Jesus, in those comments, had to be thinking that chapter 53 of Isaiah applied to Elijah. But then, to add more confusion to a confused statement, Jesus adds, Likewise shall the Son of Man suffer. In the comment Jesus implied that though He must suffer it is John the Baptist's suffering which fulfills that which is written of Him.
From that moment on, say the gospels, Jesus began speaking of going to Jerusalem to suffer and be put to death and then be raised up after three days. But, as Luke said, line 964, the disciples understood him not. This connotes two things:
l. None of them were familiar with the book of Adam and Eve and Enoch.
2. Jesus had not revealed the source of His conclusion that He must suffer at the hands of the gentile, be put to death, and then raised up after three days. Again, Line 933, referring to the scene of the Transfiguration, Jesus said, Tell no man until the Son of Man is risen from the dead. Mark records, The disciples did not understand what he meant.
The fact that the disciples were not clear on Elijah's Mission and Jesus's Mission goes without further saying. Luke reminds us much later, in the scene of the Resurrection, how Jesus had said these things of being resurrected:
Line 2283 - Luke 24.6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
24.7 Saying The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
24.8 And they remembered his words.
After Jesus had risen, then the disciples realized what Jesus had been saying. Mark, for instance, recorded Peter's recollection and Matthew imposed his own recollection on top of that. Luke, however, avoided that part of the teaching which tried to explain who John the Baptist was, whether he is Elijah or not. Thus, when we read the conversation at the time of the Transfiguration it is from the standpoint of men's recollection of what was said combined with the urge to reflect how prophesy had been fulfilled in Jesus. Matthew, it is clear, would have been tempted to find a source of prophesy which the three days in the tomb fulfilled. Matthew found one:
Matthew 12.40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
The fact that Matthew drew upon the comparison of Jonas (Mark is silent), and Luke also refers to it, tells us that a pharisee did ask Jesus for a sign from heaven, that He was sent by God. Jesus replied no sign shall be given this evil generation except the sign of Jonas. As Jonas was a sign to the Ninevites, so is the Son of Man to this generation. By this proclamation, Jesus had shown that He saw Himself as a harbinger of bad news for the people of Judaea and Israel.
By Matthew's appendage of the comment of Jonas laying in the body of the whale for three days, compared to Jesus laying in the earth three days, we have an attempt to explain the significance of Jesus being laid in the grave for three days. This comment of Matthew does not draw upon prophesy but, in the character of types and shadows, ties Jesus's laying in the tomb three days to a type of Jonas laying in the belly of the whale three days. The writer ( or Jesus) had to stretch quite a bit to make this comparison. The fact that prudent Luke avoided that specific comparison suggests that the comment came not from Jesus but Matthew's imagination, trying to justify Jesus through some kind of prophesy. This stretch of imagination also confirms that Jesus had not mentioned to them the book of Adam and Eve and Enoch, nor were they familiar with it. Had they known it, they would have had a direct tie into prophesy. And whilst this argues for the probable nonexistence of the book of Adam and Eve and Enoch at that time, we are tempted to believe that the book was in existence. For the book of Adam and Eve and Enoch is an extremely thoughtful and marvelously written book written with its own theme of Salvation and written not to demonstrate that Jesus is the Messiah and to confirm how his suffering fulfilled prophesy, but rather to explain why Adam was kicked out of the garden, why he must suffer at the hands of Satan, why Satan is jealous of Adam, and how God will eventually save Adam at the end of days (5,500 years) and restore him and his seed to Paradise. This thesis explains the principal precepts of all the prophets, beginning with Moses. It may be that the book of Adam and Eve and Enoch was an esoteric book that lay principally unknown and only became popular after the gospels had been written. Had it been commonly known before the gospels were written, Matthew, at least, would have reflected it, rather than so awkwardly tying into the story of Jonas (scholars place the Book of Enoch circa 200 B.C.).
At some moment after the Transfiguration Jesus realized who He is: The Suffering Messiah. In all probability, as mentioned earlier, he realized it after dwelling upon the significance of John the Baptist's death. At some point in his logic He scuttled John the Baptist as being that Elijah of the Last Days and concluded Elijah must come again and will Restore all things. This translates Elijah into the Deliverer's Mission. This, as stated, presented a problem for Jesus, who then began speaking of being put to death and Resurrected after three days in the earth; to then come and claim His Kingdom as the Son of Man coming in the clouds of Heaven. That He sincerely believed this is again reflected in:
line 1850..hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.
Jesus's saying that he would sit on the right hand of power, comes from the Psalms. And coming in the clouds of heaven comes from Daniel's description of One like unto the Son of Man.
In the Psalms of David is the rudimentary structure of a story of Salvation described by the prophets Isaiah, Jeremiah, Ezekiel, Zechariah, Malachi, etc. That story — a story of Redemption and Salvation — is based upon God's selection of Israel as His Chosen People. Among them, in whom Abraham was blessed, would be a blessed event. The Lord Himself would raise up unto David, his anointed, an Anointed One to whom all the world would eventually bow. But before this would happen, the Anointed One would be rejected and offered upon an altar on the earth as atonement for sin. But he would be raised up, or quickened, by means of the Word, and then reign forever upon the earth as David before Him. He hates evil and is God's Righteous Servant who judges the earth. The Wicked are condemned by him to suffer fire and brimstone, and death; the righteous, who are described as being among them who uphold the Law, are given eternal life with the Messiah. Initially we see the Anointed One as the Son of Man; after He is quickened by the Word of God.
The Word itself bringing Him to life, he returns in great glory to inherit his Throne — as One like unto the Son of Man — which is over all nations, princes and kingdoms of the earth. When he rises the earth is terribly shaken and the nations scatter. Lebanon is a sign of the times, as it is hewn down. This, then, is an abbreviated scenario of the Son of Man, as he rises; and One like the Son of Man, who is quickened from the dust by the Word of God to shake terribly, and reign over, the earth. Those expressly considered among the wicked are those who have forsaken the Law. Paul and his cronies seemed to have overlooked this commandment in prophesy, which thing stems from the Torah, namely Moses's Curses and Blessings. Many of the precepts reviewed here not only stem from Moses but also are found in the Book of Job. Many of these passages were mentioned (or known) by Jesus; and, as a convenience to you, we shall show them here in italics. For many of you, because of our arrangement of these verses, this will be new to you. So let this be a new song to you; and let me sing it in praise of my God:
Our Song of Salvation
Psalm 144.3 Lord, what is man, that thou takest knowledge of him! or the Son of Man, that thou makest account of him!
41.5 Mine enemies speak evil of me, When shall he die, and his name perish?
41.6 And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.
41.7 All that hate me whisper together against me: against me do they devise my hurt.
41.8 An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.
The theme of this story is eternal life. And who is better to prove it than the proof of the Anointed One, God's Messiah, created in the word, though his members were unperfect, yet risen again unto glory and fame? This Song, then, is about the proof of eternal life through a man once made dust but in the End of Days seen alive. When he first arrived, he was persecuted:
Psalm 41.9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
55.12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
55.13 But it was thou, a man mine equal, my guide and mine acquaintance.
55.14 And we took sweet counsel together, and walked unto the house of God in company.
69.7 Because for thy sake I have borne reproach; shame hath covered my face.
69.8 I am become a stranger unto my brethren, and an alien unto my mother's children.
69.11 I made sackcloth also my garment; and I became a proverb to them.
69.12 They that sit in the gate speak against me; and I was the song of the drunkards.
69.20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.
69.21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
69.26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
69.30 I will praise the name of God with a song, and will magnify him with thanksgiving.
69.31 This also shall please the Lord better than an ox or bullock that hath horns and hoofs.
69.32 The humble shall see this, and be glad: and; your heart shall live that seek God.
20.6 Now know I that the Lord saveth his Anointed; he will hear him from his holy heaven with the saving strength of his right hand.
77.10 And I said, This is my infirmity: but I will remember the years of the right hand of the Most High.
20.7 Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.
20.8 They [the wicked] are brought down and fallen: but we are risen, and stand upright.
16.10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
49.15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.
56.13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?
9.13 Have mercy upon me, O Lord; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death.
9.17 The wicked shall be turned into hell, and all the nations that forget God.
7.16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.
50.16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
50.17 Seeing thou hatest instruction, and castest my words behind thee.
50.21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
64.7 But God shall shoot at them with an arrow; suddenly shall they be wounded.
64.8 So they shall make their own tongue to fall upon themselves: all that see them shall flee away.
64.9 And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing.
66.3 Say unto God, How terrible art thou in thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee.
68.1 Let God arise, let his enemies be scattered: let them also that hate him flee before him. [re: Isaiah - as soon as the Lord arose the nations scattered]
68.5 A father of the fatherless, and a judge of the widows, is God in his holy habitation.
66.4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
68.11 The Lord gave the word: great was the company of those that published it.
68.12 Kings of armies did flee apace: and she that tarried at home divided the spoil.
68.18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.
68.21 He that is our God is the God of salvation; and unto God the Lord belong the issues from death.
68.22 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses. [re: the hairs of your head are numbered]
74.4 Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.
74.5 A man was famous according as he had lifted up axes upon the thick trees. [Re: Matthew - the axe laid to the tree]
74.6 But now they break down the carved work thereof at once with axes and hammers.
74.7 They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground.
74.8 They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.
79.4 We are become a reproach to our neighbors, a scorn and derision to them that are round about us.
79.5 How long, Lord? wilt thou be angry forever? shall thy jealousy burn like fire?
79.6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.
79.7 For they have devoured Jacob, and laid waste his dwelling place.
80.12 Why has thou then broken down her hedges, so that all they which pass by the way do pluck her?
80.14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine:
80.15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.[re: Isaiah - I will break down my vineyard]
89.13 Thou hast a mighty arm: strong is thy hand, and high is thy right hand.
89.14 Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.
89.15 Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance.
89.17 For thou art the glory of their strength: and in thy favour our horn shall be exalted.
89.19 Then thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
89.20 I have found David my servant; with my holy oil have I anointed him:
89.21 With whom my hand shall be established: mine arm also shall strengthen him.
89.23 And I will beat down his foes before his face, and plague them that hate him.
89.24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.
89.25 I will set his hand also in the sea, and his right hand in the rivers. [Re: Revelation - the angel who has one foot upon the sea and the other on the land; Daniel - the angel dressed in linen who stood midst the river]
89.26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation.
89.27 And I will make him my firstborn, higher than the kings of the earth.
The Gospels somehow concluded that Jesus is the Only Begotten Son of God, in spite of the fact that Zechariah 4.14 calls for Two Messiahs. We may recall that Israel was called God's firstborn; then Ephraim, in tracing a path in the inheritance, was called God's firstborn. But then in the Psalms we learn that God hath forsaken the tabernacles of Ephraim and chosen Judah. In Judah is God's Lawgiver (another like unto Moses. Re: Deut. I will raise up a prophet like unto thee).
Psalm 89.28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him.
89.29 His seed also will I make to endure forever, and his throne as the days of heaven.
89.35 Once have I sworn by my holiness that I will not lie unto David.
89.36 His seed shall endure forever, and his throne as the sun before me.
89.37 It shall be established forever as the moon, and as a faithful witness in heaven. Selah.
80.16 It is burned with fire, it is cut down: they [the heathen] perish at the rebuke of thy continence.
80.17 Let thy hand be upon the man of thy right hand, upon the Son of Man, whom thou madest strong for thyself. [Re: the Gospel saying, The Son of Man (Jesus) shall be on the right hand of power]
109.31 He shall stand at the right hand of the poor, to save him from those that condemn his soul.
110.1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
110.2 The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
110.3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou has the dew of thy youth.
110.4 The Lord hath sworn, and will not repent, thou art a priest forever after the order of Melchizedek.
The only way Jesus can claim this epitaph of being a priest forever after the order of Melchizedek: He must be resurrected and:
Psalm 110.5 The Lord at thy right hand shall strike through kings in the Day of His Wrath.
110.6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
The glorification of the Messiah is done on his resurrection on the Day of the Lord's Wrath, when he strikes down the nations. He called the Nations, or the heathen, His Footstool.
Psalm 111.5 He hath given meat unto them that fear him: he will ever be mindful of his covenant.
111.6 He hath shewed his people the power of his works, that he may give them the heritage of the heathen.
On his resurrection He is given the Heathen as an inheritance.
Psalm 111.7 The works of his hands are verity and judgment; all his commandments are sure.
111.8 They stand fast forever and ever, and are done in truth and uprightness.
87.5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.
87.6 The Lord shall count, when he writeth up the people, that this man was born there. Selah.
When the Lord writeth up the people...This is in the future and connects with the Book of Remembrance given unto the Messiah as a task. The outline of the Book of Remembrance is repeated frequently in the Psalms.
Psalm 112.4 Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.
112.8 His heart is established, he shall not be afraid, until he see his desire upon his enemies.
In the Day of the Lord's Wrath, the Messiah is given Judgment. He must bring forth judgment unto Truth. As He writes he expresses his desire. Whatsoever he desires is done. He is not a prophet. He is a judge; and the Lord confirms his judgments. In Ezra 4 we saw how he is charged, to determine the Survivors, like the Angel in linen of Ezekiel who spreads hot coals over the city.
Psalm 112.9 He hath dispersed, he hath given to the poor; his righteousness endureth forever; his horn shall be exalted with honor.
For those who wrote these Psalms the important thing in hand was their writer's inkhorn, from which God's glory arose.
Psalm 112.10 The wicked shall see it and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
92.9 For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
104.7 At thy rebuke they fled; at the voice of thy thunder they hasted away.
92.10 But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil. [He works alone like Job's Unicorn,39.9]
92.11 Mine eye also shall see my desire on mine enemies, and mine ears shall hear& my desire of the wicked that rise up against me.
104.32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.
89.3 I have made a covenant with my chosen, I have sworn unto David my servant.
89.4 Thy seed will I establish forever, and build up thy throne to all generations. Selah.
79.12 And render unto our neighbors sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
94.4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?
94.5 They break in pieces thy people, O Lord, and afflict thine heritage.
94.6 They slay the widow and the stranger, and murder the fatherless.
94.7 Yet they say, The Lord shall not see, neither shall the God of Jacob regard it.
119.118 Thou has trodden down all them that err from thy statutes: for their deceit is falsehood.
119.126 It is time for thee, Lord, to work: for they have made void thy Law.
119.136 Rivers of waters run down mine eyes, because they keep not thy law.
Paul did not consider the fact that the Messiah, or Anointed One, to be given credit as Melkizedek, for instance, or to be called by the precepts herein, must never abrogate the Law; nor should he even be seemingly in contradiction to it. If he were, he could not be the Messiah, the Anointed of God. His enemy is, in fact, the wicked who abrogated the Law of God and cause him tears!
Psalm 119.128 Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
119.119 Thou puttest away all the wicked of the earth like dross [with fire]: therefore I love thy testimonies.
94.10 He that chastiseth the heathen, shall not he correct? He that teacheth man knowledge, shall not he know?
94.21 They gather themselves together against the soul of the righteous, and condemn the innocent blood.
94.23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.
From this comes the precept that the heathen are caught in the very snare they had laid (we apply this saying to Paul). In another place we see that their own mouth causes them to be caught in the snare. Here the Messiah must take the words of the wicked, who are by definition among those apposed to the Law, and throw it back in their face.
Psalm 97.3 A fire goeth before him, and burneth up his enemies round about.
97.4 His lightnings enlightened the world: the earth saw, and trembled.
97.5 The hills melted like wax at the presence of the Lord of the whole earth [re: Isaiah, The Lord of the whole earth shall he be called]
119.141 I am small and despised; yet do not I forget thy precepts.
In Isaiah a small one is as a flame and a little one for a fire. A thousand shall run at the reproach of one, etc.
Psalm 119.142 Thy righteousness is an everlasting righteousness, and thy law is the truth.
119.154 Plead my cause, and deliver me: quicken me according to thy word.
We learn two things here: The Messiah is Promised in the Word, namely the Psalms, that He will not see death, nor will his body see corruption. Furthermore, the Word will quicken Him. On a pragmatic note we can say he is resurrected from the dust, reads the Word, and realizes who he is. In a like manner Jesus realized who He is. He arose (many thought him a prophet risen from the dead), he read the Torah and the prophets, and did their will. He said that he did nothing of his own but only of the Father. This, as a minimum, for Him to know scripture, had to include doing the will of the Torah (Re: I will send a prophet like unto thee [Moses]), the Psalms and the Prophets, which things, for Jesus, concluded in the destiny of the Suffering Messiah.
Psalm 119.158 I beheld the transgressors, and was grieved; because they kept not thy word.
Note that the Deliverer Messiah must stand and do this: to behold the transgressors and grieve because they keep not the word (including the Torah) of God!
Psalm 119.156 Great are thy tender mercies, O Lord: quicken me according to thy judgments.
119.159 Consider how I love thy precepts: quicken me, O Lord, according to thy loving kindness.
119.160 Thy word is true from the beginning: and every one of thy righteous judgments endureth forever.
The religion of Paul does not believe this, that the Word is true from the beginning. However, the Messiah must believe this because it is the Word which quickens him, or gives him eternal life! Paul is in opposition to this, Jesus's glory.
Psalm 120.7 I am for peace: but when I speak, they are for war.
122.6 Pray for the peace of Jerusalem: they shall prosper that love thee.
11.6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.
82.6 I have said, Ye are gods; and all of you are children of the most High.
82.7 But ye shall die like men, and fall like one of the princes.
82.8 Arise, O God, judge the earth: for thou shalt inherit all nations.
83.9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
83.10 Which perished at Endor: they became as dung for the earth.
83.13 O my God, make them like a wheel; as the stubble before the wind.
83.14 As the fire burneth a wood, and as the flame setteth the mountains on fire;
83.15 So persecute them with thy tempest, and make them afraid with thy storm.
83.17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:
83.18 That men may know that thou, whose name alone is Jehovah, art the most high over all the earth.
84.1 How amiable are thy tabernacles, O Lord of hosts!
84.2 My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.
84.3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars. [ re: Matthew: the sparrows have their nests but I have no place to lay my head] O Lord of hosts, My King, and my God.
84.4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.
84.9 Behold, O God our shield, and look upon the face of thine anointed.
84.10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
90.4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. [Re: the Book of Enoch—a day is like a thousand years to the Lord]
90.10 The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. [Re: 70 year captivity]
90.12 So teach us to number our days, that we may apply our hearts unto wisdom.
67.4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon the earth. Selah.
98.2 The Lord hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen .
This is done when the books are opened. The wicked, the vain, put their hands over their mouths over his wisdom.
Psalm 98.3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
118.17 I shall not die, but live, and declare the works of the Lord.
118.22 The stone which the builders refused is become the head stone of the corner.
118.23 This is the Lord's doing; it is marvellous in our eyes.
118.18 The Lord hath chastened me sore: but he hath not given me over unto death.
118.19 Open to me the Gates of Righteousness: I will go into them, and I will praise the Lord. [re: Oral Torah: the Gates of Righteousness are the Gates of the Lord's Palace; when the Lord stands in the gates of his palace the pleetim will flee]
118.24 This is the day which the Lord hath made; we will rejoice and be glad in it.
118.26 Blessed is he that cometh in the name of the Lord: we have blessed you out of the house of the Lord.
118.27 God is the Lord, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.
The horns of the altar probably resembled the horns or trumpets which were sounded before the army and also, on a smaller scale, the writer's inkhorn.
Psalm 69.1 Save me, O God; for the waters are come in unto my soul.
69.4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully are mighty: then I restored that which I took not away. [re: Elijah shall restore all things]
We saw how Jesus seemed to think that Elijah, when he is resurrected, will restore all things, including, we might add, those things which I took not away. Of course, this is a job for the DelivererMessiah and the Gospel account seems quite confused over this matter.
Psalm 109.25 I became also a reproach unto them: when they looked upon me they shaked their heads.
109.26 Help me, O Lord my God: O save me according to thy mercy:
109.27 That they may know that this is thy hand; that thou, Lord, hast done it.
119.88 Quicken me after thy loving kindness; so shall I keep the testimony of thy mouth.
119.93 I will never forget thy precepts: for with them thou hast quickeneth me.
One thing that the Paulists were weak in, though they thought to impress others with their wisdom, were the Precepts of the Lord. They are actually fairly simple, in defending the Torah, wouldn't you say? How they failed to understand them is beyond us.
Psalm 119.27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works. [Re: Isaiah — and he was unto them precept upon precept, line upon line, etc.]
119.40 Behold, I have longed after thy precepts: quicken me in thy righteousness.
119.44 So shall I keep thy law continually forever and ever.
Paul would have us believe that Jesus would not abide by this; and if this is true, then Jesus cannot be the Messiah.
Psalm 119.46 I will speak of thy testimonies also before kings, and will not be ashamed.
119.47 And I will delight myself in thy commandments, which I have loved.
119.49 Remember the Word unto thy Servant, upon which thou hast caused me to hope.
119.50 This is my comfort in my affliction: for thy word hath quickened me.
139.16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
The Messiah, quickened by the Word, would certainly be aware of the fact that his members were written in the Word, that he must fulfill those precepts in the Word for anyone to account to Him the Being of the Messiah! Paul, again, didnÕt understand this. For the day of the MessiahÕs Resurrection must take accounting of this, that the Messiah is awakened by the Word of God. And He is quickened unto Righteousness and Truth.
Psalm 143.11 Quicken me, O Lord, for thy name's sake: for thy righteousness' sake bring my soul out of trouble.
143.12 And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.
119.105 Nun. Thy word is a lamp unto my feet, and a light unto my path.
119.110 The wicked have laid a snare for me: yet I erred not from thy precepts.
142.4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.
119.113 I hate vain thoughts: but thy law do I love.
Again, does Paul actually believe that Jesus would deny that He loves the Law or that it is eternal? Does he really believe the Deliverer Messiah will err from God's precepts?
Psalm 119.114 Thou art my hiding place and my shield: I hope in thy word.
119.97 M. O how love I thy law! it is my meditation all the day.
119.98 Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me.
119.99 I have more understanding than all my teachers: for thy testimonies are my Meditation.
119.100 I understand more than the ancients, because I keep thy precepts.
Again, Paul, not knowing the precepts, didn't understand how important the keeping of the Precepts of the Lord are to the Messiah: to His glory and recognition in Resurrection!
Psalm 119.102 I have not departed from thy judgments: for thou hast taught me.
119.51 The proud have had me greatly in derision: yet have I not declined from thy Law.
Again we see how important it is for the Messiah, resurrected, to be seen as upholding the Law! He is horrified, in fact, by those who do not uphold the Law. And this includes Paul:
Psalm 119.53 Horror hath taken hold upon me because of the wicked that forsake thy law.
119.55 I have remembered thy name, O Lord, in the night, and have kept thy law.
119.56 This I had, because I kept thy precepts.
119.61 The bands of the wicked have robbed me: but I have not forgotten thy law.
119.69 The proud have forged a lie against me: but I will keep thy precepts with my whole heart.
Only Paul, it seems, can be accounted to this truth: that the proud have forged a lie against the Messiah. For the Lie is that the Messiah condones the breech of the Law. Paul would have us believe that Jesus condones the breach of the Law; and if Jesus did as Paul has alleged then Jesus is prevented from being acknowledged as the Messiah.
Psalm 119.70 Their heart is as fat as grease; but I delight in thy law.
119.71 It is good for me that I have been afflicted; that I might learn thy statutes.
119.74 They that fear thee will be glad when they see me; because I have hoped in thy word.
119.77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.
119.78 Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.
119.85 The proud have digged pits for me, which are not after thy law.
The resurrected Messiah would come face to face with those who had opposed the Law; and here we see Him actually being confronted with pits attempting to snare him away from the Law. Jesus compared the Scribes in their ways in a like manner. But rather than calling them pits attempting to snare Him and the people He called them Open Sepulchres! This term Jesus used against the Scribes also came from the Psalms. Thus, in this prophesy we are shown how the Proud have laid a snare in which to catch the Messiah and that snare is not after the Law! How true prophesy has become!
Psalm 109.29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
119.21 Thou hast rebuked the proud that are cursed, which do err from thy commandments.
Again, as a vehicle of Judgment the Messiah must rebuke the wicked, also called the Heathen, and they are those who have either fallen from the Law or err in God's commandments and precepts.
Psalm 119.19 I am a stranger in the earth: hide not thy commandments from me.
18.4 The sorrows of death compassed me, and the floods of ungodly men made me afraid.
18.5 In my distress I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.
18.17 He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.
18.18 They prevented me in the day of my calamity: but the Lord was my stay.
18.19 He brought me forth also into a large place; he delivered me, because he delighted in me.
18.20 The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
18.21 For I have kept the ways of the Lord, and have not wickedly departed from my God.
18.22 For all his judgments were before me, and I did not put away his statutes from me.
2.2 The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying,
2.3 Let us break their bands asunder, and cast away their cords from us.
2.4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
2.5 Then shall hespeak unto them in his wrath, and vex them in his sore displeasure.
2.7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.
2.8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
O Lord, give us the Heathen for our inheritance!
Psalm 47.7 For God is the King of all the earth: sing ye praises with understanding.
47.8 God reigneth over the heathen: God sitteth upon the throne of his holiness.
77.11 I will remember the works of the Lord: surely I will remember thy wonders of old.
In his act of judgment the Messiah, resurrected, must call into remembrance the works of old:
Psalm 77.12 I will meditate also of all thy work, and talk of thy doings. [re: Malachi - a Book of Remembrance shall be written before Him]
115.12 The Lord hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron.
The Dead Sea Scrolls have held Two Messiahs: One of David and the other of Aaron / Israel. One Messiah is a priest-king and the other a lay-king.
Psalm 74.12 For God is my King of old, working salvation in the midst of the earth. [re: Book of Adam and Eve and Enoch - God shall come to save thee in the midst of the earth].
77.14 Thou art the God that doest wonders: thou hast declared thy strength among the people.
77.15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.
This model, so well written upon by the prophets, is another thing Paul has openly challenged. For the theme of Redemption involves the raising up of the throne of David in Jerusalem, the building of the Tabernacle — even the temple — and the confirmation of the Law. O Lord, our desire is that you confirm your word to David!
Psalm 70.35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.
70.36 The seed also of his servants shall inherit it: and they that love his name shall dwell therein.
7.17 I am as a wonder unto many; but thou art my strong refuge.
78.1 Give ear, O my people, to my law: incline your ears to the words of my mouth.
78.2 I will open my mouth in a parable: I will utter dark sayings of old:
78.3 Which we have heard and known, and our fathers have told us.
This, once again, calls forth the Book of Remembrance.
Psalm 77.18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.
77.19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. [re: he drew me out of many waters; Ezra 4 — the Messiah from the heart of the sea]
107.23 They that go down to the sea in ships, that do business in great waters;
107.24 These see the works of the Lord, and his wonders in the deep.
107.25 For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.
107.26 They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.
107.27 They reel to and fro, and stagger like a drunken man, and are at their wit's end.
107.28 Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses.
107.29 He maketh the storm a calm, so that the waves thereof are still.
71.8 Let my mouth be filled with thy praise and with thy honor all the day.
71.9 Cast me not off in the time of old age; forsake me not when my strength faileth.
The restored Messiah lives to an old age!
Psalm 71.10 For mine enemies speak against me; and they that lay wait for my soul take counsel together,
71.11 Saying, God hath forsaken him: persecute and take him; for there is none to deliver him.
71.18 Now also when I am old and grey-headed, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.
In the Gospel of John The Comforter is given the task of showing the followers of Jesus things to come.
Psalm 71.24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
98.8 Let the floods clap their hands: let the hills be joyful together.
98.9 Before the Lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
72.1 Give the king thy judgments, O God, and thy righteousness unto the King's son.
72.2 He shall judge thy people with righteousness, and thy poor with judgment.
96.13 Before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his Truth.
The Resurrected Messiah would look foolish not addressing the Truth. Jesus, in fact, dealt with this issue before Pilate, that he had come to bear witness to the Truth, but the people would not recognize it. The Latter Day Judgment, is of course, dependent upon the Messiah, through His Wisdom, presenting the Truth in such a manner all understand it clearly and shut their mouths over what they hear.
Psalm 100.5 For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.
72.4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
72.7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
72.8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
In Daniel this epitaph is transferred in the Deliverance scenario to One like unto the Son of Man! To have dominion over all the earth, the Messiah in the Deliverance must disclaim that He is the Son of Man but, as mentioned, rather say that He is One like the Son of Man.
Psalm 72.9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
72.11 Yea, all kings shall fall down before him: all nations shall serve him.
102.15 So the heathen shall fear the name of the Lord, and all the kings of the earth thy glory.
Many prophesies coin the End of Days, the Proof of God, by the words, and the Heathen shall know... when they see these things (the Tabernacle raised up, the fire and brimstone, etc.)
Psalm 102.16 When the Lord shall build up Zion, he shall appear in his glory.
Perhaps no precept in prophesy has been touted more than the fact that God will appear in his glory when He builds up Zion (after it is scattered and desolated. The Messiah is one who, we might add, inherits the desolate heritage).
Psalm 102.17 He will regard the prayer of the destitute, and not despise their prayer.
God's Promise is to restore the destitute to their desolate heritage. At the time Zion is restored, the land shall be turned into a garden.
Psalm 102.18 This shall be written for the generation to come: and the people which shall be created shall praise the Lord.
102.19 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth;
102.20 to hear the groaning of the prisoner; to loose those that are appointed to death;
102.21 To declare the name of the Lord in Zion, and his praise in Jerusalem;
One of the Jobs of the Messiah, as Laoami, involves an important declaration at the Deliverance: Thou art my people.
Psalm 102.22 When the people are gathered together, and the kingdoms, to serve the Lord.
72.12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
72.13 He shall spare the poor needy, and shall save the souls of the needy.
72.14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
103.17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children.
103.18 To such as keep his covenant, and to those that remember his commandments to do them.
72.15 And he shall live, and to him shall be given of the old of Sheba: prayer also shall be made for him continually; and daily shall he be praised.
72.16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon [re: Isaiah — when Lebanon is hewn down by a mighty and strong one, then will I rise]: and they of the city shall flourish like grass of the earth.
72.17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
75.7 But God is the judge: he putteth down one, and setteth up another.
75.8 For in the hand of the Lord there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.
116.6 The Lord preserveth the simple; I was brought low, and he helped me.
116.7 Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee.
116.8 For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.
116.9 I will walk before the Lord in the land of the living.
116.10 I believed, therefore have I spoken: I was greatly afflicted:
116.11 I said in my haste, all men are liars.
116.12 What shall I render unto the Lord for all his benefits toward me?
116.13 I will take the Cup of Salvation, and call upon the name of the Lord.
116.15 Precious in the sight of the Lord is the death of his saints.
This is one of the more interesting connections of the Psalms to a specific act of Jesus. In preparing the last supper he offered the cup of wine as His blood Testimony, which would be Salvation unto eternal life. That cup signified the prophets who had been killed by Jerusalem; and of that cup He also would drink. Afterwards he passed the cup around for his disciples to drink and then prophesied that they would be persecuted for his name's sake!
Psalm 116.16 O Lord, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.
76.9 When God arose to judgment, to save all the meek of the earth. Selah.
76.12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.
118.10 All nations compassed me about: but in the name of the Lord will I destroy them.
This is the experience of the Deliverer Messiah. In his day Israel is being gathered and, upon restoration to the land, surrounded by Heathen who resist them. His desire is to fulfill the Covenant and that desire eventually calls for bringing all the heathen, or Gentile, into the valley of decision and destroyed. At that day, concludes prophesy, Jerusalem will be a burden to all people. And all those who come against Jerusalem shall be destroyed. The Lord Himself will destroy them, as in the days of Midian; and their bodies will be left as dung upon the ground, they will be so many, stretching from one end of the earth to the other.
Psalm 118.12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the Lord I will destroy them.
107.40 He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.
107.41 Yet setteth he the poor on high from affliction, and maketh him families like a flock.
107.42 The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.
When the Book of Remembrance is issued, or the Sealed Book mentioned by Isaiah, all put their hands over their mouths, dumbfounded at what they see.
Psalm 99.5 Exalt ye the Lord our God, and worship at his footstool; for he is Holy.
99.6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them. [re: Isaiah: before they called I answered]
Jesus Needs an Elijah to Confirm Him
Based upon this story line alone, Jesus, after the moment of the transfiguration, must have realized that He is not the Deliverer Messiah but His predecessor, the Suffering Messiah. Still, without a doubt, He believed He was the Son of Man mentioned by Daniel, though he avoided calling to mind, for his disciples' benefit, the source or context of that image. To Jesus The Son of Man must come again, after his death and resurrection, in the cloud(s) of Heaven to claim His Kingdom! This recognition occurred after He had completed one year of ministry following in John the Baptist's footsteps. His first year was dedicated to Saving the Lost Sheep of Israel, justifying as it were, his mission in Galilee and in Samaria, among the Gentile, as a Light unto the Gentile. During this mission he had performed miracles and had become known as a miracle worker or healer, or a prophet, as many who had gone before him. He had surely not prophesied but posed as a prophet who, like Jeremiah, had gone before the people calling them to repent for the End is at hand. In John the Baptist's gospel, as adopted by Jesus, the message was: Repent for the Kingdom of God is at hand.
The Kingdom of God is that Promised Kingdom of Peace which comes at the end of days, after the Gentile and the heathen are rained upon with fire and brimstone. This tells us that further confusion ought to have been evident in Jesus's message, because the Sign of the Kingdom is the Sign of the Deliverer Messiah, which is not The Son of Man, but One Like the Son of Man, in Daniel! Jesus, in proclaiming John the Baptist as Elijah and also that the Kingdom of God is at Hand put himself into an unusual window of circumstance. He had to argue how John the Baptist could be Elijah and how the Kingdom of God is now Come upon mankind, meaning even that it is come with all God's wrath. Here he had a problem. For now after the Transfiguration He had become the Suffering Messiah and to complicate things He must now describe how the Deliverer Messiah is now come, the Kingdom of God is now come, and the fire and brimstone, as against Sodom, is now come and how He, as the Deliverer can fulfill prophesy of reigning on David's throne forever as a man dedicated to be rejected of men and put to death. Furthermore, He had to reconcile all these things in view of what He had already said and done, claiming to be the Light to the Gentile which thing, we have clearly seen in chapter 42.1 of Isaiah, does not go into the street (who is incidentally, as per the Psalms, a writer). Finally, adding to the confusion, Jesus is reported to have asked his disciples to deceive the people into believing he had, in fulfilling prophesy, not been in the streets! At that time, we saw at line 378 and 384 the scribes and pharisees had been aggravated by him so much that they sought to kill him. Why? He had already become a Sabbath breaker (line 363); and He had claimed to be above the Law, saying, The Son of Man is also Lord of the Sabbath! Furthermore, He had continually called Himself the Son of Man, a vague concept to be sure, but to a scribe reading Daniell's prophesy — or Psalm 72.8 — He would be claiming:
Daniel 7.13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him.
7.14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
When Jesus later prophesied of His Second Coming He couched it in these terms, that He would be seen coming in the clouds of Heaven. Luke, incidentally, records Him saying He would be coming in the cloud of heaven. It is doubtful, here, that any of the gospel writers realized the significance of the Son of Man or where Jesus had drawn His language from concerning His Second Coming. Had Jesus explained to them The Son of Man there would not have been so much confusion over John the Baptist as Elijah and Elijah restoring all things. But John the Baptist was an important man to the disciples and he was so important that many though — seeing Jesus for the first time — that Jesus was John the Baptist resurrected. Herod himself thought this, having heard of Jesus's miracles, and desired to see Jesus.
Recognizing Jesus's use of the Son of Man, the Pharisees ought to have been disturbed over Jesus (unless, of course there were then many prophets coming and going, claiming to be the Son of man, as Ezekiel). Matching Jesus's use of the Son of Man with his comment of being Lord of the Sabbath would be even more significant. Jesus's claim of coming in the clouds of heaven, at the inquisition before the high priest Caiaphas, most certainly ought to have been taken as blasphemous by the Sanhedrim. Without a doubt, had Jesus said nothing else, the pharisees ought to have become mad with rage over Jesus speaking as if He were greater than the Law of the Sabbath, as if He were [one like unto] the Son of Man, the King Messiah to rule over all men. Jesus had made His point quite clear on several occasions. And finally the point became He would first suffer and then come again in the clouds of heaven to claim His Kingdom. And somehow, sticking in the back of the disciple's minds was the teaching that before Jesus comes again Elijah will also come and restore all things.
Jesus's New Mission
Though we belabor this important point, we believe Jesus before the Transfiguration had not given much thought to the intricate implications of an Elijah appearing in the land before him. It is possible — even probable — that Elijah's death caused Jesus to pay more recognition to Chapter 53 of Isaiah, and quite possibly He first concluded that John the Baptist-Elijah was that Suffering Messiah. Many at that time, from the feeding of the five thousand, reported that they thought Jesus to be John the Baptist resurrected, which thing seems strange, unless, of course none of them had heard or seen Jesus before.
All were confused over Elijah, no doubt, and that confusion was expressed at the Transfiguration. Jesus responded in confusion or He created a new prophesy! Again, he responded in three parts:
Part 1. He confirmed John the Baptist was Elijah;
Part 2. He maintained that John suffered as was listed of Elijah, suggesting that Elijah matches to Isaiah 53 (where the Suffering Messiah list is);
Part 3. He maintained that He, as the Son of Man, would come again in the clouds of heaven and Elijah would appear before him and Elijah would restore all things.
The Transfiguration really represented the transformation of Jesus into a new mission. His new mission, as stated, was that of a Suffering Messiah, and from then on he began to talk about going to Jerusalem to suffer, be killed, and raised after three days. In this character then Jesus became focused upon the Son of Man as one who suffers for the Atonement of Sin, a thing clearly elaborated upon in the books of Adam and Eve and Enoch but only hinted at in Isaiah 53. In this New Mission He now becomes preoccupied in the Salvation of Souls from the Wrath to come. And this ought to cause Him to abandon the thesis that He had come to Deliver the Lost Sheep of Israel, missioning among the Gentile in Samaria / Israel, but rather to focus upon Judaea, even though He by now had offended many in Judaea.
The transformation of Jesus into this New Mission brought with it the inevitable continuing saga of conflict between Him and the scribes and pharisees. It required that He be brought in such conflict with the priesthood that they would be motivated to put Him to death. For Jesus to desire to fulfill prophesy — which thing is clear — He had to provoke the priesthood to kill Him, making Him a martyr, as John the Baptist before him (who was killed not by the priesthood but by King Herod).
He had already a trail of provocation in Galilee behind him. He had healed a man with a withered hand. In line 367 Luke corrected the gospel by pointing out that the man's withered hand was the right hand. The scribes, etc. questioned JesusÕs lawfulness and Jesus, in Matthew 12.1, answered that they would save a sheep on the Sabbath if it were to fall in a pit. The gospel writer who recorded this did not know basic traditions on the Sabbath. He reported, in good faith we might add, that Jesus had answered along this line of thought, but he reported the event without knowing what the Scribes ought to have answered in turn to Jesus. They ought to have said, and been recorded by Matthew as such:
The scriptures (i.e. we see evidenced through the Dead Sea Scrolls) say that you cannot save a sheep if it falls into a pit on the Sabbath.
In contrast to what ought to have been answered, Matthew records an answer from the scribes as if they agreed with Jesus, that one ought to save a sheep if it falls in a pit on the Sabbath. For this is the sensible thing to do. Oral Tradition, however, very clearly said one cannot save the sheep and this ought to have been reflected in the conversation between Jesus and the scribes, in answer to Jesus's question. What followed in all three gospels, however, is that as a result of the conversation concerning Jesus's healing of the man with the withered right hand, the scribes and the pharisees grew furious and then began to plot how they might destroy Him. They grew mad with rage because Jesus justified His healing by saying He is Lord of the Sabbath. This ought to have been outrageous to the priests.
The offences against the Sabbath continued, and at line 413 a blind and dumb man is healed. Luke shows this to have occurred after Jesus fed the five thousand on the mount. Matthew shows it in the beginning of the ministry in Galilee, before the feeding of the people on the mount. As a result of the healing on the Sabbath the pharisees complained that Jesus healed by the devil. From this Jesus responded:
Line 411 A Kingdom cannot be divided against itself.
This shows that Jesus then identified Himself as the head of a Kingdom. If He were representing the devil, then He pointed out that the Devil would be divided against Himself. For Jesus represented things in which the Devil would not agree. The act of casting out devils, for instance, which thing is attributed to the curing of the person who was deaf and dumb, would be an act against the devil. For the logic presumes that it is the devil himself who made the man deaf and dumb. Jesus released the man from his torment and therefore, if by the devil, would be undoing things the devil had done and is therefore divided against himself.
At this point in time Jesus was also accused of blasphemy. Of course anyone representing that He was above the Sabbath Law would be a blasphemer, suggesting that He was equal to God. For God made the Law! Recognizing this Jesus added the teaching on blasphemy, saying one can blaspheme the Son of Man but not the Holy Spirit. After this he ordained his twelve apostles and sent them out to spread the Gospel of the Kingdom. Both Matthew and Luke agree that they are to carry neither gold nor purse and not to go to the Gentile. Their ordination was with the Children of Israel (see line 461). Mark is silent on this score. Luke, on the other hand, mentions the rules of ordination more in line with the ordination of the Seventy Disciples. Why Seventy? Because there were seventy souls of the Children of Israel which were led into (eventual) captivity in Egypt. From the Seventy Souls grew six hundred thousand who were carried out of Egypt under Moses. By the same token, the choosing of the Seventy Disciples ought to cause one to wonder whether Jesus were carrying the Seventy as the beginning of a New Nation, of His Seed. In Luke He says:
Luke 10.19 Behold, I give you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
We see this very comment being appended at the end of Mark's Gospel; and there the instruction is elaborated to mean that the disciples could drink poison without it hurting them!
Jesus Has No Doubts He is the Messiah and Son of God
That Jesus believed He was the Messiah and Son of God there is no doubt whatsoever. From the day He proclaimed Himself Lord of the Sabbath and the Son of Man to the day He ordained His disciples and beyond there is a continuing perspective of the man teaching as if He were ordered to do so by God. In all his relationships he portrays himself as the Servant of God leading the Children of Israel to Salvation: i.e., eternal life. He is not concerned about gathering them together in the sense of restoring them to the Promised Land, as in the Latter Day prophesies. His mission is really connected with Salvation through Atonement of Sin. And He concluded after the Transfiguration that His blood would be the Atonement for the Sins of man. He in fact speaks in language which can only be found in the book of Adam and Eve and Enoch. He says, in the ordination:
Line 475 — The spirit of My Father shall speak in you.
Line 482 — Ye shall be hated for my name's sake.
Line 492 — Whosoever shall confess me I will confess (before the Angels of God)
Line 504 — He that loveth father or mother more than me is not worthy of me
Line 509 — He that taketh not his cross and follow me is not worthy of me.
Line 557 — No man knoweth the Father but the Son
Line 566 — The Son of Man is Lord of the Sabbath
Line 574 — Whosoever shall do the will of my Father is my brother and mother, etc.
Line 598 — Many prophets have desired to see the things ye have seen..Hear ye, therefore, the parable of the sower...
Line 719 — John 5.24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation.
Line 725 — John 5.25 Verily, verily, I say unto you the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
Line 707 — John 5.21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
Line 711— John 5.22 For the Father judgeth no man, but hath committed all judgment unto the Son.
Line 786 — John 6.41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.
Line 883 — John 9.5 As long as I am in the world, I am the light of the world.
Line 911 — John 10.11 I am the good shepherd: the good shepherd giveth his life for the sheep.
Line 926 — John 10.22 And it was at Jerusalem, the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch.
Line 931 — John 10.23 Then came the Jews round about him, How long dost thou make us doubt? If thou be the Christ, tell us plainly.
Line 935 — John 10.30 I and my Father are one.
Line 936 — Then the Jews took up stones again to stone him.
All these things show a man who believes He is the representative of His Father, which is God in Heaven. He believes that He must be obeyed. He believes that He is sent to teach things which mankind would reject; yet His teaching will persevere somehow. And with the parable of the Sower He tells all in the perspective which He now had now come to see Himself: He is the Sower of Good Seed and the good seed will take root and grow in good ground. That which falls among the brambles and thorns shall not survive, etc. In the scenario the Devil is also sowing and he sows bad seed among the good. What is to be done in the end? Jesus concludes the parable with the sending forth of His Angels from heaven at the time the Son of Man comes again to visit the earth in the clouds of heaven for Judgment. At that time the angels will gather the Tares, or weeds, among the fields and put them in the fire; then the good seed will be gathered into the barn. In this parable Jesus understands the Old Testament eschatology of Judgment and Deliverance. He does not describe the Children of Israel being scattered here and then being gathered in great Mercy and Judgment, but does encapsulate, at least, the essence of the idea of how the judgment will occur in the end: through the Spirit of Burning. He also maintains, here, that those of His Seed will escape being put to the fire.
But he acknowledges until that time comes His Disciples will be hated and scattered for his Name's Sake. Why? Because He is a Blasphemer and has yet to fulfill that destiny, causing him to be put to death. Here we have a poignant fact. The Messiah who takes on the Suffering Messiah role must say things to cause people to reject Him. He, to draw a simple comparison, must do what all previous prophets to Jerusalem had done: prophesy against them and present Himself as The Word of God. If they do not obey Him (coming as one like Jonas to Nineveh) they shall be destroyed. Thus, after the Transfiguration Jesus knew that He would not be heard, he would be rejected, and he would be killed like all the other prophets before Him. He learned this lesson, we have seen, early on when He went to Nazareth, line 632. We saw that all the people became outraged at him and sought to throw him off a cliff in the town. He flew and commented to his disciples that a prophet is not accepted in his own country. Jerusalem, He would say, has a reputation for killing her prophets. Whatever He taught in the synagogue, astonished everyone. It was offensive, causing all the town's people to ask if he were the same person, the carpenter's son, whom they used to know. He replied to all of them, that a prophet is not without honor save in his own country.
Line 803 — Jesus and his disciples grew ever more offensive to the scribes and the pharisees. They were accused of not washing their hands before eating. Jesus replied how hypocritical the pharisees were in washing the inside of the cup when their inward parts were full of ravening and wickedness and proclaimed:
Line 817— Not that which goeth into the mouth defileth a man.
Here Jesus is becoming more and more focused against hypocrisy. The very act of allowing a sheep to die in a pit on the Sabbath is against the very sensibility of God, which thing ought to be vested in Salvation, and not death. God is a God of the living, said Jesus. God's purpose, according to Jesus's point of view, is to Save Life, not take life. Thus, He answers on another occasion that His Mission is not to destroy men's lives but to save men's lives. He believed that the wicked would be destroyed by God and may even, in the early days, have believed it could be any day that God would rain fire and brimstone upon mankind. This the Dead Sea Scrolls also tended to reflect. Dooms-day was not so far away and could come at any moment. Why? Because, as it is said in the books of Adam and Eve and Enoch, only God knows that day and hour, which comment Jesus quoted. He believes, however, that not in the too distant future: