We shall try to make this chapter shorter than the others. According to the program on the Deliverer Messiah, the Greatest Blasphemy — yet to come — is for one to say, I am One like unto the Son of Man. This seems to be the last blasphemy.
We arrived at this conclusion, of one like unto the Son of Man, from an honest attempt to present a similitude of the Messiah in order to better appreciate what he must do in the time he must be received. We may characterize this work in other terms and say that we have honestly attempted to present the similitude of the Sons of Men who are the prophets. The similitude ultimately calls for one who does not go into the streets, nor does he cause his voice to be heard in the streets; he must appear at the time Lebanon is hewn down and also at the time when the Children of Israel are restored to their Holy Land, as Promised. He, in fact, is the sign that the Promise long ago made is fulfilled. When you see him you see the final presentation of the work: God's Wrath being levied against those who were against his People Israel.
New Covenants are things which all people desire in justification of themselves. At the time of the Last Day, the day of the Lord'sWrath and the Day the Messiah is given as a Covenant and Light of the Gentile, surely the Gentile will be in need of a Covenant which will justify them and save them from the Promised Wrath. This Covenant, suggest the gospels, and maintained by Paul, was brought by Jesus. In following through with the Similitude of the Deliverer Messiah, we early on recognized that he must confirm the Suffering Messiah before Him. And in the confirmation the answer is clear: Jesus must become recognized exactly as he represented Himself to be. The hitch in the confirmation is, of course, caught in His Word, that he was the Son of Man; but the requirement of the Deliverer Messiah is to be One like the Son of Man. Thus, The Deliverer Messiah (or Jesus Resurrected) cannot openly say that he is Jesus! Because Jesus had an unusual awareness of certain things involving the Son of Man we assume he could appreciate this small technicality as well. He need not fear being removed from his throne. We hope you can appreciate this as well.
In reflection on the Gospel of John, which thing seemed to confront the possibility of Two Messiahs, supposing them to be vested in Elijah and Jesus, we cannot but recall the reconciliation of The Comforter to a plain role of justification of Jesus and doing so not in competition with Jesus but in a sense, spiritually, that he is not of the flesh but only of the Spirit. He will lead you in all things, says the gospel, but never speak of himself but of Jesus. This thesis is a necessary requirement after Isaiah 53 is established. For the requirement of the Suffering Messiah who gives his life to prove God (and save souls) requires Witness. The Witness of the Gospels, being as contradictory to one another as they are, fail to offer the Witness required. The failings of the Faith since the time of Paul testify to this. A few souls are held but time has a way of unlodging what ministers have zealously tried to establish. What the Lord provideth He also taketh away.
We did not set out to blaspheme, to pretend that we are something we are not. We say we because there is more than one of us involved in this matter. To place our observations on a personal level we can resort to I. It is I who am the author of these works. But I had help. Having been helped I acknowledge my source. And My source is The Word — the Precepts — of God. This is the We of my work.
We did not set out to confound or distort. We desired to support the Truth. The Truth, from the outset, was in the precept that only God Himself could prophesy beforehand and make it happen. We took Him for His Word and proceeded with our analysis and imaginings of what He thought He desired and how He thought he would carry it out, by whom, and when. Having this cast of characters in mind we could then look in detail at all those who would presume to be players, those who were experts on the script, and those who are real players.
A myriad of names and angels comes into the play. While each one of them had a different mission or identity, and even a different time, we knew that they really were acting All in All. Forget the names, forget the players. They are all One Spirit. He who wrote the play is the same as the cast.
One of the most important things to keep in mind about the Deliverer Messiah is that He overcomes mankind with His Wisdom. Among the things he must do is call into remembrance what The Word of God had said. Logic alone tells us, by means of the time in which He comes, that He would elucidate, most importantly, on prophesy fulfilled. For the capstone of the Deliverer Messiah's time is that He can look back and point out that what God saith He would do He hath done. Presumably, at the time He says such things, there would also be a final Cloud, figuratively speaking, looming over the head of mankind; and man could see without a doubt that the final stroke would be the end of the thing we call man.
The Deliverer Messiah must also appreciate the sanctity of the Torah. This has been a requirement of the Torah from its inception and carried on through the prophets. Even the Dead Sea Scrolls carried this perception through and, furthermore, maintained that those who abandon the Torah are the same as if they had been mislead to follow the devil. This point of view, of course, calls us to look upon Paul. The Deliverer Messiah would also look upon him from this point of view: whether he sought to lead man away from the Law. If so, according to the Dead Sea Scrolls, the Deliverer Messiah must not approve of Paul. Further confirmation of this is in the Psalms which have told us the importance of the Deliverer Messiah in confirming the Law or Torah. This, we see, is sensible, since the Torah was created for and in itself and prophesied in itself things to come which would confirm itself. In the process the Torah took all previous promises and curses given to Abraham and his sons (namely Israel) and folded them into its own schematic. Then it extended those things into the future and culminated the future with the Final Proof that the Torah was True from the Beginning. Critical to the presentation of this Proof is the Deliverer Messiah who, we must emphasize, was created by the Torah — as a Servant of the Torah — and therefore must fully support the Torah.
But the Torah provided a change in itself which would come through the Deliverer Messiah. The Deliverer Messiah, in fact, would be That Change in the Torah. He would not only bring Peace unto all the earth but also be seen as a New Covenant between man and God. He, Himself, was given as a New Covenant.
In the process of offering the New Covenant a New Thing was created. God had decided that He had his fill of false offerings and sacrifices. So the prophets had clearly voiced this disenchantment. In response the Word declared that the Deliverer Messiah would not only bring a New Covenant, or be offered as a New Covenant, but also He would put God's Law in our hearts. Because this Promise was set at the time of the Deliverance, it follows that the Deliverer Messiah's Law — that He would put in our hearts — must, as a minimum, have something to do with the Suffering Messiah, of Isaiah chapter 53, who had preceded Him. After all, the prophesy provides for the conclusion that the Suffering Messiah is offered for Sin Atonement. Because of what had been done to the Messiah (God said it pleased Him to bruise Him because of the wicked ways of Israel) we can furthermore conclude that His Sacrifice is a True Sacrifice before God and replaces all sacrifices to God. Therefore, the Deliverer Messiah, knowing this, would remind us of the Significance of that Sacrifice and how it now plays a part in the New Covenant or New Law.
The only Candidate
Since Jesus is the only candidate which appears to have fulfilled the Suffering Messiah criteria, we must now include in our conclusion that the Deliverer Messiah must take in hand the teachings of Jesus and apply them to His New Law. In doing so the first thing which comes to mind is that Jesus never said anything to abrogate the Law. He supported it fully. What He taught against was certain traditions implemented to support the Law. Those certain traditions were, in his mind, not only contrary to the Law but blasphemous to God. The Deliverer Messiah would either be persuaded to agree with Jesus on those issues or disagree. If he were to disagree it would obviously discredit one or the other of them. If He concluded that Jesus was True to the Word of God, then Jesus is Proved. If He disagrees that Jesus was True to the Word of God, then Jesus becomes a false Messiah and we must now find another who had come at the time of the Sign of the Virgin and suffered, fulfilling the Suffering Messiah prophesies. But not finding such a candidate, one is lead to the conclusion that Israel is about to be scattered, since it forecasts that the Virgin will yet give birth to her son, Immanuel. This then forecasts the destruction of the nation of Israel again. And this, in turn, leads us to no sound foundation, since the Deliverer Messiah, in this context, without the prior example of the Suffering Messiah, or the prior existence of the Sign of the Virgin, could not himself exist. Therefore, it is fully logical that any man claiming to be the Messiah, accompanied by the Restoration of Israel to the map again, must confirm Jesus! He has no choice!
The confirmation of Jesus is not a hard thing to do. Ultimately, however, we must come to grips with the obvious presentation in the gospels showing confusion in Jesus's mind as to His Time and the significance of Elijah. The prospect of examining Jesus in this way leaves us with the conclusion that though Paul wanted Him to be a one who thought to be equal to God, being a god in his own right, Jesus fell short of being a god. As a Servant of God, or a Prophet of God, Jesus can be measured to meet those standards. But as a god? No.
The Wisdom of God
The bridgehead of this conclusion is placed upon the fact that God's point of view in the prophesies was not confusing. From the moment of its gestation in the Torah to the last prophet Malachi, the prophesies were consistent and dealt very clearly with the object of God's desire and how He would fulfill it. The object was manifested in terms of the Messiah who would one day reign, as David before him, over all men on earth. This Servant of God has only one attribute which separates him from ordinary men: He carries the Wisdom of God.
Injecting Jesus's Word into this desire requires some trick of hand, unless one accept Jesus as a man, a Servant of God, doing His Will to the best of His ability. On this criteria Jesus did an exceptional job. For His function in the Word of God was to be one as God, like another Moses, who would present the case of the Suffering Messiah in such a manner that He becomes a useful and necessary factor in the presentation of God's Proof in the Last Days. Paul, of course, would not be pleased to hear us compare Jesus to Moses, though the apostles at the time of the Transfiguration thought to do so. Nevertheless, we shall do so. And in this comparison we can conclude that Moses, though being as God, erred in the face of God. For His Error he was forbidden to walk into the Holy Land with the Children of Israel. Accordingly He died on the other side of the Jordan and His place of burial was lost in the sands of time.
So Jesus could err but still be like another Moses and be as God.
In our presentation we dwelt quite a bit upon the fact that Jesus appeared at the first confused over Elijah and His Time. We did this not for our benefit but for those who, like Paul, read without seeing and hear without hearing, ignoring the Promise of God, and choose whatsoever they will to serve their own advantage, often at the disadvantage of others (in this case Paul served himself at the disadvantage of the Children of Israel). Paul had raised Jesus up to be a god in his own right and he used that god to justify his own ends. This distortion of Jesus's Teachings surfaced in the conclusion that Jesus abrogated the Law, the Torah, and justified the Gentile in taking the Inheritance Promised to Abraham for themselves and, at the same time, it denied the Children of Israel a right to participate in that inheritance — except through Jesus. In this Paul was counting upon either Jesus's stupidity, not being able to recognize how Paul had transformed him into a Jew hater and an abrogator of the Covenant, or his Mercy, that in spite of what Paul had said and done at the expense of the Jews by his faith Paul would be saved.
In following Truth we conclude that what Paul really pressed upon the Jews — Peter and the Apostles among them — was the fact that to achieve the Promise they must give up their Torah and turn to Jesus alone.
The Deliverer Messiah must review such conditions placed upon the inheritance by Paul. Paul says that the Jews have no inheritance; the Gospel of Barnabas — and even the epistles attributed to him — claim that the Jews gave up their Inheritance the moment they built the Golden Calf and Moses broke the Two Covenant Tablets, throwing them down, in disgust, from the mount. This thesis, we have seen, goes against the grain of all the prophets since Moses. All the prophets have emphasized that God would turn his face against Israel but then in the Latter Days Redeem them. And they would be His People and He would be their God. To a Jew listening to Paul or Barnabas's presentation, the effect would be the same as someone saying that God is a liar. For the Promise of the Latter Days, even the Sign of the Latter Days, is the Day Israel is restored from a long exile to his Home. The prophesies anticipated this day. It would be a great day for Israel; it would be a glorious day for Israel. For it would be a Day when Israel would be redeemed to God, and God would no longer remember Israel's sins anymore. Because that day is a day of Atonement, it was long prophesied to appear on the Seventh day, a Day of Rest and Peace. And at that moment in Time God would send His Deliverer Messiah.
So the Deliverer Messiah must judge Paul and his thesis that the Promise we just discussed will never happen.
Saved With No Condition
In the Latter Day prophesies there is little or no condition placed upon the Redemption of Israel except they be scattered and burned with a Spirit of Burning. After that moment, say the prophesies, God will gather the remnant and restore them to the Promised Land. There is absolutely no condition upon the Gathering Scenario. We qualify this with the exception that the Torah calls for the Children of Israel, at the time of the redemption, or Gathering, to acknowledge that it is God who scattered them and put them to spoil. They of course must be in exile to be gathered, a thing Paul did not seem to appreciate. And when they are gathered their daughters shall be called Holy. The reason they are called Holy is because they, according to the prophesies, will be carried above the shoulders. Anything carried above the shoulders, like the Ark of the Tabernacle, is Holy unto God. In this respect we can call the daughters of Jerusalem, Holy, since they were carried on the shoulders of the Gentile back to the Holy Land, as the crew of the ships carried them, wading to the shore, to their Redemption. Paul was wrong. The Children of Israel would be Redeemed.
Somehow we have to consider the role of Jesus in this entire affair. After all, the Gathering has begun and is well beyond its fortieth year. While there is no condition required of the Gathering that the Jews appreciate the significance of Jesus as the Suffering Messiah, it follows that the Gathering would not be complete except the Jews one day come face to face with the fact that they had been Visited by the Messiah in the form of the Suffering Messiah at the time Israel was scattered. Just as the Children of Israel were told to prepare the Passover in remembrance of their being Saved from captivity in Egypt, so too are we reminded of some act of remembrance to be preserved by the Children of Israel as a token of their being Saved from Captivity in the Last Days. Because it exists in prophesy, we conclude that among the tokens to be remembered is Jesus or the Suffering Messiah.
The First Toast Must Be to Jesus
This brings us back around to Jesus's Word. What did He teach? We offered in this work and others the fact that Jesus never said anything new. What was new — in terms of His Word — was the fact that He translated the Passover act of remembrance unto Himself. In that Transfer He told His disciples to remember Him by the bread and wine which is taken at the Table. This was the first offering of the Passover. First the bread is blessed; then the wine. He said that this offering would be considered His Body. And eating His Body, (i.e., belief in Him) He claimed, would bring Eternal Life.
So Jesus did a remarkable thing. Eating of His Body would bring Salvation for all men. And as a reminder, at the time of the Deliverance of Israel from exile among all the nations, we could perform this First Offering at the Passover without requiring any special act of honor. The first toast would be to Jesus. Now, when performing this Toast, what would we be remembering?
Just as the Passover Supper is to the Remembrance of God's Salvation from Captivity in Egypt, so too is part of that Supper, the First Offering Toast, now in remembrance of God's Salvation and Promise of Eternal Life. For the Promise in the prophesies always held the Promise of Eternal Life. When the Deliverer Messiah comes the dead would be raised back to life, some to eternal damnation and others to glory, the prophesies say. So the Evidence at the time of the Deliverer Messiah is to confirm that Promise, that the dead would be raised to life.
The capstone of Jesus' teaching was that He would suffer, be put to death, lay in a tomb for three days, and then be resurrected. After three days of laying in the tomb, Jesus's body disappeared. This is a fact. After the body disappeared, there are reports in the gospels of various people seeing Jesus alive at various times and places. No two reports agree on what was seen, who saw him, when or where.
Dead and Yet Alive
The crux of the matter involving Jesus's death does rest upon the foundation that He must be resurrected to confirm that He had been That Suffering Messiah of prophesy. While chapter 53 of Isaiah and the prophets do not draw upon the requirement of Him laying in the tomb for three days, it is relevant to consider that one day He must be raised up to prove that He was God's Messiah and Promise. In prophesy there is a matter involving being raised after three days. It comes from Hosea:
Hosea 5.14 For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away: I will take away, and none shall rescue him.
5.15 I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.
6.1 Come, and let us return unto the Lord; for he hath torn, and he will heal us; he that smitten, and he will bind us up.
6.2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
6.3 Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
Using a thousand years as a day of the Lord, we can easily extrapolate the fact that it has been two days since Israel has been scattered. We can see that the nation has been revived since it is now on the map again. The final part of the prophesy, having to do with raising Israel up, seems to be a small thing to do.
Since, in the matter of Jesus, the Promise was that of Eternal Life through belief in Him, the Final Demonstration of Prophesy must consider that fact: that along with the raising of the dead it will be seen that even He whom man thought to be dead, as the Messiah, is yet alive! This is a consideration the Deliverer Messiah cannot avoid. While it is not necessary that the Deliverer Messiah be Jesus Resurrected, it is more useful to prophesy if He were. But to do so He must stand in Jerusalem and have the appearance of having wounds in his hands and pierced. This would allow Zechariah's prophesy to be fulfilled in a literal point of view. One would witness the Deliverer Messiah doing and saying what is required of Him; the times prophesied around Him would also be clearly seen along with Him, and He would stand showing the wounds in his hands, etc.
There is no Gospel account of those in Jerusalem inquiring of Jesus where he received the wounds in his hands; nor is there any account of Him responding to them who had pierced Him, causing all of them to mourn as if they lost their only beloved son. Although such a dialogue could have taken place, we must admit that it now belongs among the appurtenances of the Deliverer Messiah, when He presents His Proof to the World. At the time He presents this proof, we might add, He must have been seen coming from Bozrah with fire following behind his heels.
This, then, becomes the end of the Argument. Yes, Jesus does have something to do with the presentation of the Proof of God in the Last Days. He, in fact, becomes an important criteria of that proof; and He, to most effectively fulfill prophesy, must be that same Judge, the Deliverer Messiah. In the roll we have given to him, then, Jesus must judge Himself first, then others. He must judge the Suffering Messiah, whether He was that Messiah, whether He was the Son of God, and determine whether he was True to that Role.
Jesus's Most Remarkable Sayings
When Jesus (as the Deliverer Messiah) judges Himself in the Last Days he will see some remarkable things done by the Suffering Messiah. First, among all His Teachings, we have the precept that judgment will be according to His Gospel. And His Gospel was a simple Gospel: that He had come to save men's lives, that those who would believe in Him would be rewarded with Eternal life.
In examining this Gospel of Jesus we are led to the conclusion that to believe in Jesus one must do as He says. For He once asked, Why do you call me Lord and yet do not what I say? He expected His Disciples, those who latched on to the Promise of Eternal Life, to do what He said. And this brings us to the main body of His Teaching: Love one another as I have loved you. By this all men will know that you are mine [of my body] if you love one another as I have loved you. This essentially leads into the question or criteria of loving one another. Jesus said that you must love your neighbor as you love yourself and you must forgive your enemies. This is an essential ingredient to the Torah's sense of Judgment. Who is your neighbor? a Pharisee asked. Jesus, in Luke's Gospel, responded with the story of the Good Samaritan who became His Model of a Good Neighbor. What did that Good Samaritan do? He saved the life of a Jew, his enemy, as he laid by the roadside and as many others passed him by without offering any aid or even a glance of Salvation. So according to Jesus's criteria you are expected to go out of your way to be a good neighbor. Help even when you don't want to help the man. Since your neighbor could be your enemy you are put into the particular spot of helping your enemy when he is fallen. And in this, the second part of the precept is validated: one must forgive his enemies; more so, one must love his enemies. How many times must he forgive his enemies? one asked Jesus. Jesus replied, seven times seventy times. There is no end to the requirement to be merciful to one's enemies. After all, the message in the prophets is just this: that God is merciful and though he turned his face from Israel and sent Israel into exile, He would one day turn his face back towards Israel and redeem Him.
Christians practice this criteria of forgiveness and often claim that they love their enemies. Paul made the same claim (against the Jews), but at the same time his mouth was a sword cutting the Jews away from the very Promise that was originally given to them and upon which the Final Proof of God was vested: that one day God will Redeem Israel. Paul preached a distorted view of Jesus's intent. Jesus would never have condoned the persecution of the Jews who — among them was Peter and the Apostles — were the Circumcised Church of Jerusalem. When Paul attacked Peter and His Circumcised Church, Paul struck a blow to Jesus's friend and first apostle upon whom He said He would build His Church. Yet, at this day the Christians following Paul's lead teach the same condemning theology, justifying the abrogation of the teachings which Peter and the Apostles in Jerusalem faithfully followed. So Paul and his disciples, on this score alone, are at odds with Jesus and His Second Coming.
When one reads the teachings of Jesus one is stricken by the fact that though the Gospel of John claims Jesus was illiterate he could not have been so. He knew too much to be illiterate. Most importantly he was able to put certain precepts together in an unlikely way and in such a manner that one would muddle the construction over in his mind, over and over, while wondering how Jesus had concluded what he had intended in it. We draw, for example, his perception of the Son of Man and its relationship to himself. He concluded He was the Son of Man and identified that thing as one who would return, after being left in the tomb three days, in the clouds of heaven and judge all men; then he would presumably reign over all men on earth in his eternal kingdom. Since He identified himself also as the first Messiah, the Suffering Messiah, we are forced to look at the identification he might choose for himself, as the Messiah. He chose the name, Son of Man.
Looking back from the Deliverer Messiah's point of view, it is necessary for the Deliverer Messiah to call himself, One like unto the Son of Man. He therefore is compared unto something before Him. Jesus made the bridge between the Two Messiahs and concluded he was the Son of Man! He would be the thing against which the Deliverer Messiah, One like the Son of Man, would be compared.
Now as remarkable as this seems, we must add that the Psalms did call the Suffering Messiah Character the Son of Man. In addition the Dead Sea Scrolls remind us of this Suffering Servant, how, by him, all men are judged. He became a byword to the drunks in the gate, says one prophesy. Another, seen in the Dead Sea Scrolls, says, For thou wilt condemn in judgment all those who assail me, distinguishing through me between the just and the wicked. And, as the Book of Enoch says:
For all these things will be laid bare in the weighing scales and in the books, on the day of the great judgment.
Of these things mentioned in the Book of Enoch are these:
Enoch 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.
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 make-weight 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.
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.
Jesus added some more blessings, taken from scripture, of which we shall mention the most significant: Blessed are the meek, for they shall inherit the earth.
This becomes the foundation of Jesus and the prophets. It comes through Abraham, a man of many years who, with his wife Sarah, were without child and through an unusual promise of God were given a son. At the time of that confirmation Abraham was then given the blessing that all men on earth would be blessed in his seed and that his seed would be given the Holy Land which we have so carefully come to realize.
In this thesis of the Meek is the nation of Israel. It was always tendered as a small people, a weak people, who, through the wrath of God, would become disgusting to the nations. They would be scorned, hated, and chased to no end. And then, on their day of redemption, God would gather them out of the nations of the earth and redeem them to their place. And at that time he who is weak among them shall be as David, so the prophesies say. The story of Israel then began with the meek of the earth and uses the same theme in its final Proof, that the Meek of the earth, symbolized in Israel, shall prevail! Thus, we can say, Blessed are the meek.
Blessed are the Peacemakers, for they shall be called the Children of God.
Blessed are they which are persecuted for righteousness's sake: for their's is the Kingdom of Heaven.
Matthew 5.44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.
5.45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
5.46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
5.47 And if ye salute your brethren only, what do ye more than others? Do not even the publicans so?
5.48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
In the context used, God, the Father, is perfect, but he must love all things. For, as Jesus said, he rains upon all, the just and the unjust. In the context used God has the hope that the unjust will one day repent of their ways and turn to Him. So having to live with this Jesus adroitly concludes that one ought to be perfect as the Father and show tolerance for those whom one despises or with whom one disagrees. Many a disagreement, as pertaining to such a mundane item as a fence, for instance, has led to bloodshed, we might add. Jesus knew the Scriptures quite well indeed. He understood the basic message of the Scriptures and applied it in his teachings. Nowhere can he be found to be in disagreement with the Scriptures.
Matthew 5.17 Think not that I am come to destroy the Law, or the prophets: I am not come to destroy, but to fulfil.
5.18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled.
When Jesus spoke of the Law, He used the term in the same context used by Paul: the Law was the Torah. And in the Torah was the prophesy Jesus said he came to fulfill the Law. So he was not in opposition to the Law. But he was opposed to the unjust traditions applied to the Law which stood between man and the intent of the Law, which thing, from Jesus's point of view, was Salvation. The Law was intended to be Salvation unto all things. Therefore, if the Sabbath does not provide for Salvation, it is not being justly applied. We agree with him: The Sabbath is for man as a day of rest and a day of remembrance. It is not intended as a destruction of life but the reminder of the joys of life. It is a day of rest when you can sit back and enjoy the fruits of your own labor. Unlike a slave, for instance, you need not experience the fact that what you planted is enjoyed not by you but by another. These fruits — the fruits of a slave — are the fruits of those who do not respect the Sabbath. Thus, we have a reason for the exile.
A People without Spot
What comes to mind concerning the preparation of a people without spot is a people who are humble and obey the Lord their God. Paul had a precept that He would prepare his own peculiar people, the Gentile Uncircumcised Church, without spot unto Jesus on His Second Coming, when he comes to judge the Secrets of Men. This requires the Deliverer Messiah to search for these Peculiar People raised by Paul and determine whether they are without spot (to judge them). He ought to have the same history books available to Him as we. Throughout history the Christians, as a people, were no different than any other. They loved and they hated; they saved lives and they took lives. They were persecuted and they persecuted themselves others. They have a record of inflicting calumnies upon mankind above the scale of others. For they produced a thesis of persecuting all those who did not believe in their theology. This began with the Jews and ended with the Jews. The theology began with Paul and ended with Luther and, we regret to say, his disciple, Hitler. Hitler, we see, did exactly what Luther desired and, therefore, must have been his disciple. So the Deliverer Messiah would see this. He would also see that most of the modern Christian Protestant religions believe in Paul and Luther's teachings, being their disciples. This in turn leads us to fear for any who would go against the teachings of these embittered people, who preach loving one another, but who have gone out of their way to adhere to a theology which justified the destruction of an entire race of people, the Jews. All the world saw this. They cannot hide from it.
So we fear for those who would defend against Paul and Luther's tainted point of view. Because the Deliverer Messiah would see this, we must conclude that we must fear for him as well. For He must correct the Christians and show them how Paul was in error on many things, first and foremost among them is that Paul ought not to have condemned the Jews. This the Deliverer Messiah must confirm.
Anyone coming who would agree with Paul, we would also conclude, would be the Anti-Messiah, for he would be taking a position which is against the Promises of the Old Testament, which are recorded in the Torah, the Writings, and the Prophets. He and his prophet, Paul, would come to no good end.
But the Church of Paul exists nonetheless. And it is a grand church, mighty and remarkable to behold. As a whole the church has potential and can be useful to the presentation of Peace. But to do so one must remove the condemning attitude, the principal Works of Paul, from it. Furthermore, we know that the Deliverer Messiah, viewing such a Grand Church, must think to bring it back to the Law. Or to put it in another way, He must think to bring the Church back to Peter, and let Peter once again, rather than Paul, lead the Church. And in this respect the Torah becomes once again a matter of contention and the means by which we resolve the final Proof of God and usher in that Promised Day of Peace.
We must merge the Torah and Jesus together into One Law. Since Jesus never abrogated the Law, this is not difficult. He becomes one with the Law, or Word, very easily.
Jesus objected to the Traditions and practices around the implementation of the Law. These things are conventional and vary from place to place. As such they are traditions which, when run to the extreme, become a constriction upon the Law. They ought to be removed when they restrict the desire of the Law. The Desire of the Law is life and not death. Jesus was right when He said that God is not a God of the dead but of the Living.
Jesus was right about many things. As concerning the Law of the Sabbath, it is clear that the Sabbath was made for man and not man for the Sabbath. The intent of the Law was to impress upon man the need to rest, to be at peace. God rested on the Seventh Day; as a result of this the Torah adopted the Seventh Day as a Day of Rest. It projected this Day into the Latter Days, where in prophesy the Seven thousandth year would become a day of rest. So the Sabbath existed as a continuing reminder of this eventual Promise: One Day there would be a Day of Peace. And prophesy then said this day would last a thousand years.
Since the early days of Rome, which tried to emulate the Etruscans before them and reign for a Thousand Years, man has always tried to introduce a reign of Peace lasting for a Thousand years. Apart from the Etruscans, we had following them the Pax Romana, which lasted about a Thousand Years. That Peace, we add, was accomplished through the dominion of Rome over the world and their particular imposition of their own terrors upon others. The Pax Romana did bring Peace but for some it meant death and destruction.
Since the days of Rome empires have come and gone. We had the empire of Charlemagne, another empire dedicated to a Thousand Years of Peace but giving way to the Holy Roman Empire which did last about a Thousand Years. It also meant death and destruction to its enemies and those who did not follow their particular, distorted view of humanity.
Finally, in our own time, another came along to establish His Thousand Years of Peace. He concluded, agreeing with LutherÕs advise, that the key to that Peace would be to destroy the Jews. So along with the conquest of Europe, which he would enslave, since His German Race was superior, he decided to exterminate the Jews wheresoever they could be found. And he rounded them up, gassed them, and threw them into ovens to be burned. The clothes from their bodies, their silver and their gold, and even their body fats — in the form of candles and soap, etc.— were then given to the new Chosen Race. We have a horrifying view of this and the Deliverer Messiah must also be horrified at it. For without a doubt many of the candles used in the church services each Sunday may have come from the fats of the victims of the ovens. This, in the final analysis, is where Truth ultimately leads.
In his early days Jesus believed his mission was with the lost sheep of Israel. He did not come to condemn them but to Save them. His particular brand of Salvation was hefted onto the Jewish lap of Mercy: forgiving one another. This was inherent in the Torah's and the Prophets' Foundations. One of the last things Jesus said upon the cross was Father forgive them for they know not what they do. Paul and his followers apparently did not hear this. And rather than forgiving the Jews their trespasses against Jesus (and his disciples) they condemned them. This, again, is confirmed in Luther's Letter. This the Deliverer Messiah must know.
Jesus's brand of Salvation is not unique to Himself. After all, as mentioned, He said nothing new to the Jews. He did proclaim that the Kingdom of God, long awaited, had come and it was the time to repent. As the Deliverer Messiah he would change his tone: He would have to say that Judgment is come (we recall the gospels initially tried to make this argument, that the Judgment is come with Jesus; then they changed direction and postponed the Judgment into Jesus's Second Coming).
In Light of the Torah
We have seen that the basic schematic for all the prophesies came from the Torah and is best seen in the Curses and Blessings dedicated by Moses to the Children of Israel first and then the nations (Gentile). Ultimately these prophesies were proven in the Final Judgment.
Peter addressed this, as to when the Judgment would come and where it would start. He concluded that it could first start in their (the Nazarene, Circumcised) Church. Since the Deliverer Messiah must include the Suffering Messiah in His Judgment — and Jesus is the only one He can judge in that Matter — it follows that the Deliverer Messiah's judgment, after it has called into Remembrance The Torah, etc., must gravitate to Peter first and then to Paul. As concerning Peter's Witness the first thing He would note is that a great deal of PeterÕs Testimony seems to be missing. We know by Peter's argument that the Law was still upheld in his eyes, in spite of the fact there was an attempt in Acts to suggest that Peter forgot the Law. And this, because of Paul's Works, would cause the Deliverer Messiah to look in the direction of Paul: first for the cause of the missing testimony of Peter and the Circumcised Church and second for attempts to distort Peter's record to suggest that he was in agreement with Paul; and third for his attempts to distort the testimony of Jesus from that of confirming the Law to desecrating the very idea of the Law; fourth, for his attempts, through his tampering with prophesy, to tempt the very foundation of the Word of God.
Judgment Starts at Home
Unlike the mission of Jesus, who reflected the Suffering Messiah, and couched his Mission as Salvation — to save menÕs lives — the Deliverer Messiah comes for Judgment. As Ezra 4 so aptly put it: He shall determine the Survivors. He looks through His Window upon a New age, a New Heavens and a New Earth; and He determines, as the Servant of God, whom He desires to live in that New age. Upon Him alone is the Judgment.
He judges by striking names out of the Book of Life. Whomsoever He strikes out of the Book of Life is condemned to the fire. He judges without respect of persons, to coin an often used phrase. When He looks upon you there is no one who can stand up for you. Only your works will testify of you. You will be judged by your works, we are over and over told. Paul disagreed, as noted earlier, and believed by his faith alone he would be saved. But what was Paul's Faith in? Must we strike from His Faith Paul's hope that the Jews would be condemned and stricken out of their Promised inheritance? Paul's Faith, no matter how you look at it, was corrupted by His Works.
So lacking much of a Witness from Peter and the Apostles in Jerusalem, we look for our Witness in Paul. But since Paul's Gospel is so clouded, nay even principally dedicated, to the condemnation of the Circumcised Church — the Jews — we conclude that his gospel, as a departure point to Judgment and Truth, cannot be used as Truth. In light of the Torah, the prophets, and the Psalms, Paull's Gospel taught a False Truth. For it attempted to abrogate them and set itself above them (and their source, God). Therefore, in the judgment, the Deliverer Messiah ought to strike out Paul's Gospel as a source or way of Truth. This is our Resolution.
"But what about Paul's other teachings?" one might ask. "Ought they also to be stricken from the record? What about his suffering, his sacrifice for Jesus, his unerring ways in preaching godliness and salvation through the blood of Jesus? Must these things also be stricken?" We turn to the Deliverer Messiah for an answer. There is silence.
We do not here presuppose to deal with matters beyond the gospels and the affect Jesus had on humanity. The teachings of Jesus are an effective addition to the Testament of God. They help us focus on the importance of loving one another — a good foundation in the Torah - and in doing so we see how, in the simplicity of his view, he concluded that his death would help us appreciate this value. More so, he believed that those who believed in Him would receive eternal life. Believing in Jesus, again, did not involve a criteria of being in opposition to the Torah, or to condemn the Jews, (as Paul would lead us to believe) but rather went hand in hand with that thing which created Him. Keep in mind then that Jesus did not create Jesus; neither did Paul create Jesus and that there is one greater than Jesus and Paul. Christian Ministers who believe Jesus is God would, of course, be offended in this foundation of truth.
The Making of a New Covenant
I am a writer. I create and I destroy things within the pages of my books. The God of Abraham comes to us as a writer. In the Scriptures He has originated, or written, He created a story and a cast of characters to live out the story. The principal character He created in His Story is the Messiah(s). We called them Two Anointed Ones with One Spirit; though many they are One. The Messiah(s) is created as a truthful representation of God's Self. In that representation He is ultimately endowed with the gift only God possesses: Judgment. In Judgment the Messiah can look upon the world and adjust God's Story as necessary to see that the end of God's Desire (His Story) is fulfilled. Now who among you can stand up and explain what that desire is?
In this mode — actually as the Deliverer Messiah — He brings a New Covenant. This is the adjusting Power we mentioned. He does not necessarily destroy or invalidate the Old Covenant; He merely brings a New Covenant, and it carries in it adjustments to the Old to take into consideration the New Heavens and New Earth coming upon the scene. The New Heavens and the New Earth are, in a manner of speaking, Paradise Restored. We know this to be true.
Because the Deliverer of the New Covenant, the Deliverer Messiah, is a representation of God's Self, it follows that He cannot Lie. Nor can He suggest that God lied or did not know what He was talking about. He is not like the pot who asks the potter, what doest thou? He knows His Lord's desire and implements it. In that desire both the Jews and the Gentile share a bit of glory. And the New Covenant includes both of them. This is something we know to be true.
Another part of the Desire of the New Covenant is to consider the Suffering Messiah as the foundation of the New Covenant. This is true, otherwise the Suffering Messiah — not being considered in the end in the making of the New Covenant — died in vain. This is a truth no man ought to deny. The Suffering Messiah was created in the part of the Story which preceded the Scattering of Israel and was Immanuel, son of the Sign of the virgin or maiden. This we also know to be True.
Israel has been restored to the map again after a prolonged, nearly a two thousand year exile, which ended in a Spirit of Burning. This we know to be true. Therefore, we know that it is also true that the Suffering Messiah has already visited us.
Jesus is the only one who claimed to be born of a Virgin and the Messiah, who reflected wisdom appropriate to the Messiah, and who fulfilled the Suffering Messiah character as written. He was born and lived in the specified time period: at the time Israel would be scattered. Therefore, Jesus's works and sayings must be considered by the Deliverer Messiah in the making of the New Covenant. And these things must be considered as a foundation of the Truth of the Bible. This we know to be true.
As Jesus went to his death he had confidence that he would be raised up again and claim his throne on the Last Day. Recognizing this desire, it ought to be our desire to see it come true. For the desire of the Torah, which ought to be our desire as well, was to produce a Messiah, put him to grief and death, and to raise him up, together with Israel, and glorify him in the Last Day. This is a truth we cannot deny.
Although Jesus was initially confused over his Mission and His relationship to Elijah and the Last Day, we believe that after His Transfiguration He had sorted His Sacrificial Mission well, focusing upon the fact that He would fulfill the destiny written for the Suffering Messiah. We believe that He taught about His Sacrifice well before that event and sought to ride into Jerusalem upon an ass to confirm His identiy, that he believed He would be raised up and return as the Son of Man coming in the Cloud(s) of Glory [heaven], and that He believed in the end of His Ministry That Day was a day of Judgment and He would then be its Judge. The signs He taught His Disciples to watch for — as concerning His Second Coming — were brief summations of Old Testament Scripture. Until that day comes, He asked to be remembered through a small rite at the Passover. That rite has come to be known as the Mass. Jesus's Mass, therefore, would be remembered in the New Covenant. This we believe to be true.
It is inherent in Christian Teaching that one who partakes of the wine and bread, Jesus's Mass, at the Passover becomes essentially one with Jesus, as he brings Jesus into remembrance. One in this context becomes one with the Body of Christ. The rabbis have another way of putting this: by putting on the words of a teacher one becomes that teacher and, in doing so, brings that teacher back to life. By being quoted accurately — and not manipulated as Paul had manipulated his Source — then, one lives. Living as the Teacher lived brings the Teacher back to life. Another way to put it is in the context of the Word of God. Living out His Word, as He desired it, brings God to life. This, we see, is the very essence of His Messiah! He lives out God's Word — His precepts — such that one day God is seen alive! This is another Truth upon which we can count.
We know this to be true: the Deliverer Messiah will be recognized because He is Faithful and True to God's Word, including the Torah, which is the Foundation of the Word. Again, as relating to the Messiah — even Jesus — it is the Torah which created the Messiah, not the Messiah who created the Torah. The Messiah is a vehicle, or character, of the Torah.
Now what is more important to a man (or God) than His Word? To what lengths must a man (or even God) go to defend His Word? To what lengths must the Deliverer Messiah go to defend God's Word? The answer is clear: All those who oppose the fulfillment of God's Word will be destroyed. This is another Truth which we know to be true and upon which you can count.
Bringing People Back
At the time the Deliverer Messiah appears we are told that those who are dead in the earth will be raised up to judgment, some to be cast into the fire for their wickedness and others to eternal life and glory. First among them to be raised before the Messiah is Elijah. He turns the hearts of the children to their fathers and the fathers to their children. He comes at a time of great fear and anticipation of the Day of the Lord.
We hope that you can appreciate the need for truthfulness. We must all one day reach the point where we can lay aside our petty desires and open our hearts to the Truth. We must listen to the Truth but also speak it ourselves. More so, we must live the Truth.
We wanted to begin this book with a commentary on Truthfulness. But our attempt to explain what this is was always met with despair.
The purpose of the Deliverer Messiah is to establish a Kingdom of God in earth as it is in Heaven. His purpose is, in Truth, designed to bring forth the very thing the Disciples of Jesus have told us to pray for: the Kingdom in the Lord's Prayer. Another way of expressing this Truth is that He fulfills your prayers. This is a Truth you can count on in the New Covenant.
In fulfilling this prayer of the New Covenant, the Deliverer Messiah must consider all men. He must judge whom He would incorporate into the New Kingdom and whom He would not. He must look into the hearts of men and judge them. This is a Truth upon which you can count.
Now in understanding this Truth, we have to recongize that the Deliverer Messiah has a pretty difficult job ahead of Him. Whom will He select as His Faithful and whom shall He condemn? We have already condemned Paul in this aspect.
For The Deliverer to stand behind His Lord's Will, which includes the Torah, He must first Redeem the remnant of the Children of Israel. This is a requirement of the New Covenant and a Truth you have no choice but to accept. Their Redemption is not dependent upon their acceptance of Jesus. If they live according to the precepts of the Torah, and agree that God turned His Face from them, causing them to go forth into exile, they are automatically redeemed. This is a Truth you have no choice but to accept.
You will be judged by the Gospel of Jesus. As noted, the Deliverer Messiah must include the Teachings of Jesus in His New Covenant. He must be faithful to them and uphold them. As concerning these Teachings we note that there is no element in them which is not in full support of the Torah. His reaction to the Traditions implementing the Torah were a good lesson to remember. The purpose of God is to Save life, and the Sabbath was created for man and not man for the Sabbath. For the Sabbath is a day of rest in remembrance of the Day which God Rested. When this day — which ought to be our day — is over you will appreciate the meaning of God's Reservation of a Day of Rest. This is a Truth near to come.
The Deliverer Messiah will be faced with the same concerns as we. He must redeem the Children of Israel and that includes the disciples of Jesus who are called Nazarenes. For they are all of one mold. The Moslems, being fashioned after this mold, who are Faithful to the Koran and not contrary to it by consent of traditions, are easily included in this Kingdom. We say this concerning the Moslems because they, like the Christians, have their factions which pull them from the Truth of the Torah. And they have factions, which against the Koran, fight among themselves.
Now among these people just mentioned are Peacemakers. These shall prevail in the Kingdom. The others shall not. This is a Truth upon which you can count.
Finally we must speak of the Tabernacle. Because it was Promised with the Restoration of Israel, all the Heathen shall know that Truth is in it.
Of these things concerning the New Covenant we believe the Tabernacle is the most important. For it contains the Cloud of Glory which must accompany the Deliverer Messiah. We hope He will agree that it is a fitting place in which to sift the hearts of men, regardless of their beliefs and habits. And I trust that out of the Taberacle you will see the Proof of God. Let Him declare His Glory and may you all see it!
Thus, we look to our Lord for the Proof. That Proof is ultimately offered in this day and age as a great Sacrifice. It is laid not unto My People Israel. That Sacrifice has been laid to your account. If you test the Truth — if you even oppose Israel — your bodies shall be strewn from one end of this earth to another. And do not look to a future generation to realize this curse from long ago, for it is laid upon you. This is a Truth upon which you can count.
This brings us to our final comment. No one has ever had the opportunity of making the Son of Man live better than we. We thought to make the Messiah real and understandable. To do this, I have thought to be One like unto the Son of Man. My strengths and weaknesses — my accomplishments — in this regard are in My Precepts — My Word. May my work be a blessing to you all.