13.   The Lord will visit all that commit iniquity, and they that bear his name falsely will come into great pain.  The prophets Daniel, and Esdras spoke of a prince, and/or of a lion to come in your days (our days); he is one and the same as the star of which the angel spoke to Jacob.

14. Esdras refers to that Lion as a star, saying, "their own star" (as of the nations, their star).  There are of course many stars since rulers are often referred to as stars, as also the Satan is called a star.  But it shall be obvious that the angel speaking to Jacob here refers to a specific person to come in these days, and not any Satan, nor a servant thereof.

15. The shepherds are not usually referred to as stars, since they do not rule as such, nor have their been very many that truly shed any light.  These take offense at my word since I am not a hireling but a son, an inheritor of the great garden, which they seek for themselves.  

16. I do not work for wages like the priests and all other shepherds do. All that comes by me is without charge, and free for the taking.  For no son ever did work in his Fathers house that he might be paid for his labors, since of course he is joint heir.

17. The laborers conceive to find some ownership in the written word, not understanding that it is rather in the Spirit by which life is endowed.   In reprisal they like to quote the law to me as to convict me thereby.  But is a law written for those who by obedience are without it?  No, but for the unjust - that in disobedience convicts them.

18.   The law is a rod to slay those that bring the law upon themselves.  Did not many righteous men have life before God gave the law to Moses?  They therefore were a law to themselves.   For righteousness teaches the desires of love in a perfect and willing obedience.  Note therefore that I did not say "of law", but "of love".

19. Why do you think Moses wrote the book of Genesis in so few words?  He wrote what was essential for the eyes and ears of the great multitude that would come to present themselves guilty. If therefore you were of the idea that Moses wrote these for the express purpose of the Israelites, here it is evident that it was equally as much for the great sea of Gentiles.

20. If Moses had written it for the express purpose of the elect, he would have written much more in which the wise delight.  But the unwise cannot digest what is for the wise, wherefore it would have been riddle upon riddle.

21.   In speaking of the law, and of baptism, water does not cleanse the heart; wherefore only these shall be baptized that are so in fire and in spirit to cleanse the heart. For those therefore that are thus circumcised - the written word no longer is their service to God, they having the Spiritual word, the unwritten law in their heart by which they serve God to perform His will.

22. He therefore that says, “he no longer has need of the written word having the spiritual,” has missed the point altogether.  For again I repeat, he who keeps the law is without law.  .  And for them that fulfill the law, there is no law.  The law dies with them who have the perfect love of God.

23. Again it is written: "Believe on Him and you shall live".  But unless a fire consumes the inwards, and the Spirit heals the wounded soul, they that believe will have believed in vain. For what again was it that the Lord said?  "Not they who say, Lord, Lord, but they that do the will of My Father."  

24. So therefore you hypocrite if you have stayed with me this far, you have read your own conviction.  For you abhor doing the will of God. Depart therefore from me, but if you will stay with me, listen to my speech, so that at end you may not in pain regret having read my words.

THE  LION AS A RIVER.

25. Enoch in his testimony to all the generations of men says: "I saw seven rivers upon the earth larger than all the rivers.  One of them emerges from the west and empties its water in the great sea.  Two others come from the northeast to the sea and empty their water into the Erythraean Sea in the east.  

26. The four remaining ones come out of the sides of the north-east to their own seas, two to the Erythraean sea, and two to the great sea - pouring themselves therein."  

27.  In order to interpret this prophecy (which is nearly become history), shall the great sea be the Mediterranean?  And that one emerging from the west shall it be the Nile, as some scholars propose?   How foolish!  

28. For the Nile emerges from the south, nor does it empty itself in the great sea, nor is the Mediterranean the great sea.  And what four rivers come from the Northeast to empty into what is named as the Erythraean Sea?

29.   If we wish any understanding of this at all, you had better forget the scholar's altogether, for they imagine Enoch to speak of actual rivers, they do not realize the metaphor. Enoch starts out very clearly stating, "Rivers larger than all the rivers".   

30. Consequently he cannot be speaking of any river on any part of the whole earth, since each of these seven rivers, so he states, are larger than anything on earth, wherefore they are "not" rivers as we may conceive rivers.

31. The rivers of which Enoch speaks are "men", and the sea's of which he speaks are the "people", the several seas of people.  For a river is one who delivers water, and water translates into "teachings", as a word where­with to sustain the spirit and a soul of a man.

32. Enoch therefore states that he saw seven "men" greater than any man on earth, or seven teachers greater than any of the teachers on earth. And the first of which he speaks is the last one to come on the earth.  This is the only one of whom he does not say "from where" he is, but only that he "emerges" from the west.  And all directions are always accounted from the navel of the earth.

33. Of the seven rivers, three provide their teaching into the great sea, which is the great sea of Gentiles.  And four into "their own" sea, the Erythraean sea, which of course is the chosen race, the people of Israel.

34.   And now to find "who" these rivers were, (for seeing all this prophecy has since become a matter of history) the Lord gave to Israel Moses as a great teacher, and also David, the prince of all Israel. These are from the Northeast or the sides thereof and given to their own.  

35. For The Lord took Abraham from the great sea, and made him a sea special to himself. And Moses gave them the law and ordinances of their God.  And David was the chosen prince of the Lord, and his teachings and his prophecy is found in the psalms.  

36. With Moses then was Joshua, and with David was Solomon, which four are the four great rivers, greater than all earth's rivers, all four of which were to their own sea, their own people.

37. Solomon was wiser than any man, and his teaching is contained in proverbs and in the books of wisdom.  And of Joshua is found the most teaching, for his name being "Jesus," he is He who "will" lead His people into the promised land, even as the same was prefigured by that Jesus named Joshua.

38. All the gospel therefore and the words of His apostles, as well as that of His prophets, are the teachings of Jesus. Since now this Jesus is even greater than all the seven greater rivers combined, and He is the very Spring of these seven, Joshua then, as he who prefigured the Jesus - is endowed as one of the seven.

39.   This leaves three rivers each of which go to the great sea, the sea of Gentiles, the innumerable multitude of all the nations and tribes of the earth excluding Israel. And to find "who" these three were.  Who was first and foremost to write the Scriptures, and was made a judge and lawgiver to all the generations of man?

40. He was none other than Enoch himself who was given to write that prophecy so long ago.  And who in the course of time was given by the Lord as a foundation for the Gentiles, as a teacher specific to Gentiles? It was none other than Paul - who was made the apostle to the Gentiles.  

41. And who might be the last one that was mentioned first - to emerge from the west? As you read these words, he shall have come, the one emerging from the west, the one who interprets these riddles, who expounds the vision so that men may see more clearly.

42. The first six rivers are fairly easy to understand since these are now facts of history.  The seventh however is a current affair, for which we cannot depend on history, but which must be seen by faith in the prophecy relating thereto.

43. A first question might be to see if this seventh has already come, if he might not be some other, to already be a fact of history. Let us therefore see who in all of history has come from the "west"?  Or, who is there other than the six named that may be renowned with teachings like the former?  

44. I know of none and certainly not one to have emerged from the west. For no one like this has yet in all that history come from the west. And for a second, to question the "west".  The west must mean "from Gentiles", to come from the nations, one other than from Israel.

45. The next question then would be if it be possible for such a ruler or teacher to come from Gentiles rather than from Israel.  For did the Lord ever call for a prince of Gentiles?  Or who among those, which the Lord has called, were not of Israel?

46. David, as also Solomon, Moses, Joshua, and Paul, were all of Israel.  This leaves only Enoch, as one not from Israel yet coming from the northeast.  That therefore leaves to discover from where the seventh originated. For seeing he was to emerge from the west, does not mean that he originated from the same.

47. But to continue with the question regarding the “ west” as the area from which he is to emerge, if we can discover "who" he might be we may also discover from "where" he came.  

48. The Lord gave Elijah to write concerning our time that a prince would arise, or “king” as he coins it, quote: "And a king, who is called, King of peace, will arise from the west and run upon the sea like a roaring lion."  Thus we have a second place, a confirmation to the first, that one is to emerge from, or rise up in the west.  

49. Clearly the river from the west is a prince, or a king, and also seen as a Lion. And since the time period corresponds to that in which this prince was to come, and Esdras referring to him by Lion, and a star, and Jacob as a star, and again Joseph as a Lion, all these speak of the same person.

50. But to consider him to come of Gentiles is still another question, for did not the Lord say of Israel: "Out of you shall come all rulers, the Head, the tail and tent-peg". The Lord may have left Israel to go to Gentiles, but where it comes to the "Heads"; "these will all be of you", so the Lord said.  

51. Nor was Israel cast off, but the Lord went to Gentiles only to fill in that, which had fallen out of Israel.  Wherefore the tree was never cut down, but having lost some branches, other branches (Gentiles) were grafted in, one however was not out of Israel, namely Enoch.   

52. And so here is a marvelous understanding how although the Lord had sworn that all rulers shall be of Israel, yet here are two of the seven that are not seen coming of Israel.  

53. And thus, how may these be justified in light of all that has been said? For an answer to this riddle we must go into other prophecies to place more pieces of the puzzle into place whereby we may gain a greater oversight.

54. For the moment however let us see from “where” this last river might be, and where the same may be written.  We know that he is to come in the end-time, and that he is mentioned by the various prophecies as I previous stated.  

55. There is also the reference to him that; “ to him would be given a knowledge as no other in his time, a knowledge that in times before was not heard or spoken.  He, for one, was to understand and pronounce the foundations off the earth.

56.   And so the Lord speaks of him by Isaiah: "I stirred one up from the north.  And he has come, from the rising of the sun, and He shall call upon My name."

57. Thus he is from the "north", from which the Lord would stir him up, so that in due time he might come upon the sea from the west.  For it is of him that the Lord continued saying by Isaiah; "Who has told it from the beginning?  Who heard his words from before?  No one has, but I as the First revealed it to him."

58. I now am from the north where the Lord stirred my soul to seek Him, and from where He brought me to the west that the prophecy thus spoken might be fulfilled, and Jerusalem might receive a messenger of good tidings.

ISLAND AND DIRECTIONS

59. Enoch also states that he saw large islands in the sea and in land, that there were "seventy two" in the Erythraean Sea. These islands are the men of God, the prophets, and others.  In a division, there are three times twenty-four.  There were a total of seventy-two prophets in Israel, though prophets as we usually call prophets, there are twenty-four.

60. Thus we note how previous to the flood which destroyed the first race of men; the number of those, which were to be prophets (islands) in Israel, was named.  And every one of these has come and has been named.

61. Enoch also mentions four directions.  The first is the "Orient", which is so because it is the first.  The second is the "South", because the Lord will descend there.  And the third, the "Occident", because it is diminished. While the fourth is called the "North", and is divided in three.  

62. When the Lord spoke that he would stir one from the north, He also said from the rising of the sun. The dawn however is in the east, the sun always rising from the east.  But in the north is the dwelling of men, the water, the lakes, and the rivers and clouds.  And was not the garden of righteousness there?

63. This term then; "From the rising of the sun," is not for the digestion of the children of men, but to whomever the Lord, the Almighty One will grant the same.

The Lion as a Ram

64. In the dream visions which Enoch relates, showing the righteous and elect from beginning to end, he mentions a certain one, a ram who received a great horn. For while many attempted to grow horns, the ravens (Evil spirits) kept crushing their horns, they were prevented from speaking out to make for a repose.  But these were unable to crush the horn of that one ram.

65. This ram and his horn were prefigured in the vision of Joseph as a Lamb and a Lion, the Lamb of God born of a virgin, with a Lion that He held by the hand. Thus it is no wonder that these ravens were unable to crush that horn, since that Horn is the Lamb of God, the ram himself being the Lion.  

66. The shepherds therefore and the ravens are making their attack upon the mighty Son of God rather than upon a man. In the course of time now this ram will lay down his life to be sacrificed, but the Horn will continue to judge them, and to slay them until He comes down in person and visible to all.

67. This ram and the horn are also seen in that King of peace of which Elijah spoke.  For while he said that this King would run upon the sea like a roaring Lion (The Lord to visit men, to inquire into their deeds), it states further that He would kill the king of injustice, namely the devil.

68.   Accordingly this devil will be killed after the Lion has been sacrificed.  That "King of peace" therefore is two persons, like as the ram and his Horn are two. The time will then arrive that judgment will be held, and the shepherds will be judged beginning by the first up to those that were last, and they will be cast into the torments, which is like fire when it burns.

69. And regarding the sheep Enoch states; "Then I saw all the sheep that had survived, and all the animals upon the earth, and the birds falling down and worshipping those sheep, making petition and obeying them in every respect."

70. For it is written in another place: "And they shall bow down and lick the dust of your feet".  For these sheep are the remnant of Israel, while the beast and the birds are those remaining of the nations.

71. Then Enoch states; "Thereafter I saw those three who were white, the former ones who had caused me to go up, and they took me by the hand, and also the hand of that ram holding me.  And they elevated me and set me in the midst of these sheep prior to the occurrence of judgment."

72. The three wearing white, are the holy angels who previously had taken Enoch up, and had shown him these many things, who also executed the vengeance at the first judgment prior to the flood, together with a fourth Angel, which is the angel of the Lord.  

73. These two judges then, Enoch and the ram were being brought to the scene of the judgment to bear testimony, and for yet another reason were they brought to Israel and placed among the children of Jacob.

74.   For here we come to the mystery of the how and why there are two stars that did not come out of Israel, and yet were heads - while the Lord by Zechariah clearly proclaimed: "Out of them (Israel) shall come the Cornerstone, out of them the tent-peg, out of them every ruler."

75. Who therefore are they that they seem to have a right to be counted as rulers?  For it was to this end that the angels will take up these two to place them with Israel, as to say to Israel.  Behold, these two have the right with you, for though they are not out of you, yet they are of you, and founded within you in the marvelous workings and wisdom of the Father.

76. For the Lord will show Israel that every word spoken is faithful and true.  And thus there is a mystery of these two rivers how they became -of Israel and not of Israel - even as the Lord Himself is - the Jesus born of David and the Zerubabel, which means from the world.

77. As therefore the Lord is of the world, and of Israel, of each in a special and unique way, being of both and yet one, so also these two rivers.  One from before, and one in coming after. Enoch was from before, for in his loins were Noah as well as Abraham, and Jacob, while the ram is like Zerubabel, a son of the world, yet reared and planted in Israel.

78. For again, just as the father of Zerubabel was Shealtiel, so the Father of the ram is in the same likeness, of Shealtiel, coming from God.  

PLANT OF RIGHTEOUSNESS

79. Enoch relates the week of man's dwelling on earth.  And he states; "I was born the seventh during the first week, during which judgment and righteousness continued to endure.  After me in the second week, there shall arise great and evil things, deceit will grow, and therein the first consummation will take place.  But also a certain man shall be saved therein.  And after this is ended, injustice shall become greater, and He shall make a law for sinners."

80. A week now is as a day, they being a thousand years, to which both Peter and Barnabas also testified.  Enoch then was the seventh from Adam, and the consummation in the second week, was the flood in the year 1656 after Adam, and Noah was the one saved from that destruction.

81. After the flood, the people grew to be ungodly and the Lord separated Abraham, which became a great people whom He led out of Egypt, in whose presence He had Moses write down a law, which was a law for sinners, for those who do not sin require no law.

82. Then Enoch words continue:   "Then in the third week, a man shall he elected as a plant of righteous judgment.  And after him, One shall emerge as the "Eternal plant of righteousness".  And at the completion of that week, visions of old and righteous ones shall be seen, and a law shall be made with an enclosure for all generations.

83. After that in the fourth week, at the completion of glory, a house, and a kingdom shall be built.  And in the fifth, those who happen to be in it shall all be blindfolded.  The hearts of them shall forget wisdom.  In it however, a certain man shall ascend, and the house of the kingdom shall be burned with fire, and the whole clan of the chosen root shall therein be dispersed."

84. The plant of righteous judgment is king David, after whom would emerge Christ Jesus, the Savior of the world as the Eternal plant of righteousness, who came at the ending of the fourth and beginning of the fifth, to whom is also the reference of the one that ascended at that period of time.

85.   The visions then is the prophets and prophecy, while a law with an enclosure, is faith to righteousness, the law enclosed by faith.   Thereafter, the Lord having ascended, the temple was burned in this fifth week, the year 70-AD, and Israel was dispersed in exile.

86. For thus it was spoken: "He shall give them up until the time when she who is in travail has brought forth."

87. Those then which were born in the fifth week were blindfolded for the Lord had left them, for the grave sins of their fathers, and they as well continued to provoke the Lord to anger, as it is to this day near the ending of the sixth week. Their heart was to forget wisdom, for he who does not remember the laws and the institutions of the Lord is without wisdom.

88. Then Enoch states;  "After that in the sixth week, an apostate generation shall arise.  Its deeds shall be many, and all of them shall be criminal.  And at its completion, there shall be elected the elect one of righteousness, from the Eternal plant of righteousness, to whom shall be given seven-fold wisdom and knowledge."

89. The Lord made no overstatement in regards to this generation in which we have come as the "most apostate" generation of all.  And O what an irony, the nations in this day priding themselves being civilized, more so than their forebears, while in fact they are more uncivilized than any, being the most apostate of all.

90. For not some of their deeds, but "all" of their deeds would be criminal.  And indeed everything, which they do, or do not do, is criminal and oppression. As the earth aged, and those born of an aged woman are more weak, so these are weak and distorted, and cowardice, and without zeal.

91.   Yet even among all this corruption and vice, among a generation that is exceedingly dim-sighted and lost, one was to come as an elected one.  One not elected from among men, but rather of the body of Christ Jesus, of the Eternal plant of righteousness, as a son of Him, one in His likeness, as a part of His own image, or, as a sprig of the Cedar of the world.

92. Note how in all the weeks of the earth, there were to come three plants of righteousness, one of whom was an Eternal plant, and one as a plant or image of Him, while the other is called a plant of righteous judgment.

93. For as we saw in the prophecy of the seven rivers, there are two seas, the great sea, and Israel.  And the Lord has appointed rulers over each of them, with the Lord himself being over both. By these the Almighty Lord will govern and rule the whole world, the whole innumerable multitudes, which He caused to come forth from Adam.

94. King David therefore is a most glorious prince, in that the Lord choose him prince of all His people.  While the lion, less in stature, was elected prince of Gentiles.

95. And where it states; "sevenfold wisdom and knowledge", is to confound the world.  And now my beloved I have thought to perform that which I must do after this age, in my joy, as well as in humility, and after the desire of my youth.

The  Cedars.      

96. From Ezekiel:  Thus spoke the Lord; "I Myself wilt take a sprig from the lofty top of the Cedar, and I will set it out.  I will break off from the topmost of its young twigs a tender one.  And l Myself will plant it upon a high and lofty mountain, on the mountain height of Israel will I plant it, that it may bring forth boughs, and bear fruit, and become a noble cedar.

97. And under it will dwell all kinds of beast, in the shadow of its branches birds of every sort will nest.  And all the trees of the field will know that I the Lord bring low the high tree, and make high the low tree, dry up the green tree, and make the dry tree to flourish.  I the Lord have spoken, and I will do it."

98. The lofty Cedar is the Lord, and we are upon Him as twigs and leaves and branches, and without Him, or apart from Him, we can do nothing.  When a leaf or a twig falls off, it withers, as he said: "He that does not remain in Me, and I in him, he can do nothing."

99. But then to remain in Him, who is that "Him" so we may know in whom to remain?  He is His "word" in which to believe.  He who keeps His word, all His word, are those who know Him, who serve the true Christ.   And they that do not keep themselves to His word, are as the leaves fallen from the tree, which shall wither.  

100. For again, the Cedar does not shed its leaves like so many other trees, but they stay green throughout the seasons. We must remain upon Him, in stillness or in heat, moved in a breeze or vigorously in a storm.

101.   But now behold what the Almighty Father does with one of the twigs, He takes away one, breaking it off, but not with the intend that it should wither, but rather to plant it. To set it out on its own, so that from it a full cedar may be grown to provide a dwelling and shade for the beast of the field and for the birds.

102. To be thus broken off and planted to take roots was a difficult time, but food and moist were given him, moreover the ground was excellent, since he was planted on the mountain of Israel. And that mountain is again "He" from whom the twig was broken off.  The Lord the Father therefore planted him within and upon his Lord and Savior from whom he was taken.

103. And so it is as had he never left Him.  He then being both of Him and in Him, not a separate seedling, would he not grow in the image of Him from whom he came, and in whom his roots were founded?

The Angel of the Lord

104. From Revelations: "Then I saw another mighty angel coming down from heaven wrapped in a cloud, with a rainbow over His head.  And His face was like the sun, and His legs like pillars of fire.  He had a little scroll open in His hand, and He set his right foot on the sea and his left foot on the land.

105. And He called out with a loud voice like a lion roaring.  And when He called out, the seven thunders sounded.  And I was about to write, when I heard a voice from heaven saying: Seal up what the seven thunders have said, and do not write it down."

106. You recall how Joseph was given a vision wherein there were a Lamb and a lion, and how the beasts (Gentiles) ran up against them, and the Lamb trod them under foot. It is the lion here as the one visible, while the Lamb would not be visible to the human eye.  Likewise, John reveals saying, "wrapped in a cloud".

107. Aside of the Lamb and the lion, we have seen a ram and a Horn, a King of peace, a prince and his anointing and here an Angel setting His feet.

108.   The interpretation of this vision is the Lord coming down in His angel.  The fact that the angel is the Lord, is noted by the rainbow over His head, and also His face - as the Sun signifies the Lord, the Word of God, while His legs - like pillars of fire, signifies judgment.

109.   Or to put this in other words.  It is the Lord Himself who is coming down invisible to the human eye, coming in Spirit, and His speech would be of judgment, with the sound thereof like thunder.

110. But how shall a man hear the voice of the Lord, Him remaining invisible?  Shall we hear voices from the clouds, or speech from the thunder?  No, but the Lord has taken one by the hand by whose mouth He will speak, and the thunders as the angel spoke will be sounded.  And that, which the thunders sounded, will now be brought to bear.

111. John was not allowed to write down what the thunders had sounded, but they were nonetheless given us, for John was told to take and eat the scroll. When therefore he ate the scroll he ensured that these things would come into us.  And where it states; "It will be bitter to your stomach, but sweet as honey in your mouth".  So indeed it is very bitter, but O so sweet in the mouth.

112. And not to John was it said that he must again prophesy about many people and nations and tongues and kings, for John was on the island Patmos, and about to be taken to his eternal home.  It was thus for another in whom the scroll would be for digestion and for taste as well.

113.   John clearly concurs with Joseph, with Elijah, and with Enoch, for the right foot upon the sea has two meanings.  The right is more than the left, as the greater of the two, while it was the same Greater One in all cases, which was to come upon the sea, to execute judgment. While the left foot on land is of the earth, and signifies a man.  And like Elijah as also Esdras testify of the Lion roaring, so John speaks of the voice of the angel, as a roaring lion.

114. Note therefore how the prophets in their various times and their various prophecies concur with one another, each in another likeness to the same end.  And with all this the Lord reveals to His elect and to the righteous the things that are to come upon the earth in the days before His coming.

115. And to this same end it is that I reveal myself to you, for if not for you my dearly beloved - I would not have revealed myself, nor would I have said within the hearing of all the world that my anointing was a royal one.

City of refuge

This is for the very wise, for whom I will pronounce it

116. Joseph came into Egypt.  But instead let us say; Israel came unto Gentiles.  It is the story of Joseph and Aseneth.  But instead of saying Joseph and Aseneth, let us say, Israel and Gentiles, or God and man, or bride and groom. For Joseph came into Egypt that he might be for a Messiah unto them, a deliverer.  

117. And in doing so was given the most beautiful of virgins, "a daughter of repentance". For the Lord had also written many from among Gentiles in the book of life, which were to be brought into the fold.

118. Joseph was that son of Jacob - beloved of him, but scorned of his brothers, for which reason the Gentiles had cause to rejoice.  For Joseph was like a door, an open door for Gentiles to enter into the tribe of Israel as children unto Abraham.   

119. Because, for as much as Aseneth became a mother in Israel, her children in the union with Israel would be the ones from among Gentiles to be saved, and no-one "except these" born of Israel through Aseneth.

120. This is a deep mystery with much meaning.  For just as no one from among Gentiles can be saved except they are born of Aseneth (as in the seed passing within her to give birth), so she is the mother of all Gentiles that are written in the book of life.   

121. If anyone from among Gentiles cannot call her mother, he cannot enter life.  Christ Jesus is the salvation of all that believe on Him, but except they pass by the city of refuge (Aseneth - Repentance); they cannot come unto Him.

122. As for the Israelites they are no exception in this respect, they however have Sarah for mother, and also Rebecca, and Lea, and Rachel which the Gentiles do not have.  Wherefore there is a difference, and that difference will become evident in the near future.

123.   There is a great deal of understanding here but not such that I can write here for the eyes of everyone.  But to proceed with my intend, consider into what the Lord named Aseneth, to realize how she is figurative to the salvation of Gentiles.

124. In Israel it has been spoken of "two" Messiah’s, the Son of David, and, a son of Joseph.  The Gentiles may not pay much attention to these words spoken in Israel, for so they muse; What have we to do with Joseph, or a son of Joseph, since we have Christ Jesus the Son of David, which in their (ill spoken opinion), is denied by the Jews.

125. But Gentiles - more than Israel should have interest in this son of Joseph, and in Joseph in that by means of him Christ has become of salvation to them. If it were not so, there would have been no bridge by which the Lord Jesus passed from Israel to Gentiles at the time after He had risen from the grave, and sent His servants to preach good news to the Gentiles.

126. Your heart now may not comprehend all that I now pronounce, since I speak in the understanding which the Father of all creation endowed on me to teach knowledge to the sons of men.   But you likewise must reach for understanding, and give your heart in the Spirit of gentleness and meekness, which is the Spirit of wisdom, whereby understanding unto my words may be granted you.

127.   For as much then as Gentiles know from historic account that Joseph became a Messiah to Gentiles in Egypt, you should have considered the whole matter, which is not only in Joseph, but in his sons as well, and how Joseph not only came saving Gentiles, but he was there for a blessing to his father Israel as well.

128. For in here, Israel might have angered the Lord so much that He should grieve for having made His promise to them, but in the same token, the Lord fore-came this in His preparation long before the sons of Israel provoked Him to exile them.   

129. In this blessing then for Israel, it was not Joseph who came to his father Israel, but Israel came unto him, and so both Gentiles and Israel were delivered of the famine.

130. Joseph was realistic in delivering Egypt to come to them as a Messiah of God.  And so also the son of Joseph would be realistic in delivering the "greater Egypt".  For there are "two" Egypt’s, the one before the exodus, and the one after, as also the Egypt as the nation of Egypt, and Egypt as the whole world of Gentiles.

131. And since the whole world of Gentiles is also known as Babel, or Babylon, the reference of one or the other Babylon, or Egypt, each have their specifics. As then there was a Messiah to the first Egypt, so there is one to the greater Egypt.  For Joseph had two sons, the first was in the strength of Israel, whose name was Manasseh, meaning, "one who forgets".

132. And in the kings of Israel one by that name renounced the God of Israel, by whom Isaiah was sawed in halves, and who brought destruction and exile to Israel, causing many in Israel to die. But the second, "coming after", named Ephraim was figurative for grace, both in Israel as well as in Gentiles.  Him being second signifies "One coming after".  And him was given the greater blessing.

133.   For although "Israel" said; "No father, this is my firstborn," when the "Lord" crossed His arms to bless the two sons. The Lord said; "I know it son, I know it, he also shall become a people and be great, nevertheless his younger brother shall be greater than he, and his descendants shall become a multitude of nations".

134. Note therefore how I did not say; how "Joseph" said, and "Israel" answered, but how the "Lord" spoke, and "Israel" was displeased that a greater blessing went to the second born, and he made the motion to lift his fathers hand away from the lad.  For thus was Israel upset in that God had given a blessing in Gentiles - departing from Israel.

135. And now take still another look at what Israel said to Joseph,  "How his descendants shall become a multitude of nations."  For how is this possible?  Did not Israel keep to itself - to return its tribes?  How then did a whole multitude of nations come from just one tribe thereof?

136. Obviously the Lord did not speak after the flesh.  The sons of Joseph resemble two nations, both of the same mother, and with them are Levi and Judah. And these came to be added to the twelve, to bring the tally of the sons of Israel to fourteen.

137. And now behold how these two are interwoven, and compare to form the marvelous works of the Lord.  For in Joseph having two sons, the whole world was sown together with Israel in his sons Levi and Judah.  

138. And this is indeed a mouth full in this single sentence.  For recall how Levi caught hold of the Sun, while Judah obtained the moon and Joseph caught the great bull.  And note also the names of these sons.

139.   The firstborn Manasseh means; "one who forgets", while Ephraim means; "double fruit".  Manasseh is figurative of Israel in all those who forgot the Lord their God, and for which reason they were cast off, instead of which their blessing went to Ephraim, that is to say, to a double fruit, both Israel as well as Gentiles.

140. Joseph, the father of Ephraim was for Israel, while his mother Aseneth, for Gentiles.  And being double fruit, he is yet more figurative in two ways.  In Israel, as coming after, for the Israel that is to be established, who will exceed the Israel that was first.

141. And as the son of Joseph in the union with Aseneth, a Messiah to a whole multitude of nations, in "double fruit".  Joseph in his person prefigured the Christ saving both Egypt and the household of Jacob. Joseph thus took "two" horns.  

142. And this became further defined in his son, his second born, in the one coming after.  Joseph as a Messiah related his essence unto his son, which then became as two Messiah’s, since this son was double fruit.

143. But this of course is not quite accurate, for it is not two Messiah’s, but One double Messiah, or just one Messiah having a double to a different and also a lesser essence. One may be called after the heart of the Spirit, with the other in the heart of men.  One may be called, One in all, while the other is many in One.

144.   Ephraim as double fruit prefigures Christ in the salvation of Israel, as well as that of the greater Egypt, which translates as the world of Gentiles. Note then also how Jacob blesses the two sons, he crosses his hands yes, but what else?  Moses writes to say; "And he blessed "Joseph".  Not saying Manasseh and Ephraim nor, the sons of Joseph, but he blessed "Joseph".

145. Let it therefore not be said that the blessing of the Lord in Gentiles is the same as Israel, nor that the higher blessing on Ephraim concluded Gentiles as greater, nor even equal, for the father is more than the mother.  

146. Nor do the Gentiles have anything over Israel in this "second coming after", since it was foremost" in Joseph, meaning Christ Jesus, which is simultaneous with Israel.

147. And no-one could have said it better than Paul, as he said; "In the overflowing of Israel Gentiles rejoice."  The blessing therefore is to both Israel and Gentiles, but in the manner as Paul specified. How beautiful then are the words as Jacob said; "By you Israel will pronounce blessings saying, God make you as Ephraim and as Manasseh."

148. The words, "by you", refer to someone by whom Israel will pronounce blessings.  And who would this be, if not the Lord the Redeemer, in whom Israel will bless the world saying; God make you as Ephraim and Manasseh, or, as one who is first, but also forgetful, and as, one who is last, being a double fruit and double blessing.

149.   The blessing on Joseph means upon the whole house of Israel.  But since Joseph was reviled by his brothers, and sold to the Gentiles, and had received two sons as statutes to the race of men, the blessing became divided, still foremost to Israel, but the wrongs of the brothers cut a blessing for others instead.

150. The sons of God born through Aseneth in Gentiles are more blessed than those of Israel, which were humiliated.  But not all Israel was humiliated, and in this Israel remains great and lofty over all the earth.

151. For if we speak of humiliation in Gentiles, this is yet greater, for how long do these Gentiles have the gospel, and how few have taken it to heart? Half of the multitude still are pleased in dumb idols, while the other half worship the idols under a facade, having made hypocrites of themselves.  And that which is left of these two halves is very little.

152. Jacob in his blessing says:  "In them let my name be perpetuated, and the name of my fathers Abraham and Isaac, and let them grow into a multitude in the midst of the earth."

153. He points to the midst of the Earth as Israel, who lives upon the very navel of the earth, but it also means the midst of all, to be in the midst of all.

154. And yes what have I spoken, words that are difficult to comprehend, but it is for the wise that I have spoken these words.

  ZERUBABEL

155. Haggai writes: "And the word of the Lord came to me.  Speak to Zerubabel governor of Judah saying I am about to shake the heavens and the earth - to overthrow the thrones of kingdoms.  I am about to destroy the strength of the kingdoms of the nations and overthrow the chariots, and their riders shall go down, everyone by the sword of his fellow.  

156. On that day says the Lord of Host, I will take you O Zerubabel, My servant the son of Shealtiel, says the Lord, and make you like a signet ring, for I have chosen you.  Says the Lord."

157. The fact that the Lord by the hand of Zerubabel will destroy nations cannot be in reference to the Zerubabel in the time of Haggai.  The Lord here is speaking of the last period shortly before the day of judgment, the Lord Jesus is thus also called Zerubabel.

158. Zerubabel than means; "shoot of Babel", which again translates into; "shoot of the world".  Is then our Lord also a shoot of the world?  And how is all this interwoven?

159.   The Lord refers to Zerubabel as, “The son of Shealtiel", who was the son of king Jehoi'achin.  But Shealtiel left no heir, and his brother Pedai'ah performed the service to raise a son to his name by his widow of which Zerubabel was born.

160. Who therefore was Zerubabel?  The name Shealtiel means, "given of God", or "I have asked of God."  And Pedai'ah means, "redeemed of God". The Lord then is One God, and though we speak of the Father and the Son, both are one God, for there is but "one" God.  

161. In this context therefore, God being only one, how did He obtain a son?

162. To answer this, conceive Shealtiel as God who has no heir, but He has a beloved, so that in his seed, this beautiful lady named Israel, by David as Pedai'ah, she might bear a son named Zerubabel to Shealtiel, which is unto God, and this Zerubabel is also named Jesus.

163. For is it not somewhere written, "This day I have begotten you".  Which entails that He was not until that day when the Lord begot Him, and yet He was from everlasting since He was the Son of God, and God.

164. Zerubabel therefore as the son of Shealtiel is, "Gift in request of God."  And Jesus likewise.  Putting the two together, Zerubabel-Shealtiel, reads, “A shoot of the world given of, or requested of God".

165.   And so here we see Ephraim again, the double fruit, one named Jesus, the other Zerubabel.  One is the offspring of David in God, the other an offspring, or shoot of the world in God.

166. Both are one and the same, and yet there is a double fruit.  It is not like He is one, and also two, but rather that both are one tree, for this one tree has double fruit.  For Joseph was single in himself, but his fruit Ephraim - a double fruit.

167. And this double fruit came in the union of Joseph with Aseneth, as in Israel with Gentiles.  Ephraim in its dual reference can be seen as son of Joseph, and son of Israel, from which also may have come the idea to say, "two Messiah’s", one of David, and one of Joseph.

168. I in my being, am born of Gentiles, my mother is Aseneth, a Gentile, while my father is Shealtiel all the same, in that the Lord is my Father, not in the seed of Shealtiel, but to His name, in the seed of another.

169. The seed which brought me forth to God (as Shealtiel) is indeed Pedai'ah, in redemption, in the redemption of He who is of Israel and of God.  Wherefore in that respect there is a third Zerubabel. To which Ezekiel testifies as; a twig taken from the top of the lofty Cedar, who was set in a high and lofty mountain, the mountain height of Israel, which is the Lord the Redeemer.

170. And note also who the Husband-man is, who it is that breaks off and plants?  And then recall how the Lord testifies to this, as, "Taught of Him". In my being I am taught of the Father, taken from the Son, and planted in the Son, that even as the Lord is Zerubabel, I may be in the image of Him.

171.   Where then the Lord said;  "I will take you O Zerubabel and make you a signet ring," and, where the Lord shows Him to hold what appears as a lion on his left, they are one in the other, the lion in the Lamb, and the Lamb directing the lion.

172. Where; when One is Zerubabel, so is the other in the image thereof, just as the twig of the great Cedar, when grown to fullness as a noble cedar, is the very image of where he came from.

173. For the rulers which had their own ways of doing as they saw fit, the Lord thought to create a ruler after the image of His own self, after the image of His only begotten Son, so that he might be just as the Lord said.  "Noble" and He calls him, a king of peace, even as His Son is King of peace.

174. Israel came to speak of two Messiah’s, a son of David, and one of Joseph.  Not I therefore came with that idea, but I cannot deny how they spoke in truth.  But if I am allowed to improve upon it, I would state that the two are "one" Messiah, that in fact, there is only "One" Messiah.”

175. Figuratively, we can however speak of many Messiah’s.  David was a Messiah, in that he is God’s redeemer in Israel, to raise heir to the throne.

176. For here again, not David is the redeemer of Israel as Pedai'ah was not the throne, but Pedai'ah was sent to the widow of Him who was on the throne to raise a son unto His name.  In this context David is placed with Israel in which the Son of God was born.

177.   This all in itself then is most marvelous to say, "Son of God born".  For what is born - is human, - while God is one God, and all one in himself now and always.  And to even be able to speak of "the Son of God", is perhaps the most marvelous mystery of all.

178. And the only way, in which I can explain this best, is to say, "God with us".  For that in reality is what our Lord is, He is God with us.

179. He therefore as Son of God and Son of man, being with us, walking with us, talking with us, and even dying with us, is a mystery that exceeds comprehension.

180. Make no mistake; he has not yet learned in whose mind this mystery does not exceed comprehension.  For just as the wise still reaches for wisdom to become wise, while to the fool all wisdom is known, so he that has, knows what he has not, while he that has not, does not know what he has.

181. As now Christ Jesus is the Son of God, and God, there being but One God, even so that one born of the Messiah of the Son of God, is himself a Messiah, and a son of the Messiah, which makes him a son of God as well, a son of the Son.

182. As then the Lord said; "The Father is greater than Me," He spoke as a Son. And where He said; "The Father and I are One," He spoke as being God.  

183. And I likewise am able to pronounce saying: "Of the Messiah I am His son, and again I am a Messiah. As thus there is but One Messiah, they are equally two Messiahs, even as there is but One God, they are equally two in One.   

Offer to Inheritance

184. The Lord promised Abraham the possession of the world, the land of his inheritance.  And Abraham asked for a token whereby he might know how this was to come to pass.

185. And the Lord said: "Bring Me a three year old heifer, a three year old she goat, and a three year old ram, a turtledove, and a young dove."

186. And Abraham brought them and divided the animals in two parts, but he did not cut the two birds in halves.  And he chased the evil birds away from the offering.  What now may all this mean that the animals had to be three years of age, and that two of the animals were to be females, while from the sheep family it was to he a male?

187. In this offering, so the angel said; "I shall place the ages."  For why also were there two doves, with the first a Turtledove, and the other a young dove?

188. The offering is in answer to Abraham's request how he might know to possess the land.  This offering explains the ages, and his possession.

189. The fact that there were three animals, told Abraham that his descendants would be from all nations, but chiefly (or male) in Israel, since the ram defines the sheep of Israel, they being male.

190. And they can only be male in that the Gentiles received their salvation through Israel, in the seed of, and overshadowing of the male.  The Gentiles therefore are female's, cows and goats defining Gentiles.

191.   The age then of the animals defines a calling, as also the heifer, which is a "virgin female".  For who, having once given birth, having interwoven themselves with one, shall yet again repeat the same with another?

192. And how shall he be acceptable, a pure offer, one that has passed the age of all accounting?  And why two doves, while there is but one Savior of the world?  These are they in whom the Lord brings life and peace unto the world, and salvation in the high heavens.

193. Thus Abraham was shown the Messiah, as were it two Messiah’s in which his inheritance would be established.  And these were to be whole offerings, not cut in halves, while the animals were cut in halves, for again the Lord said of those who were to follow him: "Eat my flesh, and drink my blood."  And; "I will refine them as gold in the furnace.

194.   The cutting, is affliction.  But also the doves were to be killed that they might be offerings.  And it is also on the wings of these that Abraham in all his descendants might rise to know the secrets of heaven, and the marvels of Gods creation.

195. For Iaoel, the Angel, is the Lord, and the Angel of the Lord who rises on these wings to show Abraham his possession.  For in Christ Jesus, wisdom and understanding came to the children of men.

196. And not Abraham went and fetched these offerings, for how could he? Abraham was the father of many nations, and having departed at age 175, he left his descendants after him.

197. Therefore also the offerings were following him unto the altar.  And the altar is not stone, nor wood, nor earth, but Spirit, the Spirits of the Lord by whom the offerings are borne. For again, how shall any altar made of stone raise him who is offered into the heavens of God?

198. Moses speaks of Abraham bringing the animals, which is figurative, since in reality each of these came after him through the ages in which the Lord ordained them.

199. This have I spoken, and I shall not here elaborate further.  

       Precepts of Wisdom 

200.      The head-warden of Hades was somewhat confused when he was told that the Mighty One of God, the Deliverer of men was coming to his place when only roughly four thousand years had passed. For so he said, "The Son of God is not to come until six thousand years are passed." 

201. Thus the angels of the vaults of death knew that a cloud overshadowed mount Sinai for six days when Moses was to receive of the Lord the law. For the Lord called to him out of the clouds on the seventh day.

202. But I do not wish to imply that this head-warden had understood the meaning of this, that this overshadowing was figurative for the six days or six thousand years in which the Lord would be hidden. After all it was revealed at creation that in six days the earth was made, and on the seventh the works of the Lord were brought to their rest. 

203. It was therefore not all that secretive that there would be six thousand years to the coming of the Lord to take possession of His inheritance.

204.   And if the guardians of the tombs of death have access to the words spoken by the servants of the Lord, then they ought also to know that, at that time not all of the dead shall be raised, but chiefly those who labored for the greater damnation, the false shepherds, the potentates of the earth, and the rich, and landlords, all the mighty who have made themselves to stink. 

205. All the righteous then and the elect of God shall behold and rejoice over them. While the rest shall not come to stand before the tribunal until the thousand year reign is ended, when the Creator of all flesh will judge the living and the dead, and create a new heaven and a new earth.

206. Therefore also was it spoken of a second death. And those which are raised to life at the first - over them death no longer has any power, they being justified in the blood of the Lamb. All these therefore which shall behold the glory in which the righteous have come, and the torment in which the potentates have been brought, and they are to await the day of their judgment, they shall pine away in fear and in sadness until the day of their judgment.

207. This head-warden of Hades then was correct in saying that the Mighty One of God was not to come before six thousand years. But what he did not know, nor what the Satan had realized was that the Lord our God was to come ahead of that date, to surprise the powers of death, to thus ravish their strongholds when they were least expecting it.  

208. And so within the hour the Lord came, and in stealth, so that even the angels of the lower heavens were unaware that He passed by them on His passage to the earth.

209.   But while the Satan and his subordinates, nor the angels of the lower heavens knew, the demons (that is to say, the children of the angels whose mothers had been human) many of them knew. For we have their testimony in the gospels as they said. "Thou art the Christ, the Son of God".

210. And so, while His person was revealed to many that believed in Him because the Holy Spirit had revealed it to them, wherefore they believed. For the Lord said to Peter: "Blessed are you Simon Peter, for flesh and blood has not revealed this to you, but the Spirit of My Father." 

211. But as to how these giants of before the flood, the demons, how they knew, I know not. It could well be that they believed the Scriptures, and themselves never having been in heaven, they might have realized that here was a Great one of Heaven, and who else could He be?

212. It is my aim to emphasize knowledge and understanding as an essential factor to being man. My heart however does not only go out for man, the creature of dusts but I concur with Michael the archangel as he spoke to Raphael concerning the judgment of the fallen angels as he said:

213. "Who is able to endure the severity of the judgment which has been executed, and before which one melts away? And who is he whose heart does not become sordid in respect to this matter? And whose reins do not become stirred up from the Word of the judgment, which has been pronounced against them? They shall not prosper before the eye of the Lord, for they have quarreled with the Lord of the spirits."

214. And now my heart melts for the sons of men, and for the pains that are to come upon them, because they being irrational quarrel continually. For even as they set their mouth against me, they are not contending with me, but with the Mighty one of God. 

215. And who is man to contend with his Maker and live? They lack knowledge, for which reason also they boast themselves against their own star. If now only they had understanding they might save their necks from being broken, but alas it is not so, and the judgment upon them is great.

216.   I said; what was to become of them, and I also mentioned the fall of the angels, for not only will the fathers be cast headlong, but their children also will perish. And as I mentioned how the heart of Michael became sordid on account of their judgment.  

217. If now only the kings and the potentates of the earth would realize these things, so they might not be cast headlong as well. For how else must I put it to warn them, to admonish them? How will I make them listen to save their own souls? One can lead a horse to water, but not make him drink.

218. The Lord is greatly to be feared, for if He did not spare the men of Sodom which were less wicked than the men of this generation, how will they think to escape His judgment? Did He not destroy the entire Egyptian army in the Red Sea? And did He not drown all the race that were with Noah? 

219. Some imagine that the end of the world will be like a nuclear holocaust, but such would be a blessing compared to what "is" coming.

220. Being blessed with knowledge and understanding I however know very well that they will not listen until it actually comes upon them, then, afterwards when it is too late they will acknowledge that they should have listened.

221. Pride is a terrible thing, for because of it knowledge cannot enter, and self glory most horrible, because it voids understanding. And although I know that neither knowledge nor understanding can become part of a man lest first his pride is removed from him, yet I continue to speak, to try for their souls both with honey and with wounds.

222.   It is correct; that revelation in the Spirit of the Lord unto a man is simultaneous with knowledge and understanding. For clearly the word of the Lord is knowledge and understanding, and becomes us as wisdom. 

223. Of himself man is only beast, if man is to be man, he is to have knowledge and understanding of his Creator. When therefore he denies his Creator, and scorns His judgments, how will man gain the essentials for his life, as well as him as being man?

224. It was said to Moses that the Lord chose Israel as a people unto Himself, that He sanctified them from all the sons of man, from many nations. This now can be taken two ways, one; as in taking Abraham from many nations, or, as the sons of many nations into one Israel. 

225. And for these the Lord did not suffer that evil spirits should lead them, but to them He gave His Spirit so they might overcome the evil. While for the others He caused other spirits to rule so they might lead them astray from following Him. Because, He knew their heart, and had not chosen them as His own sons, a people special to Himself.

226. And who will judge the Lord for going forth to show mercy to those, which He elected for himself? For did He not make all men as men, and did He not show mercy unto all? 

227. For quite indeed, He gave His Son for all mankind, and not only for those which were His special possession. These things however one does not speak of except with temperance, for many an irrational mind will take them to error.

228.   So hear me out you who wish to be contentious at my word. For why do you wear a gold ring, but your table is made of wood? And why is not your dwelling also made of gold or the ring you wear made of wood? Must I spell it out for you? If therefore you acknowledge these things as correct, how will you turn back on the others?

229. Moses prayed the Lord not to let His inheritance walk in the error of their heart, but the Lord said: "I know their contrariness and their thoughts, and they will not obey Me until they acknowledge their sin." 

230. And thus what shall I say to you? I shall say, man is not made a number, he has been given a name. Men are individuals; they were not made slaves, like cattle. They received a free choice so they might be like unto angels, made in the image of God.

231. And what will one now say, that the Lord should have given him guardians for their life so they would never have disobeyed his word? Do you think that it would have done any good in the garden of joy if the Lord had removed, or prevented the Satan from tempting Eve? 

232. Had not the Satan already cast himself into a curse by refusing to honor the works of the hand of the Lord? Would Eve, or even Adam, or any of his descendants, have continued to honor God, and not taken from the forbidden fruit?

233. And does not this very same choice stand before us each day, and do we not fail daily? No it would not have done any good, for even the creature was as of yet without knowledge of good and of evil. And although the Satan deceived the woman, he was not incorrect when he said that in eating thereof we would become like unto God - knowing good and evil.

234.   And seeing God made man in His own Image and that of the angels - man was to know both good and evil. Still, to know good and evil and right from wrong does not justify anyone to do wrong since knowledge teaches what is right as right. It is therefore an evil nature that takes to do what is of error.

235. Canaan for example, swore with a curse for himself and all his descendants that he would not take possession of the inheritance of his brother. And when he settled in the land of Shem and called it Canaan, his brothers came to him to reminded him of his promise and the curse that he swore. 

236. And they insisted, but he would not listen even though he was well aware of right from wrong, and of his oath. Thus he became cursed by his own curse.

237. And when Israel came to their land, the Lord gave them to exterminate them. And many perished, but a remainder was left who are there yet to this day. But these also must yet be uprooted by the curse of their father, which rests on them. 

238. It is however not only so that the curse of their father rests on them, but they sanction the curse, and confirm the same curse upon themselves.

239. For to this day they boast themselves against Israel, against the rightful inheritors. With these things then they are insuring themselves to be utterly uprooted and destroyed.

240.   But coming back to the garden of joy and of knowledge. What do we suppose if the Lord had not removed man from the garden of joy, now that he had knowledge of good and evil? Would not the man quickly have done still another evil thing? 

241. Yes indeed, he would have, for Adam would have taken from the tree of life, to insure everlasting life for himself, and this time he would not have waited for Eve to bring him the same.

242. But this would have been an evil thing to do. For one might consider it noble to insure number one as number one, but that is hardly the law of love. For man, now that he had made himself subject to the law, there was a price to be paid.

243. Since again it is unjust to sneak out from under an obligation, and to steal that which he had forfeited. The Lord therefore knowing the mind of man, He removed him from the garden, and guarded the tree of life.

244. This point we must understand, that he who has made himself subject to disobedience, must also be prepared to receive the consequences since that is righteousness, it is truth, and it is justice. And they which love righteousness and justice bow to these principles. 

245. And what is there to say of man never to see life if righteousness is what he is to live by? God himself in His great compassion for His creature gave His own blood to pay the price for our disobedience so we might have life.

246. For knowing both good and evil, being made after the image of God, is also to know that righteousness is never in vain for the compassion of which good came forth.

247. This is a deep sentence to comprehend, but such as do, and know righteousness, rejoice in it. For God himself is our righteousness, and in Him we live. And so marvel at this, that in the first place it was by His greatness and wisdom that we came to be, and that if there is any life to be spoken of, it was in Him. 

248. And so now we truly live in Him, having Him as our life and being, and having knowledge to know that, to live - is only in Him.

THE GREATEST GIFT

249. The Lord created the whole race of men, a multitude literally (for man) out of number. And what is man, if not the likes of every other animal, a creature of dust? And yet the Lord thought to make him in His own image, in the image of God, as also He made the angels. 

250. And this was so that He might give to them the most beautiful of gifts that can ever be bestowed upon any creature, namely, "To know his Creator".

251. And O what marvelous gift this is for a creature the likes of man, to know his Creator and to behold His marvelous appearance. And yet of all the multitude, which He formed, that were to know Him, He chose but a single grape of the cluster to know and behold Him.

252.   Seeing thus He rejected the very multitude of all, which He had made in His image from beholding the very sight of Him, what an inexpressible marvelous gift it is for those whom He called to stand before Him. 

253. But this may also be said in another way, that these whom the Lord created were few. And the Lord being grandiose upon them, He formed unto them children out of number.

254.   It then is again so, that to know Him is to love Him, wherefore with this one gift, for the creature to know his Creator came many other gifts, even as knowledge is one that by it we come to know both Him and His marvelous works which He made. 

255. And by understanding we come to marvel at His great being, as well as his great love and compassion. It was for His own glory that He created all things, and why not so? For He "is" all glory.

256.   Yet equally as much did He create all things so His creature might have life and rejoicing in all the glory that He was and is in Himself. For formerly there was nothing (so speaking). 

257. And God being as he is, out of nothing He commanded a nature, and from that nature still another. And all nature appeared; both the visible and the invisible appeared. But what is visible, or invisible in the nature of man?

258. And so the Lord in His inestimable wisdom created the spirit of man so he might "see" what is neither visible nor invisible, and yet visible as well as invisible. For here, to speak of visible or invisible, are not these terms relative and in the wisdom to beholding?

259.   Of these then the Lord made many creatures. And He conceived a cunning expression to say, "Made of the dust thereof," and "upon the waters of His Creation". And this was so that these, which He made in the lower parts, might also know Him as those which He made in the higher parts. He made man and gave him knowledge so he might have life.

260.   And who was it that formed him that gave him his being? And what shall it be to be in the image of Him, if not for knowledge and understanding. With these then comes righteousness and truth as another expression of the same term

261.   If therefore we say that knowledge and understanding are the essential factors by which we come to know Him, we would also be embracing righteousness and truth as the single factor of the whole.

262. For knowledge, aside of truth is no knowledge and understanding aside of righteousness - is no understanding.

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