A Prince of righteousness  

Man's prosperity or dilemma

CHAPTER 17                LINK TO OTHER PAGES

  1.   Will you argue saying in the day of tomorrow; "We knew not God, how then can we serve Him whom we knew not?"  Do you many Gentiles think this will serve you for an excuse and for righteousness? 

  2.   Think again you children of men, for to that end it was that Moses came to bring the law, so that by the law you might be guilty. For though you knew not Him who is and was, you had His law, and who among you will deny it?

  3. And if you will say; "But all His servants were liars, His priests and ministers spoke not the truth, and conducted themselves as thieves, thus were our hearts turned from them."  The answer then to you will be, as to why you believed their lies, since God's own word is truth always.

  4. Nor will I speak lies, nor will I be found a thief among you. But righteousness flows from my lips and life for those who desire it.

  5.   I know what you conceive in your hearts, and what your dilemma is as well as what your prosperity shall be. The life of your being is given into our hand, and we will deal with you according to our desire in righteousness and in justice.  

  6. You are in fact arrogant to say: "Will you then rule us in hell?" For, yes, if that be your desire - there will be countless many to rule with me and serve me at my every wish in or out of that place. 

  7.   You are most impractical you know - reproving me for bringing forth from my cast of treasures both old and new things. "He quotes from old scriptures; from documents the authenticity of which cannot be confirmed." Thus you speak of me as if I shall not know what is truth and not truth. Allow me then to demonstrate to you how impractical you are in making judgment.

  8.     Example. Daniel speaks of a sevenfold period of time the end of which will announce the day of judgment. And as evidence that this will be the time, he gave you several tokens by which you may know for a certainty that it is at hand. 

  9.   The children of Israel who had been exiled from their country for many centuries would in part be recalled, and again become a nation. Look then around you and see if this has occurred. And he said they would have troubled times, which as you know is quite accurate. If now you will say: "But who can trust these scriptures, or the interpretation thereof? " 

  10.   What in practical terms does it really matter who wrote them, or how some discontented and blind serpents interprets these things? For even - if - these things were written only two hundred years ago by someone else altogether, how may we ask did - he - know so very accurately what was to occur in times ahead of him? 

  11.   For you can neither deny that for one; these things were in fact written before they came to pass, and for a second; - that they are accurate. How practical then, or how dim-sighted might your eyes be? 

  12. Or perhaps you will argue that the Author guessed at it, that some day Israel would return fighting for its existence - and now that it has - the time is convenient to the event? But even if I were to grant you this, what if his guess for its ending is also accurate? 

  13.   Or for another example, another prophet wrote how Israel would come under a great slaughter, but that their enemies would fall, and shortly thereafter they would have a day of great rejoicing. Will you now say that I am quoting from "Baruch" which is not listed among the canons?

  14.   Listen, for what does it matter whether it is listed there or not, or even in doubt when that was written, or by whom. For we have at least the evidence that it was more than a thousand years ago. And how then did he know the events of our second world war so accurately and that shortly thereafter Israel would celebrate a new birth? For while they were massacred and the war ended in 1945, Israel became 'a state of' shortly thereafter in 1948

  15.   And still another prophet in one of his books not listed among the canons, describes that world war even more accurately, saying: "That the two feathers (world war II) would be eaten up by the three heads (east west and middle)." How then did Ezra know this more than 2000 years before it was to occur? If you say. "That book was just written yesterday", yes then he could be writing history.

  16.   But he also said, that after that war, the head in the middle (Russia, communism) would die, but not with the sword as through war, but - so he said, to die upon its bed and with pain. How well than does that prophecy fit the events we have just seen?

  17.   Were not President Kennedy and the Russian premier and all those with them as well as all those people, which were fearful of nuclear war, both ignorant and dim sighted? If instead they had educated themselves properly - they would have known beforehand that it would not come to a war. But who among you takes the trouble to educate himself or to be educated?

  18.   How practical then can you be you many Gentiles that refuse to know Him who anointed me? For so Ezra continues in that same book to say, after Russia had seen its fall dying on its own bed, that after some time a Lion was to arise, one to judge the strong. 

  19. But "who" wishes to know him, or has eyes to behold what it is that he procures? Is this not also what Daniel foretold, saying that in the time when Israel would return, an anointed one, a prince would be born?

  20.   Ezra calls that Lion: "A prince of the world", as he speaks of his death, that they will kill "their own star". And Daniel in speaking of the death of that prince calls him: "A prince of the covenant". 

  21. How many princes of the covenant then do you know? Or must I explain what the covenant is, the promise of God to the redemption of man, that He Himself in His own Son would pay the price for our disobedience to His law?

  22.   And so I ask you again: How well do you reason? And: what sort of common sense captivates you to know facts for facts? Is it not a fact that a prince was to appear in your midst? And whether these things were written 5000 years ago or 100 years ago, or whether you call these documents authentic or not, how would that writer have known the events of this day so accurately?

  23.    These prophets however were not the only ones to foretell this so accurately, nor did one quote another before him, since each one reveals something the other does not. No, on the contrary, the books of old testify at many places, by many different prophets. 

  24. Enoch in his scriptures, the oldest of all, as he went through the weeks of time citing highlights, reveals how in the third day, so he says,

  25. "There will be elected the plant of righteous judgment, and from him will emerge the Eternal Plant of righteousness". And in the sixth day (20th century) so he says. "There will be elected the plant of righteousness from the Eternal Plant of righteousness". 

  26.   Is it then coincidence that Daniel and Baruch and Ezra, and now again Enoch speak of one the same person to come in a time period that is ours? This third and last plant then cannot be but that prince to which Daniel refers as, "Prince of the covenant".

  27.   How then my irrational friend will you reason to become rational? Behold the tokens along with everything else, and you shall be considered wise. And who is he that will not believe to fall to his own hurt, nor take from me the way to salvation? 

  28. For thus I say to you: He, who believes me, believes not on me, but on Him that has sent me. And that will not believe me - shall fall unto me, and I will do with them as I please.

  29.   Make no mistake you nations of Gentiles; you will be humbled, and I will bend the knee of each of you in the Name of Him who has sent me, and by whose compassion I was taught. 

  30. Pay me no heed therefore, and rely upon your preachers, but do not come crying to me in the day when repentance is passed; for in that day how will you expect me to have mercy on you?

Your prosperity - or - your dilemma!

  1.   Who, if you still question it, has ever come from the west that was a prince or a prophet? Both Elijah and Enoch proclaim him to emerge from that direction of the world. If then you know history - see if - or - when such a one has come from the west, and if not - conclude that it is yet to come, or in progress.

  2.   Is it not marvelous that I do not require votes, nor anyone's approval or disapproval to be what I am? Do you perhaps imagine that the kings and rulers of this world are anything to me? 

  3. Does one count the foam from the smelter in which gold is purified? Though they may be known as kings - there is no royal blood in their veins, and so then - what are they? 

  4.   I do not judge for merely this day - but for all times to come, nor shall I look with kindness upon such who ruled the people of my Lord with incompetence and injustice, even their ignorance I will hold against them. 

  5. What is it to live only for this day, or to judge no further than your nose is long? Have you not heard how the great Lord said: "This world for many, but the world to come for few?" How many then shall a few be? 

  6.     Know therefore that indeed - just as the Almighty Lord said - the world to come will be of these few. When therefore the rod to govern is given into their hand - how will you fare knowing you have opposed them and in fact abused and killed them in brutal manners? 

  7. Do not think that in hell - wills you go there - you will not be subject to the rod of those who govern, or that the flame will be the same for everyone? But I say to you; that as is the number of persons - so there will be a flame for each of them according to the severity of their deeds. 

  8.   There are a thousand and more ways in which to reward everyone for their words, and their deeds. And as for the flames of Hades at our pleasure these can be turned up or down as your arrogance or your deeds may dictate. Should not now these words convey something to you, you nations of Gentiles? 

  9. For whether you claim the words of prophesy authentic or not, what difference does that make when the events of the time construe them as truth? 

  10. And what difference does it make whether they were written a thousand or five thousand, or one hundred years ago, for in any case they were proclaimed before the events took place.

          EQUALITY 

  1. What is one to expect of a people saying; "We hold this to be self evident that all men were created equal!?" For that leaves to the query - as to equal in what? What then in fact is evident is that "not" all men were created equal, since the Almighty Lord created whomsoever He wished for whatsoever glory He wished to bestow on them.

  2. Some He created for honor, others He left unto shame. Some He created to stand before Him in everlasting glory - others to serve them and not to enter into that glory of the first. Some He made to rule in lasting honor - and others as subject unto them, and yet again others He cast still lower as creatures of the swamps

  3. How then are all men created equal? For while the kings of the earth boast in their power and relish in their vain glory - these were not made equal to all, but for a warning and for shame. For while the Almighty One created some for glory, He made others for shame. 

  4. Did I not say; "what are the kings of the earth to me?" This I said when by men I was not known, when I was under oppression by them, when they held the rule and scorned my plea for justice.

  5. Yet in this down-trodden position, under their rule I spoke saying. "What are the kings of the earth to me," as in speaking with disdain knowing how I would come to own them. How in good time these who now glory would be in shame, knowing that they were not created equal but made for subjection.

  6.   How then do you say, as you said; "your folly to be self evident?" For what is evident is that I am under subjection, and under oppression, while those that have the rule are they that cause the oppression.

  7. Is it not thus rather self evident how I am not equal to them? For while they have set themselves into my seat - they look down at me with contempt, regarding me as of no consequence, as one who is not to be regarded - imposing oppression upon me and upon those like unto me.

  8. I then spoke saying; "What are the kings of the earth to me!" For while in this time I suffer oppression under their power - yet I knew my birth, my creation that He made me for a mighty rule. How in time to come I would trample on rulers as a potter treads clay doing with them as it may please me.

  9. So it was that I spoke saying; "What are the kings of the earth to me, or their desires that I should desire them?" Have I not abundantly shown how true knowledge and wisdom is to be preferred, and how I relish in these above all others? 

  10. How then do you wish me to speak when you proudly portray your commanders and your rulers as they make their speeches famed by you?

  11. I heard them how they abhor war, proudly speaking to abolish the same. That war is senseless and to avoid it. In your hearing therefore I pronounce that - these do not know the true cause of war and to destruction, nor how to stop war, or how to avoid it.

  12.   And so it was that I came to say within myself how your commanders and your leaders are ignorant, even the best of them. And how regrettable it is for them and for you that God is not on their mind, nor has the knowledge of right order taken hold of them. 

  13. Accordingly I came to disdain these rulers and commanders of yours, even as I came to loathe myself of you for your wicked inventions.

  14. Hear then you foolish people, was it not written how one would come to trample on rulers as a potter treads clay? Consider then the potter how if he wishes to form the clay for something useful, so he does. 

  15. And if he desires to cast the lump aside, so he does, or if he wishes to make something for some ignoble use, accordingly he performs the same. And who is to tell the potter for what use any part of his clay will be?

  16. Do not imagine that I shall resort to you for counsel, for I have already taken my disdain of you. It is to my favor that I do not require your consent, nor your vote to exercise the right that was endowed upon me by the Most High Lord. For again how will the ox select its master, or the partridge the hunter that has caught it for his evening meal?

  17. Yet is it well to format how God made all men equal so your commanders might regard all men with equal justice. For unless knowledge becomes them they cannot live in a world where not all men are equal.

  18. I of course have now propounding a knowledge that is not understood by all, how it is that justice comes before all and to which equality is pronounced. So then you should have said; 

  19. "Righteousness accounts to all, wherein great or small, young or old are accountable before the One same God and Father who formed each and all for His sole rule and glory

Speaking in a tongue of men     (Feb 1994) 

  1. "Whom does he think he is this fellow, boasting that he is a prince, as if he has a king's authority?" So is the question on the lips of those that hear me, or that will read my words. And yes, whom do I think that I am? How did I get to assume such royalty upon myself? What has gotten into me to speak in a manner so unlike most every other man? 

  2. What cause or evidence do I have to assume such a position among men? What is one man more than the other, one soul so different from the next?

  3. It has been more than thirty years since I first began to take up such things to myself, and that I reached out. But none would hear me; they did not give me a second thought. Where then am I with all my speech? I shall be found a liar, one whose imaginations ran wild with him for assuming what did not come, 

  4. I shall surely be a fool to have spoken so boldly of things to come while they came not, and be the most pitiful of all creatures to have elevated myself so highly - only to fall down upon my face in shame.

  5. But now let us look a bit closer into what I have done, and how I came to do so, and why. Let us speak in the tongue of men to see what confirmation there may be for my word, and what evidence brought me to believe so firmly upon a high hope. 

  6. Many things are written in the Scriptures and such things as I recounted to you, which effect my royalty and my calling how may it be that I am able to believe upon them to impute these unto myself?

  7.   For my first answer, I will leave you dumbfounded, since that turns out to be "Faith". The certainty of things unseen. To believe upon the word of God that whatever He speaks is as were it done, and as will be done without doubt or reservation, for because it is the word of God. 

  8. So you see how correct I was in saying; "to leave you dumbfounded in my first answer?" Noting also, how I did not say, the belief of the unseen, but rather the "certainty" of things not seen.

  9. And faith is not something men take for evidence, nor does the word of God hold value over their own. For unless there is something less tangible to hold on to, how should they believe? Well on, there is evidence towards that faith, evidence that cannot be refuted, but will you accept it?

  10. I know that this first answer, if you bear to accept it, if only for argument sake, that this does not necessarily put me into the slot of which these verses speak. Or, being more kind to me, you will question me how it is that these words of faith apply to me and by what confirmation I justify the same. 

  11. I then agree with you in this that these verses do indeed not point to me, to name me as the one of whom they speak. Still, even you must agree that they do speak of someone. If therefore not of me, it must be of another.

  12. Or perhaps it is you unto whom they refer, to you who are contending with me. Is that perhaps possible, or better to your likens? I do not suppose that you are so inclined, since I know your heart's resentment. For some they will always be for another no matter whom he may be that comes. 

  13. For unless I arrived with angels at my side in great glory and power working wonders upon the earth, and spoiling you, you would not recognize me as a king of peace, nor as a ruler of a great many.

  14. Be it me therefore, or any other man, you would oppose him as you do me. For even when "He" came - who was not a Man of the seed of any man, but the very Son of God, one much greater in power and glory than me, you refused to recognize Him when He was among you.

  15. And even now with all the evidence since - you still refuse to recognize and acknowledge Him. For He also, like me came in simplicity as a man, a humble person, and yet boasting He was the Son of God.

  16.   What then shall my second answer be, if not to look upon the confirmation to these verses, to gain strength in beholding the deeds as evidence to the fulfilling of them? It is indeed so, that for all the years of my life past none would hear me, nor did anyone recognize the marvel of my speech. 

  17. But was this not foretold - that you would reject me, to not hear my voice? For while the Spirit of the Almighty One was with me through these years, yet you knew me not.

  18. If then this thing was foretold to be, how shall that serve to defeat me? For He said, "From the beginning I have not spoken in secret, but from the time that it came to be I have been there". So you see, I am not overburdened because you rejected me, nor undone because I have been in silence so long.  

  19. For does this not make sense to you, namely; why would the Lord have said that He was there from the beginning - and never did speak in secret, if not my days would be in silence, in your ignorance of me? For if you had known me from the start - that verse by Isaiah would not then have been correct.

  20. And we can go back into Isaiah a little where the Lord speaks of one to pronounce things that were never heard before, of whom men would say (since they never heard such things): "We cannot tell if he is right."  Then after this, the Lord says; "But when I look, there is none to give an answer, none to have counsel".  

  21. And the Lord becomes disgusted with them and says; "They are a delusion". For just as you would not answer me, nor had counsel at my word, so I was left to be ignored.

  22.   For again, why would the Lord otherwise have said that at the word of him, who spoke such words as never before heard, that there would be silence, if not that which has happened to me in these years past, was to be just as it has, namely - you remaining ignorant of me? 

  23. Since however it says that one would be speaking such words, and you stating that "you cannot tell if he is right", means that it "had" to come to a day in which the silence was to end. 

  24. For if the silence was not to end, you could not very well hear these never spoken words, nor come to say, "I can't tell." Nor would therefore the former sentence be of force, where He said; "that He was there from the beginning, and never did speak in secret." Accordingly, both these places hold in that after silence was to be an announcement, a coming forth.

  25. But we are of course back at square one in the fact that; this day as I write this, debating with you in the speech of a human tongue, as to what right or gall I have to speak as I do, while as of yet I am unheard. Wherefore these verses do indeed not apply, nor will they apply unless of course the silence ends. 

  26. And so you have placed me again to find confirmation to my present boldness in assuming such a high post.

  27. If therefore I stake claim on Daniel in his ninth chapter regarding the last weeks of years to the return of Christ Jesus, the Son of God. 

  28. In which at the end of the first week an anointed one, a prince as Daniel calls him, was to come. And I put myself in that slot, I am of course, before long, to be killed for the very words that I speak, and not likely for silence. 

  29. But what evidence is there that "I" am he? The only real evidence we have is that we are in fact within these weeks of years - since Israel is again a nation with the troubles just as Daniel said they would have.

  30.   The evidence of this day in time does of course not prove me as that prince. It does however pronounce the fact that a prince of the Most High Lord must exist among us - just as the fact that Israel is a nation again. 

  31. Since then we can be sure of a prince among us, why have you not looked for him?  Is it such a small thing to you to have an anointed in your midst - when such a one has not come for nearly two thousand years?

  32. No doubt you will again say: "But that does not prove you to be him". And true as this may be, we are nevertheless getting further ahead in that someone must be him, and if not me, then who? 

  33. And to get a better handle on this, we might do well to look for what 'specifics' this prince was to perform, or have, whereby we might recognize him.

  34. You may not believe that I started this exposition in a human tongue foremost to question myself, rather than to confirm myself to you. But as it turns out, I am not able to find means nor evidence to disqualify myself.

  35. We could look at one thing as evidence, namely; that there is an anointed one of the Most High in the fact that it was said by one prophet how the foundations of the earth would be understood. 

  36. And by another, that no one would be able to find them out, lest anyone being so cunning - he would be the death of all the race of men. And by still another prophet, how the Lord intends to make fools of the wise of the earth in their conceptions and aspirations

  37. If this then is not evidence, then what eyes do you have?  And what is your understanding in the normal everyday things? For just look at these foundations of science which I have set forth to you, if these do not surpass your scientist and your wise men. And if they do not in fact define the very foundations of the earth!  

  38.   Conclusively, the foundations of the earth "are" understood, and this had better not be of "my" cunning, but rather in the anointing of the Most High upon me, so we might say, He the Most High proclaimed them, He taught them to us

  39. If therefore you have love for life, you must concede that I was taught of God and of none other, that in His anointing I did receive them - which then is evidence unto me, and confirmation to my calling. And while I know more than you, even I cannot deny them.

  40. You may argue: Well, this fellow does not even go to church, how then has he the gall to call himself of God? In reply to this, I do not suppose it would do any good to say that - because I do not go to church, that that in itself confirms me more than those who do go to church. 

  41. Since the latter have the church for their god, while I worship the true God. I therefore would be like a lion among sheep tearing the wolves to pieces. You may fancy these churches to be churches, but both the Lord and I call them temples of the Devil.

  42. Accordingly, the essence of what you asked me in not going to church was - why I am not trespassing the command of God? Did not the Lord Himself in the first century AD say that the churches had become temples of the devil? See for yourselves in the book of Revelations. 

  43. What then is to be expected after the centuries since - of those Gentiles killing each other for nothing more than a disagreement over words? For out of this grew a multitude of sects, a multitude of idols with the nameplate of Christ upon them, as if a nameplate were to make them righteous. A name alone however does not make the sky blue, nor you a dear.

  44.   If then the grant of foundations shows me anointed, it does not necessarily pronounce me a prince. Yet we must concede that Daniel shows only a single anointed one, which he calls a prince. I therefore have Daniel at my side, as also Enoch, Joseph, Jacob, Ezekiel, Elijah, Isaiah, Jeremiah, John, Baruch, and Esdras each as confirmation in the references that I have propounded, be it a lion, a star, a king, or prince. 

  45. How then will all this evidence and confirmation - added to the faith that I pronounced in my first answer, leave any doubt to me - or to you?

  46. If you wish to see a church to enter the same, hear my word. And if you wish to be glorified as His church, then perform the things you hear of me. And if you wish to be saved from the torments to come, do not doubt my word, and show me a torn heart, one that is truly contrite, and not in hypocrisy.

  47. For however you question me, or whatever you may say of me, or I question myself of, there is no way around the word of the Almighty Lord. And he that knows Him that is all knowledge, walks secure in the knowledge of his God. Remember then how it is written, 

  48. "Blessed is he that comes in the name of the Lord." And, "Blessed they that do not reject the word of His servants".

THE VESSEL                    Aug-1994 

What is in a word?

  1. "I will turn back the wisdom of the wise." So the Lord said, which is; I will show men the ignorance of their hearts, how they are without understanding, how the wise of men are fools, creatures devoid of knowledge. 

  2. And so it may be said, and so I acclaim;   "In God is understanding, and in Him only!"

  3. Job 38:2. "Who is this that darkens counsel by words without knowledge?" Look at your wise men, and at your commentators, and look at your preachers and your teachers to behold the answer to this question found in the book of Job.   

  4. Should this not make an impression on you to know that you were made in ignorance, you that are able to hear my words, you that are with understanding?

  5. For surely no-one else will be able to hear the wisdom of my speech, namely; that God withheld the light from men, from the whole race of men, giving them their birth in darkness, as in ignorance, as in without knowledge.   

  6. If then you come to realize how your entry and your being into this world was in ignorance, that of yourself you are but an empty vessel, then you may be ready to be filled - to acknowledge that; "In God is understanding and in Him only."

  7. Do not men conceive just about anything, that there is no limit to his pride? He walks around with his head high, and boasts of many things not realizing how in fact he is no more than a fish in a container.   Is it therefore not stupid of the little fish to imagine as if he were the owner of the house, or as if he could dictate what is and what will be?   So is man in his folly.

  8. Behold and consider all that men do in their pride, while he is nothing more than a small fish in a jar.   And why then his pride when in an instant his pride can be broken?  Are these not like ants whose height does not reach to the thickness of the soul of a shoe shouting intimidation's up to the one who is wearing the shoe?   

  9. How foolish therefore is the pride of men and his vainly imagined wisdom when in an instant this shoe can trample him to death to curb all his pride.

  10. When the Lord God made the race of men - He put limits to them, as in binding them within a jar. For so He spoke, "Who shut in the sea with doors when it burst forth from the womb." - as in, I sealed him in with limits when I created this sea of men.

  11.   Or do you perhaps imagine that the Lord here speaks of the sea as the waters of the oceans?   Only men of no knowledge will imagine such folly.   No, but the Lord speaks of man, of the whole race of them when He took to reprove Job and his friends.

  12. (38:9); "When I made clouds its garment," so He said, as in;  When I covered their eyes, when I sealed off their vision from them. "And thick darkness its swaddling band." as in; giving them their birth in ignorance, or as in; when I withheld the light from them so that their forthcoming be in the embrace of darkness.

  13. And "why" should the Lord have done so, to create man in darkness, or as in ignorance, to bring him forth without knowledge?   I may coin the answer saying, because the Lord is just, and wise, and truth itself.

  14. But how shall I find the words to teach the simple that which is simple and yet not simple?   For God made the sea, that is to say; mankind after His own will, and in His great knowledge He gave birth to them. 

  15. And seeing the Lord mentions "swaddling bands" and "womb" in these verses - it is to set apart birth from what follows thereafter.

  16. And then again "birth" not as in the hour of a child coming from the womb, but "birth" as in the whole span of life on this earth, with eternity and the life therein as what follows birth.

  17.   As then the Lord created man leaving him in his ignorance, which is different from to say - creating man in ignorance.   For God did not create ignorance, since ignorance is rather as to say; without God there is only ignorance.   For here again is where I said; "In God is understanding and in Him only." 

  18. Meaning; all knowledge is of Him, if therefore God grants the same of Himself man will have knowledge and not be ignorant, but if withheld from him, man is ignorant in his own being.

  19. Wherefore ignorance was never created, it becoming real for the lack of knowledge that came to exist.   For God was from ever, and His knowledge was from ever.

  20. If therefore He had made no creation there would have been no ignorance, that is, nothing to oppose Him or compare to Him in knowledge.   

  21. But now that God made creatures giving them - as to say - a mind of their own, and a will to choose, an agent free to search for what is best, which again is in "having made them in His own image."   So these went forth to discover what is optimum in their world, in their existence.

  22. But as God is the Creator, and man only a creation, a thing formed from nothing, so as man went forth to perceive his existence he should very well have realized how his clothing should likewise come of his Creator.   And not suppose that he shall be wise of himself.   Or be like his very Creator to take knowledge and wisdom to himself without the grant of his Creator.

  23. For if indeed he were able to gather these things for himself, he should be like unto God, and likewise be able to create his own worlds and his own whirlwinds, and form to himself as God did form to himself.  

  24. If therefore O you man you cannot speak for a world to exist and it shall exist before you - do not in any wise compare yourself to the One God who did so.

  25.   For what reason then did God create man leaving him in his swaddling cloth - swaddling cloths being him lacking in knowledge and/or wisdom?  Was he not made out of nothing?  Is he not therefore at birth an empty vessel?   And since when are vessels made with their contents directly in them?   

  26. Are not all things upon the earth in their way and their manner tokens and examples unto what is, and is to come in a greater understanding?   Where is then that greater understanding among the sons of men?

  27. Look at the pride that men have knowing he is and was but an empty vessel.   Suppose then that God had filled the vessel, would not the vessel come to say that he filled himself, that his contents was of his own? 

  28. And how then shall the Lord God come to be justified when men come to speak by lies and live by deceit.  For it was God who made them who loves truth and righteous being.

  29. Shall thus the Lord allow a world that is full of lies and deceit as a creation of His hand?  No, not in the least, therefore He made the sea of men wrapping them in darkness.   So that by that very darkness he may come to realize how not only him - the vessel, but his contents that is for the drinking - are of God alone.   

  30. In other words, that truth may exist, and righteousness rule, and that the lie be discarded.

  31. To these ends is was that the Lord spoke such words to Job, saying also, "And prescribed bounds for it, and set bars and doors, and said; Thus far shall you come and no farther, here shall your proud waves be stayed."   And now look again at that last part - "waves be stayed."   

  32. How much of the sea, the waters that is, as also the sea as men in comparison, is waves?   There is much water in the sea but only the top part are waves, or the waves are always found on the top thereof, and on the shores where the water, the sea contends with what encloses, as also stops them.

  33.   Compare therefore the proud among men as the waves.   Are not these the ones, the proud that is, who are always making waves?   And those that pound upon the benches day and night - as those that are always contending with God and His word as if they knew better.   

  34. Always contending against Him who placed the bench and the bars and doors, saying; "Thus far, and no further." And, "Here your proud waves shall be stayed", as in. In this world you child of man and no further shall your pride go. In this world I will make your boasting stay.

  35. Then you shall learn, and learn well how you were an empty vessel and that there is no knowledge but of Me your Creator.  And, how your pride and your boasting shall be for destruction since it is a lie, of no existence, not of truth, not of what is and was and will be.   

  36. Look at the stupidity of man as he argues about life after death.   Day and night, sleep and awakening are tokens of what is, what was, and what will be.   The day is as to live, to sleep as to die.  But what sleeps?   Your body rests, but you as the spirit does not sleep.

  37. Death therefore is so.   At the time of departure you are divested from your body, for just as sleep teaches you that only the body fails for activity.   So you in death continue in spirit, wandering and grieving for the wicked deeds which you have done while you were active in your body.   

  38. Behold therefore the stupidity of the argument when the act of sleeping is such a sure token of what is and what will be.

  39.   Let us now perceive further from the book of Job as to what is in a word "Have you commanded the morning since your days began, and caused the Dawn to know its place?" As in, did you command the day of eternity to have its place, and caused My Son Christ Jesus to know His authority. Or as in, did you command mankind to come into existence, and their Savior that He was to purchase them?

  40. "That it (He) might take hold of the skirts of the earth and the wicked be shaken out of it?" As in, That He the Savior might take hold of the earth to exterminate the wicked from it.

  41.   As the Lord said elsewhere. "They will not be able to withhold their hands from their very loved ones to kill them, parents against children and children against parents, friends against friend etc. Until the bodies of men women and children litter the earth as dung upon the face thereof with none to bury them for the great multitude of dead and the few left alive. For again He said, "The meek shall inherit the earth."

  42. "It is changed like clay under the seal, and it is dyed like a garment". A seal wets the ground as he comes out of the water, as in; the ground is made wet from the fluid of the human bodies, and changed in color for the blood that flows from their carcasses. 

  43. "Like clay under the seal", to note that the ground is not wet from any rain, or any other good source, but from the belly of men, as in, "under" the seal.

  44. "From the wicked their light is withheld, and their uplifted arm is broken". As in; from the wicked their life is taken away, and their pride consumed. Or as in, the light of God, the good knowledge is not given to the wicked whereby to save themselves, or could have saved themselves. 

  45. Recall how the waves pounded the shores, always boasting, proclaiming how they knew God and what salvation was, preaching to their congregations the stupidity of their own ignorance. So, as the Lord takes hold of the skirts of the earth and shakes it - all the wicked perish, their pride coming to an end.

  46. "Have you entered into the springs of the sea, or walked in the recesses of the deep?" As in; Was it you that went into the wise among men teaching them, and did you search out the dwellings of wisdom, or have her to know her, wisdom that is?

  47. "Have the gates of death been revealed to you, or have you seen the gates of deep darkness, or comprehended the expanse of the earth?" As in; Have you comprehended the creation to know how large the earth must be as the dwelling place for the race of men. And what death is, and where it shall be, and/or what true ignorance is? And how the very thought of beginning to comprehend the question will put you utterly down and silence you.

  48. "Where is the way to the dwelling of light, and where is the place of darkness?" As in can you know where I dwell, and where I am not, or what it is to know Me or not to know Me? And in verse 20 as, that you may take yourself there, to be as I am. 

  49. "Have you entered the storehouses of the snow, or seen the storehouses of the hail which I have reserved for the time of trouble, for the day of battle and war?" 

  50. As in, have you prepared, created, the punishments, the wrath for the wicked, the creation, and its creatures with which to reward one the other.

  51. "Who has cleft a channel for the torrents of rain, and a way for the thunderbolts". When you found electricity you did not create it, nor could you possibly know how to create it, seeing how when you generate it you have no idea at all as to what it is, other than the outrageous lie that you pronounce to men.

  52. And it entails; who made a way for the teaching of knowledge, and for judgment to proceed. "To bring rain on a land where no man is, on the desert in which there is no man, to satisfy the waste and desolate land, and to make the ground put forth grass? 

  53. As in; To bring knowledge to where there is none, to a sea of men where there is no understanding, so that these might do what is right, to commence justice and truth.

  54.   And so we could go on and on to pronounce the meaning of the words written, chapter after chapter, book after book. For again what does it mean where it is written, "And I give you the land of Canaan for an inheritance", if not that God would give the whole world to His sons for an inheritance. 

  55. Or again I could say; Because I was a stranger here, meaning; a stranger in this world, therefore now I will come to own it, given me of the hand of the Lord.

  56. Or where the Lord says, "I have seen the afflictions of "my" people who are in Egypt, and I will bring them to a good and broad land a land flowing with milk and honey". 

  57. That Egypt is allegorically for this world, and to bring them into a new world, the world to come, which flows with knowledge and understanding. 

  58. Not that that world as such flows, but they will flow with milk and honey being fed from the Spring of heaven.

  59. And where the Lord said, "To the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites". As to the place where they will dwell - rather than as where they will not be, as in rooted out. 

  60. And yet did the Lord say, "that He would root them out." Therefore as they are rooted out and nevertheless dwell, to there I will bring you, so the Lord said.

  61.   But now I made my words confusing, and my speech a riddle, of which the so called wise of men will say; he speaks folly. For indeed a fool can only speak folly, but to the wise is understanding, and to him only. 

  62. So thus my words remain for the truly wise that I may add water to water and wine to wine, and leave the parched land to wither in the heat of the Sun. For again, the rain does not always fall but at its appointed time.

  63. The Lord said to Job; "Can you guide the bear with its children?" And again, "Do you know the ordinances of the heavens?" And again, "Can you establish their rule on the earth?" What then my dear friends is said? 

  64. Is it the bear, the four footed creature of which the Lord speaks, or is a greater understanding in your heart by which you may comprehend the knowledge of the Most High?

  65. Again the Lord speaks; "Who has let the wild ass go free, or has loosed the bonds of the swift ass?" If then you know who - how are you so perplexed at the ignorance of so many, and dismayed at the violence of men? Remember rather the end, and also the necessity to that end, for did not the Lord further say; "To whom I have given the steppe for home, and the salt land for his dwelling place".

  66. Understand therefore what it means, "the salt-land as dwelling-place", which is not the land of milk and honey, nor of the Hivites and Jebusites. So I pronounce to you, put on insight, and remember the end and also the means thereto.

  67. The Lord in speaking to Job (and to all men) said; "Will you even put me in the wrong? Will you condemn Me that you may be justified?" If now only the preachers and teachers of men could in any wise at all comprehend these words - to know how wasteful they are of themselves. 

  68. How stupid indeed, always boasting their knowledge to exceed that of God, forever and a day proclaiming what God has said - what He has not said. If now only they had a taste of the salt-land.

  69. But how shall they - since God loosed their bonds. Otherwise they might have understood that they are not anything like God, as God said; "Have you an arm like God, and can you thunder with a voice like His?" 

  70. Since therefore you teachers, and preachers of the earth are nothing and nobody - when will you cease boasting as if you knew anything, and put an end to you preaching which is none other than lies and deceit?

  71.   I of course know that you will not do so of your own since you are blind. But remember how the time is short, and how the salt-land awaits you, and the marches, and swamps. 

  72. And what sort of creatures dwell in these places as the Lord clearly defines in that same book of Job chapter 40 verses 15 through 24, and also 41 verses 1 through 34.

  73. With the devil and his strength will be your dwelling place, because you loved the scales of the dragon, your delight was in lies, and in the deceit, which came from him. Therefore will your dwelling-place be a snake filled wilderness, a home of no home.

Next page

Leonard