THE HOPE OF ISRAEL

       CHAPTER 9                    LINK TO OTHER PAGES

  1.   There are times when I wished I had not heard or learned of a thing, such as when I come to hear wrong of one who in every other respect was so marvelous, and did so much to bring truth to light. This concerns Martin Luther, a pillar in the reformation, in his words and attitude to the Jews.

  2. This man Luther had to fight with every lowly beast there was at his time in that part of the world. The roman papacy had made the multitude of the people more ignorant than the ignorance that can be classified of humans. And this he had to contend with, and such ignorance he had to overcome.

  3.   In regards to Luther himself though he had knowledge, yet he was lacking in many ways. Luther erred in secular things as well as in scriptural understanding. Some of these were not essential to what is the footing of salvation. 

  4. But he made one great error, or actually two errors, he failed to understand that the salvation of the Gentiles is in the overflowing of Israel, and worse, he failed in compassion for one's neighbor, as well as enemies.

  5. If thus the whole law is summed up in this, "To love God and your neighbor as yourself," the record of Luther shows him to have failed.  Christ Jesus said; "Not he who has faith, but that keep My word." Or is that not quite as the Lord said it? For the literal words were, Not he who says Lord Lord, but that do the will of My Father.

  6. The will of the Father then has never been anything but that we keep His word, His commandments, which in itself holds in to keep faith with God. The other thing then that the Lord asked of us was, to have faith, to believe that He was our redemption above and beyond the law, so that even though we are dead under the law, yet He would raise us in His own offering.

  7.   I am saying all this here in this place, since I am bound to place a judgment on Luther. And so that I may render a just judgment and evidence the same to you, therefore I speak these words.

  8. The will of God may thus be said as being in two, namely law and faith. And so spoke the Lord, You must have both. For accordingly, "Not Lord Lord, but My will." to keep the law. And; "not trusting in the law, nor circumcision, but in faith. 

  9. The sum of which is; Faith upholds the law. For again, Faith does not hold the law as its trust, but in a willing obedience of its very own nature and being.

  10. Consequently, anyone who has one and not the other - is dead in his sins.  And now the Holy Spirit said; "If I had all knowledge - but had not love, I were nothing", how then my dear friends can it be called love of Luther, when - according to the records of history - he was so fierce against his most dearest brothers?  

  11. For so the record reveals, He denounced the Jews (God's most beloved people) as an accursed race whose churches and writings should be reduced to ashes.

  12. And not only is this said of him, but that he (so it is said), to have advised the (so-called) Christians to destroy the houses of the Jews, and the princes to expel them from the country, and with more such folly.

  13. John clearly states: "By this we may be sure that we know Him, if we keep His commandments". And "He who say he is in the light, but hates his brother, is in darkness still." Thus my beloved, judging from such a record, Martin Luther is anything but righteous, but rather a devil, and that openly, not at all in disguise?

  14.   Luther failed to recognize that to love one another, and even one's enemy, is the very cornerstone and foundation of faith?   Balaam blessed Israel, yet himself he was not blessed. Cyrus of Persia preached good news, but himself could not partake of it.  

  15. By Luther a reformation may have been brought about, but if he himself will enjoy the fruits thereof will be made clear in the day of judgment, when it will be said to him; "I know you not."

  16. If now one will give his life for those that hate him, that they might have joy, that one will be praised and be known of God.  And for the people, these so called Christians that Luther spoke to, to perform these wicked things against God and man, these should have rebuked Luther.

  17. Luther however was not the only one with the presumption that God had cast off the Jews in favor of the Gentiles, as if the promise made to them was no longer valid.  For a great multitude of Gentiles even to this very day still hold this barbarian attitude and ignorance.

  18.   Isaac, as a child by promise, in the advanced years of his parents, bears allegory that both Jews and Gentiles share in the promise and calling of God.  And right here is where it should have stopped, where it said, "share".  But the Gentiles thought to exclude the Jews, which is completely unfounded.  

  19. For from Isaac came Jacob as the firstborn of God, and in the descendants of Israel.  And when in his descendants Israel failed to obtain what it sought, so Paul said, "the elect obtained it." The "elect" then is not only Gentiles, since Israel is even foremost in that election.

  20. Just because some Israelites fell, does not mean all to have fallen.  For with a view to Gentiles, they were only to fill in what fell from Israel.  The Gentiles have no advantage over Israel in any way, but rather they are blessed in the "overflowing" of Israel.   For just as Paul the apostle to the Gentiles, said:

  21. "So I ask, have they (Jews) stumbled so as to fall? " By no means" but through their trespass, salvation has come to the Gentiles, so as to make Israel jealous."

  22. And in another place: "If the trespass of Israel means riches for the Gentiles, how much more will not their full inclusion mean?"

  23. The words "full inclusion" should have brought the Gentiles to their senses.  The very fact that Israel was in exile that alone was evidence that they were "not" cast off.  For the Father that chastises his son, means to keep him, otherwise he would just let him go his way as the Lord let the Gentiles go their way, since they were not to be called, but rather to fall for their denial of God.

  24. Now comes the question, how anyone could possible have mis-comprehended such very clear teaching from the Scriptures?  And on the other hand, the Israelites in Luther's day, or even now, were not all that lovable either; they had their faults along with the Gentiles.

  25. The Lord said; "I will exile you, and go to Gentiles, and I call the grace of these people as witness against you, that these will believe though they have seen no prophet, nor signs as you have, but in spirit they will believe the thing that I say."

  26. No doubt they in that time resented this, even as some still do.  But the Gentiles were like barbarians, like beasts, to force Jews to listen to their sermons.  I shall hardly call these Christian, since forced humility never had a place among the sons of God.

  27. As then Luther wrote: "That the Jews are no longer the people of God but have been rejected by God, and put out of the church, the multitude of Gentiles taking their place. And mention me one King whom they now had during fifteen hundred years. 

  28. History declares that they are no longer the people of God. It is absurd for the Jews to continue to hope so tenaciously for a kingdom and restoration of the land of Canaan."   

  29. This last statement now of Luther is typical of the devil in his wishes, for so Luther spoke by the devil to whom he had given himself.

  30.   I now shall answer; Recall now Hagar, after she had learned that she had conceived by Abraham, while Sarah remained barren, she looked with contempt on Sarah her master's wife. Luther as a mainstay of the Gentiles, in these words, bears allegory to this Hagar, as do all Gentiles stained with that view. 

  31. For the fact remains that Sarah "did" bear her son. Just as Israel will indeed bear the Messiah, she has already come into her wedding chamber, (the land of Israel today). And just as Sarah laughed when she was told to bear, so you also my beloved Israel, you may laugh. For His promise to you is in fulfilling.

  32. Fifteen hundred years may seem a long time, but its is only a day and one half.  And Sarah was ninety-nine years of age when she brought forth, she was beyond childbearing remember?  And as for that King which Luther questioned. You O Israel have never been without a King.  

  33. For the day that He rose from the grave, He came to be seated at the right Hand of God, and King of all Israel. His name, as you will soon begin to call Him is "The Lord our righteousness, Christ the Redeemer of Israel

  34. The prophet spoke at one place: "The Lord will come out of His place and tread upon the high places of the earth, and the mountains will melt under Him, and the valleys shall be cleft like waters down a steep cliff."

  35. And to translate this. The high places and the mountains, are the rulers, the governors and the priests and shepherds.  And the valleys, are the folds of sheep, and of cows, and of donkeys, and every other herd.  

  36. For it is written that the Lord will come down to execute justice, end exterminate the shepherds, and their flocks.  And their churches will waste away like water disappearing over a cliff.  Do not think how in this day so many Christians are disliked or persecuted, when it is no more than lip service what these profess.

  37. This is what is in store for the (so-called) Christians, and for all the other flocks that worship idols.  But you O Israel, you shall rejoice, you shall be as young lions in the midst of them.

FROM THE PROPHET BARUCH.

  1. The times of the world are divided in twelve parts, six and six, and the very end time also is divided in twelve again. "And those that live on the earth at that time, so the Lord speaks by Baruch, will "not" understand that it is "the end" of time. And the wise shall be few, and of intelligent beings there shall not be many."

  2. It is literally inconceivable how so many can be so blind when such things are so plainly, so clearly, and so often written.  Noah preached in vain to the generation in which he was, and as I fear, I might also just as well be speaking to the wall.  And this saddens me, for God brought forth a fountain, and if anyone will drink of it, he will have life.  

  3. The fountain then desires to break forth, but the takers are few.  But for these few I wish to show you what is about to come upon the earth, so you will not be surprised, but know that all these things were spoken truthfully.

  4. Baruch writes: "When horror seizes the inhabitants of the earth, and they fall into many tribulations, and into great torment, it will happen that they say in their thoughts because of the tribulations; that the Mighty One no longer remembers the earth. It will happen that when they lose hope, that the time will awaken."

  5. A most naive thought, to think that God no longer remembers because of all the plagues on the world, when they were foretold over and over and over, that God would bring them these plagues.  

  6. The conceit of some is, that God is too good, and too compassionate that He should bring such torment upon them, they have their mind conditioned to think only of God as love, and no justice.  And thus they will find out otherwise in a way they justly deserve.

  7.     Baruch now is given several visions.  In one of these the whole time period of the world passes as seen by a cloud that alternately bring bright and dark water, the six by six, or twelve periods.  And to begin at the sixth bright waters, these are the times of David and Solomon.  The tenth bright waters then is the purity of Josiah, king of Judah.

  8. And the eleventh dark waters describe the disaster that befell Zion to be delivered up to the nations.  These black waters then are from that time throughout the last two days (two thousand years) until today, and for just a bit longer yet as I write this until the great king of Babylon has fallen.

  9. The twelfth bright waters then seem to overlap a period at the end of the eleventh dark waters, the two going together for a short period.   These waters are described by Daniel that they would be seventy weeks of years.  

  10. These twelfth bright waters thus took effect after the turn of this last century, a short while before the official declaration that Israel had again become "a State of," which was in 1948, just as it was foretold by Daniel that it would be.

  11.   And Baruch prophecies: "And the twelfth bright waters which you have seen, this is the Word. For there will come a time after these things that your people will fall into such a distress so that they are altogether in danger of perishing. 

  12. They however will he saved, and their enemies will fall before them. And to them shall fall much joy one day, at that time, after a short time, Zion shall be built again."

  13. Take note my beloved how accurately the events of the world follow the prophecy spoken of them.  For; "Your people altogether in danger of perishing," refers to the Second World War, the holocaust as it is called.

  14. All of us should however have known that they were not to succeed in what they had in mind, since it was thus prophesied. 

  15. And that "great joy" which was to come shortly after that distress, was no more than about three years from 1945 to 1948, when you rejoiced in becoming a "State of Israel."

  16.   And though you are a nation right now, you are not as yet the crown of nations, as the Lord said by Baruch: "And the nations will again come to honor it, nut not as fully as before. For it will happen after these things that there will he a fall of nations."

  17.   Since now you have become a nation, the next thing on the agenda is "the fall of nations".  And they will fall, one after the other, and Babylon will be devastated.  And as the prophet said: "But everyone who "will" understand, they shall be wise at that time.  For the measure and the calculation of that time will be in two parts, weeks of seven weeks."

  18.   From Adam until the coming of the Lord are six bright and six dark waters.  And this whole span, as the Lord purposed it, stood to Him as something small. Of the last bright waters then these are the words spoken:

  19. "Hear also about the last bright waters which come at the end after these black ones, this is the "Word," for after the signs have come of which I spoke to you, when the nations are moved, and the time of the Anointed One (Jesus) comes.

  20. He shall call all nations, and some He will spare, while others He will kill. These things will befall the nations which will be spared by Him;

  21. Every nation, which has not known Israel, which has not trodden down the seed of Jacob, they will live. And this is because some from among all those who have ruled over you, or have known you, will be delivered up to the sword."

  22.   How true the saying: "He that touches a Jew touches the apple of his eye".   In Warsaw the people went about their business and their pleasures while in the midst of them Gods people were brutally hungered and beaten to death, and these inhabitants did nothing to prevent it, but collaborated.  

  23. Wherefore then may the Lord of Israel make Warsaw a desolation, and let pestilence and the sword pass through her.  That like as they were pleased to do unto Israel so let it he done unto them.

  24. It pleased the people of the Ukraine to serve the Germans in mutilating the Jewish people. And as a reward the Lord gave them into the hand of Stalin to starve them in their own bread basket. Nor will the French or anyone else escape though their reward awaits its time. 

  25. The Lord has taken me by the hand, and He will not turn back until He has completed what He set out to do.  Fire goes before Him, and burns up His adversaries.  His lightning exposes the world, the earth sees, and trembles.  The mountains melt like wax before the Lord, before the Lord of all the earth.  

  26. But Zion hears and is glad, and the daughters of Judah rejoice.  They that wait on me, so says the Lord, shall not be put to shame.

    To the beloved of the Lord in all nations.

  1. I greet you all my dear friends even though I am not with you, but I do so in the Spirit, which is within you and me.  We are one kindred, greatly beloved by our Lord and His angels, and of the Father of all living, unto whom we shall ascend when we put off this mortal body.

  2. I long greatly to meet you in these days yet left unto me upon this earth, I long to see your faces, and hear the voices so natural to the Spirit that is within me.   I have long dwelt in desert places, and the silence bears heavy on me, but I know in the word of our Redeemer that it will not be much longer, for all prophecy is coming to fulfilling.

  3. It is my intention here to speak of various things, to bring learning to those in need and strength as well as admonition and rejoicing. Guard yourself against the trickery of these many unseen spirits, which abound in the earth.  

  4. They are everywhere at any time; day or night ready to take the good word away from you so as to leave you vulnerable for their deceptions.  Their attacks are not limited to worldly people, but they take great effort to overcome the elect of God.  

  5. And when they succeed in tripping one, they rejoice.   Give them therefore no opportunity to rejoice, but in all things adhere to the word of God, and they will have nothing to accuse you of before the holy angels of God.

  6.   Powers of apparitions are given to some demons, often after the imaginations of men with which they attempt to corrupt the minds of the simple.  While then the world indeed falls for their trickery, be not like unto them.

  7. You know that there are (so called) shepherds which have their sheep trained to refer to them as "master" or as "father" or, some other title.  And this has become so common for so long that the people in general do not see anything wrong with it, and look upon it as a mere expression.  For as when poison is fed to one little by little he becomes accustomed to it, and it no longer acts as poison.

  8. Or as when one continually burns a part of his flesh, that flesh becomes seared to all feeling.  So also these multitudes have been "seared," they no longer feel right from wrong. Or like another saying; "Tell a lie often enough, and it will be believed".  So these also believe the lies that are fed to them from birth.

  9. The Lord now has said of the shepherds, that He would feed them with wormwood, so they might be worthless shepherds, which is on account of their own pride as well as for the sins of the people as a whole. And so in this way the Lord rewards both the sheep and the shepherds that feed them, for woe unto the sheep that receive a worthless shepherd.

  10. But these shepherds, even though wormwood was placed before them, had the good word of the Lord before them.  But in their choosing - with which of these they would satisfy themselves - they loved the wormwood as were it the most delicious thing to be had, and they despised the good food of the Lord, as in fact they hated the very sight thereof.

  11. And so these shepherds have become more criminal than what the term signifies, for while they so despised the good food of the Lord, and loved the wormwood, they nonetheless take up the cup of that good food with their defiled hands and hold it before the sheep.

  12. So making them believe that the cup is filled with the goodness of the Lord, while instead, and in fact it is filled with the food of their own likens, namely; that wormwood which God fed to them so that - while yet in their mouth - they might learn to vomit for its bad taste and foul smell.

  13. Instead they loved the foul smell and the poison of its taste, as those who make their abode in the dung of the beast of the field.

  14.   It is certainly not without good reason why the Lord called them "vipers brood and hypocrites".  For again, is it not clearly written in the book of Matthew where the Lord commanded that we shall not call any person by the great title of Father, or Rabbi, except God alone?

  15. Indeed it is, and so why then do they go forth to scorn the word?  They, I tell you do it on purposes all in their attempt to drag as many of you as they can into their hell.

  16. For since there is no repentance measured for them, they have nothing to lose, and labor to make him who is not a child of hell, to be a child of hell, and them that are children of hell, to make them twice the children of hell.

  17. Where the descend of the Lord was revealed to Isaiah, the angel (which in his spirit took him up into the seventh heaven), that angel himself being of the sixth heaven, - Isaiah at one point said to him: "What is this that I see my Lord?"  

  18. Isaiah thus addressed this angel as "Lord".  But the angel was both wise and God-fearing, and replied to Isaiah: "I am "not" your Lord, but your companion".

  19. Take learning therefore from this, for if even this great and mighty and glorious angel would not allow himself to be called Lord, how much less should any man, mortal and corrupt as he is?   

  20. If therefore it is abominable and blasphemous to call a man by such a title, how much worse shall it not be to call such as are the sons of the devil by that title?

  21. For in all respects they are then calling the devil their father and their master.  And unto whom one subjects himself  - to the same he will have his portion.   Be therefore wise my beloved, watch your speech, for as the heart is, so speaks the mouth.  And by what leaves the mouth is the heart known.

  22. It is said in this day and age - that women have received their rights, which they call equal rights with men.  They look at this century as if something altogether new has occurred, something new and better.  

  23. But O how blind they are, for first of all, "there is nothing new under the sun".  And secondly, they have not advanced themselves up the ladder, but gone backwards down the ladder.

  24. Women have been oppressed in every age, and they have been honored in every age.  And where there was dishonor and oppression there were neither any children of God.  For among Gods children the woman always had her place of honor.

  25.   If I state that a woman is not to hold the office of a bishop, and that it is not her place to preach before a congregation, then some will answer me that I am (thank God) not in league with the 20th century.   

  26. An answer that of course is devoid of knowledge.  For what is this century any different from any other century?  And how shall it have any bearing upon the law of God?

  27. They are of course right in this respect that this 20th century is in fact different from those before it, since it was prophesied that the generation of this century would be the "most apostate" generation of all. The most black of all black, more wicked than all wicked, and more dim-sighted than all the dim-sighted before them.

  28. It was foretold to us that in this generation lawlessness would increase greater than any before it.  And so in that respect the 20th century has a difference from the past.   

  29. But you ought to know that the body is submissive to the head, and that where that is in effect, there both the body and the head are whole and equally effective to one another.  But where the body rules the head, there one has found a fool, and neither the head nor the body will be found at peace.

  30. But why should I make any long speech on this matter, for only such as lack understanding practice such sins.  With you whom I call beloved, this is not so. It are criminals that pay a woman less than a man for the same labor.  

  31. Christians never commit such crimes.  And it is from oppressive minds that the honor and rights of a woman are withheld, the sons of God love and honor their wives.

  32. Many women hold many high positions, and why should they not?  Still the fact remains that when a woman is made a judge, it is to shame the people. When man makes his courts a mockery of justice be not surprised when the Lord appoints a woman to judge them.  

  33. And when a woman is made a ruler, it is a disgrace to the whole nation.  When men become fools God shames them by placing a woman to rule them.

  34. Many Jews do not accept Christ as the Messiah.  Not that this is new, for this was foretold from long ago.  But Gentiles are not any different, for while Jews profess Moses and Gentiles profess Christ, neither one knows whom they profess.   

  35. Wherefore also it is prophesied of the Gentiles" "When you see the Gentiles worship a piece of wood, know that the end is near".

  36.   Jews argue that Christ Jesus is not revealed in the Old Testament, even though the prophets are literally filled with reference to Him and His acts, which He performed, and the circumstances surrounding His days upon the earth. But not all Jews are that ignorant of the Scriptures, even as there are Gentiles not so ignorant to know the Savior from the wood upon which He bled.

  37. In an example wherein Christ was revealed in the Old Testament: Nebuchadnez'zar had a dream, a stone was cut off by no human hand, which smote the statute at its feet. The stone cut off by no human hands, is a clear reference to Christ Jesus as the Son of God, One who did not come through the intermediate of a man, for the virgin knew no man when she conceived.

  38. If now one will argue that this is a poor reference since this pertains to the end of days, he in so doing shows the poverty of his mental coordination, for how then shall the Messiah be the son of David?

  39. The fact that the feet of the statute were made of clay and iron portrays the last century, or centuries.  For these substances do not mix, they do not adhere to one another.

  40. How therefore do these foolish nations think to gather themselves as "United Nations?"  They may have a building, and even make mock gatherings, but they will "not" be united.  This they should have known from the words of Daniel alone.

  41. But seeing they plow along in ignorance, it shows how little credit they place at Daniel, or anything written in the word of God.  Their united efforts will be wiped from the earth. For the stone - that is already at their feet - will leave them neither pieces, nor even the dust thereof, but all will be carried off as the wind blows ashes.

  42. Many nations make their testaments as if they will last forever.  They proudly look and announce their future, - but what future?   Wheresoever they lead themselves, they require no fire hoses, it will not be quenched but burn their souls for the ignorance in which they took pleasure, scorning the truth spoken to them.

What is in a word?

  1.   What is in a word?  When the Lord gave to Ezra to drink water so that he and the men with him might write the books.  For Ezra had said: "But who will hear Thy words O Lord when we are no more?  Let them be written down for those after us that they may know the things that are done of Thee."

  2. And the Lord said: "Go your way and do so".  And the Lord lit a candle of understanding within Ezra. The water then was symbolic for the Spirit of understanding.  And it states that the water, in color, was like fire,   For to be baptized in water and fire, is one.  

  3. And no-one descends into the water lest fire accompanies him. And if the fire is not with him, he will drown in the water in which he descended.  

  4. But unto whom the water is poured out like fire, he shall be made whole.  And unless one has seen Aseneth the wife of Joseph, how shall he know the way unto Christ?

What is in a word?

  1.   Only such animals as chew the cud and split the hoof shall be clean to you.  For to chew the cud, is to meditate and consider all things, not judging by appearances only, but for the day - that is to be - as well. For what is in a conversation if it values are only for this day?  He who looks for his reward in heaven judges all things towards that end.

  2. If there be a rich man who became rich by overcharging his customers and underpaying his employees, will you consider him wise or wealthy, or blessed?  In all reality that man is among the poorest of all and most miserable.

  3. He therefore who judges with the world has his abiding therein.  But he who judges for the world to come has his sight set on life, he is the one that eats of such meat that chews the cud, as well as that split the hoof.

TO THE WISE IN ZION.

  1.   Unto you my beloved whose hearts are knit together in the love of Him who gave His life for us.  I have spoken to impart knowledge to you, for by imparting knowledge one brings life into him who accepts the same.

  2. I can truthfully say that knowledge is life, for with it, you shall know the truth, and to believe upon the truth is everlasting life.   When this freedom then has come within you, then the world shall no longer matter, seeing your hope is set on a better world, and you wish to attain unto Him on whom your hopes are set.

  3. The Lord now has been angry with you O Israel for the sins of your fathers and for the sins of your own, and you have known His wrath.  But rather than wrath, I will speak to you of blessings since I was called a messenger of good tidings.   

  4. To say to Jerusalem: "That the Lord has pardoned you!"  "That the remnant of you shall be blessed forever!"  And with you, those of the Gentiles who have joined themselves to you shall rejoice.

  5. We therefore shall rejoice continually in our Savior, we shall eat at His table, and our exultation shall have no end.  Our souls shall be greatly uplifted in the Lord our God.  His glory will overshadow us forever and ever.

  6. When the Lord brought forth His firstborn son Jacob, He led his descendants through the desert for 40 years so they might come to know Him before they entered the promised land.  

  7. For not all took to the Lord that He should be their God, for they said: "We cannot stand before God, you therefore stand before God between us and Him".  And God accepted their request.

  8. They rejected the grand gift of being stewards in the house of God.  And only these did enter the promised land - them that were not afraid, yet feared God, while the rest died in the desert.  

  9. The promised land, as Canaan, in these days, is synonymous with the promised land which is the new world and the new heaven, and those which entered, and which did not enter, as those unto whom the new world will be, and unto whom not.

  10.   And now note how few of those above the age of 20 came to enter in.  Of the men of Israel in these days it were only Joshua and Caleb, two men out of all the multitude, which holds in an understanding.   If therefore we shall not take up strength to mold our hearts like Joshua and Caleb, how shall we think to be stewards in the house of God?

  11. The fathers then having entered the land of Israel, the Lord began to purify them, to see which in the descendants would obey His voice.  And while many did, and again many others did not, they were destroyed, but a third was left and exiled. And many years passed, namely, the "two" days, which the Lord foretold by the prophets as - the duration of that exile.  

  12. And now you have come at the late evening at that second day, the last hours of those two thousand years. Today therefore, you my beloved are the descendants of that third in the last seventy weeks of years at which end the conclusion shall take place.  The Lord gave you to rebuilt Jerusalem in prelude to a full, a most glorious restoration.

  13. The devil then - as soon as he got wind of the fact that the Lord had recalled you went all out in an attempt to exterminate you.  But what is this devil against the almighty power of God and His Anointed Messiah?  I call it a foolish gesture of him.

  14. As of now then, many things are to take place, many prophecies will be fulfilled, and one right after the other, to bring to pass all things that must come.   The nations will fall, and there will be plague after plague, like as in the days of old in Egypt, and war and bloodshed will not be small.

  15. But among you O my dearly beloved Israelites there will also be those that will be destroyed.  For the Lord spoke saying that He will remove all the high-exulted ones from among you, the proud, and the arrogant.   

  16. "I will purge out the rebels."  So He said.  "And leave a lowly and humble people in the midst of the land - who no longer will sin nor anger Me "

  17. And so while I have this good news for you, and I have good tidings for Jerusalem wherein she will rejoice, it is not so for the arrogant.  And so I reach out to you, O you beloved children of Jacobís seek the Lord, keep His statutes, be humble, be among the remnant, and not rebellious.

  18. Let your remnant be a multitude, a great multitude.  O that the Lord make your remnant large, and enlarge you.  Do not fear the nations, nor your enemies, for they will not ever again remove you from the land.

  19. Your sins have been pardoned O Israel.  Just a little while and your Redeemer will rule in your midst.  Consider this day, this very day as you hear my words, as when Moses came into Egypt.

  20. For once Moses had arrived, it was merely a matter of time, a matter of ten plagues to come upon your enemies by which to break them and fill their measure to the brim.

  21. So also is this day my dear Israel.  Behold the fall of nations, and your redemption immediately following, with the wealth of the nations coming unto you.

    Time and Festivals

       THE PROMISE

  1. The beginning of Christianity was a "Promise" beginning in the Garden of Eden, the promise that God would redeem man from his fall by a Deliverer. This Deliverer was to be One whom the Lord God himself would choose and raise up as a Son of Himself, His only begotten Son.   

  2. And so it occurred on the fourth day at evening that the Lord brought Him into the world to testify to the fulfilling of that promise.

  3. The men living previous to that day did of course live as Christians looking forward to the fulfilling of that promise. While those afterwards had the promise affirmed to them in the actions and words of the Lord the Son of God as He gave Himself a perfect offering for the race of man descended of that angel of God in the flesh namely; Adam.

  4. That promise then, which was first spoken to us in the garden of joy, was repeated and expanded in various ways to show its nomenclature. For the promise is one thing, which in itself does not reveal "how" and in "what way" this was all to come about.

  5. Accordingly, the Lord reiterated His promise, and expanded upon it to show to "whom" it would apply, and by what means, and in what time-frame, and other such specifics, so that we might know what was to be, and, what was expected of us.

  6. The expansion of that promise then was given us in the token of an offering, even as the promise in itself was "an offering", and/or "festivals" as they might be called, for in fact they became "The Festivals." These, in other words, may be said to be the symbolic notation of the promise in its nomenclature. And this becomes clear as we look at them to understand their meaning.

  7.   To begin from the beginning, before man walked upon the face of the earth, when the Lord had made both Heaven and Earth and its creatures, and "time" (as in our conception) passed upon it for a duration that God only knows.  Then the Lord set seven days for the race of man - which He had previously created - to come forth into being each one of them from the flesh of the other.

  8. Accordingly, the Lord formed Adam and his wife Eve pronouncing the coordinate upon the atoms of the physical realm to serve them for bodies.  And the Lord having spoken, so it came about, for nothing can withstand His power or the grandeur of His wisdom.

  9. Having then disobeyed the commandment of his God - by the cunning of another creature who had already caused his own fall by thinking to set his throne next to that of his Creator - God pronounced a punishment.  

  10. That is - a curse upon both, which also held in, "enmity" of one another, for did not the one through enmity cause the other to fall?  And shall there then not be enmity in return?

  11. For so the Lord said, "I will put enmity between you and the woman."   Such was the curse that affected both of them, but more to the first than to the last. For then came the promise as He said; "He (man) shall bruise your (the devil's) head, and you (the devil) shall bruise his (man's) heel".

  12. The fact that the devil does  (for example) me much harm in this world is nothing more than a nuisance, a bruising of my heel, while I am a bleeding wound to his head that removes him from a throne on which I instead will rule.  

  13. The Lord then made His promise more clear to Adam after he was driven from the garden, which words Moses, did not record in his book of Genesis.  Then, as Adam was in all respect an angel in the flesh, came Noah also an angel in the flesh, both fathers of the world.  

  14. And to Noah the Lord expanded His promise in the gesture of an offering, to wit; the offering of the clean animals and of birds, which were; three four footed animals and two birds.

  15.   Then again the Lord expanded His promise to Abraham as he asked the "how" of the promise, in the same offering. That offering then is a book in itself defining the "who", and the "how".   And when the Lord reiterated that promise to Moses, He added the time factor to it along with still more definition.   

  16. Afterwards, to the prophet Ezekiel, the Lord defined it still further, and other prophets also showed the how, the whom, and the why of that promise symbolized in that offering.

  17. The fact then that there were "three" four-footed animals defines the "whole" race of man.   But not all of them equally nor with the same glory.   For only one of these was "male" namely, the ram denoting Israel.   And between the females, which denote the remainder of the world, there is a greater and lesser one, a heifer, and a female goat.   

  18. Hence, an age was also placed on them.   Then there were the two birds, both doves, the symbol of "peace" and of the "Spirit", one of whom was greater and older than the other that signify the Deliverers.

  19. Then there is also "the means" by which they were cut and offered, and further on in the records of Moses and of the prophets - these things were clarified more accurately.   And so we come to Moses where the Lord places His promise into memorials for them, also called the "festivals of the Lord".   

  20. Of these the Lord instituted "three" to be held yearly, each one of them relating the promise in its nomenclature inclusive the timing element, the week of creation.   Let us then leave off from this overall insight and look into each of these festivals.

  THE FESTIVAL OF PASSOVER.

  1. The word "Passover" defines a going over from one place or time into another, thus the promise - of our passing from this time and place - into a promised time and place. Hence, this was a celebration of "seven" days, meaning that this "Passing-over" was to proceed through a timing factor of seven.

  2. Moses then speaks of this factor of that festival as he speaks of the creation in seven, And each week, as we pass through it, is a reminder of that seven by which we are to pass-over, wherefore also the Sabbath marks a separation between what is mortal and immortal.

  3. As then the festival is a memorial of the promise, a gesture to remind us as to "when" and in what time of the year it should he held, which also reflects upon its meaning. This then is held in the "first" part of the year, for it being a first progression of the promise.  

  4. And if you will accept it - the 14th thereof can be related to the fall of Adam, that while on the 13th he lived in full tranquility, on the 15th. he was no longer in the garden.

  5.   There are more reasons than one why a festival should be kept at its proper time.  For not only were these days within the year specific to the event, like as ones birthday that he does not celebrate on just any day, but specifically on the day in which he was born, so also these dates were commanded.

  6. And we ought to know better than again to disobey a commandment of the Most High Lord, recalling how for a single disobedience Adam lost for himself and for all his race the life he was given on this earth.

  7.   For in addition to the foregoing - these days were sanctified, meaning; set aside, glorified, made wholesome to their purpose. If therefore we change dates - something that is holy will be defiled on the day that was not sanctified, like putting clean water into a dirty jar, a senseless gesture since then the water that was clean will no longer be clean.

  8.   The progression of the year thus - which we call the Calendar, is not an institution of man, but quite clearly - since it was the Lord Most High who formed the Sun and the Earth to move around it - "He" formulated the days and the years in their progression.

  9. Nor does He move from that which He himself established from long ago, for when He brought His Son as the Passover Lamb to be killed, that crucifixion occurred on precisely the right day, even though at that time man had the calendar in total disarray.

  10. For so Moses was given to write, "In the first month, on the fourteenth day thereof, in the evening, is the Lords Passover, and on the fifteenth day of the same month is the feast of unleavened bread to the Lord".

  11. The evening of the 14th was a preparation, and it was to be on the 15th, which falls on the 6th day of the week, when the "pure Bread" namely; our Lord, was to be offered - as it reads - "to the Lord". Note the two parts, unleavened bread, and, to the Lord. For He who was pure, free from all sin, was offered to the Lord His Father.

  12. And as we know from the record, the Lord was indeed crucified on the 15th day, which was indeed the sixth day of the week, just as Enoch certified with the instructions given him regarding the progression of the days of the year on which day what specific event should fall.

  13. [(Note another meaning of "the Lord being crucified on the sixth day". Today in these last one thousand years is the sixth in which man came to totally crucify Christ; to abandon and reject him altogether for their precious idols cloaked under His name.)]

  14. Then Moses continues to say; "Seven days you shall eat unleavened bread. On the first day you shall have a holy convocation, you shall do no laborious work, but you shall present an offering by fire to the Lord seven days, and on the seventh day is a holy convocation, you shall do no laborious work."

  15. Now look at this again and see what it says: on the first day an offering by fire was to be done, which did occur, namely on that first day, the 15th, the Lord was offered, for fire consumes, brings to death. And it states that on each of the seven days that offering was to be made by fire, meaning, in all of the seven thousand years the atonement was to be made, day by day.

  16. And so it did occur, and is still being done, for as much as we - who are His inheritance - died with Him on the cross as He died, so we die and died through all the ages, and He with us. 

  17. Hence, it states that on the first, as also on the seventh, they would be days of no laborious work, and accordingly it so happened on the first day, the first one thousand years, and it will be so on the seventh day, the last one thousand years.

  18. There are thus "seven" Sabbaths in that first month of the year, the month of Nissan. When therefore you are so dense as to presume that time will go on and on, recall the many times that the Creator of all flesh specifies "seven" as in seven thousand years. After which this Earth and Heaven will surely end and be renewed, while the time of men stands only at six, his rule to end.

  THE FESTIVAL OF SHEBUOT

  1. I began to say, "The Promise", how the festivals reveal the promise. The specifics of that promise then holds in a salvation that is not the same for all.   For the Lord determined to take a "first-fruit" from His labors, and to hallow them above the others. And this first-fruit would of course he the best of the best.

  2. For man also when he gathers in his harvest and prepares a gift, a first-fruit of his labors, what will he select if not the best of the best. And "whom" shall it be to make a selection of his labors, if not "he" who labored for it, whose property they are?

  3. Who then shall dare to remark negatively regarding the "election" of God? For just as you deem it right to select from your own goods what parts shall be more honorable to serve as first-fruit of the bounty, shall not He who formed all flesh have His proper right to "select" His own, as in election.

  4. The festival of Shebuot then is of a two-fold nature, it is "of the promise," the "Oath"; that in seven days, as millenniums, we would pass-over. And the requisition and relinquishing of the first-fruit, the multitude of the elect of God. 

  5. "Requisition" of course conveys the Lord requiring that number from among us, and "relinquishing" as something new for men to chew on, to convey that, yes; likens or no likens, you will have to relinquish these chosen ones from among your midst.

  6. In other words, you will lose them, for the Lord will make them special, and you will have to lose them.  I say this to you O world of Gentiles, for this will not be to your likens, first you thought to be rid of them, and if anything, you might accept them as dogs with you, but equals, no, that's going too far.  

  7. And now instead - to your dismay, these whom you considered less than dogs have become the masters with you the dogs, and to accept that is what I conveyed by, "to relinquish".

  8. Now let us see how the Lord expanded the nomenclature of His promise in this festival. Moses was given to write; "When you come into the land which I give you and reap its harvest, you shall bring the sheaf of the first-fruits of your harvest to the priests, and he shall wave it before the Lord that you may find acceptance on the morning after the Sabbath." Morning after thus is eternity, day eight after the seven.

  9.   The words; when - come into - land - I give, makes this feast a festival that is not always kept by everyone at any time, but rather it is specific for a time period that is after a "gift" is given. For not until one has come into a realm can he even think of beginning to celebrate it. 

  10. But even then, if one enters that realm taking it, as in entering it by violence, he does not qualify, since it must be by "gift", he must enter it by being awarded to enter.

  11. This limits the participants to the festival to only the elect of God, "To the faithful men and workers of My pleasure as Enoch put it, who do not acknowledge My name in vain". For these are those that have come into the land, land not as in clay, but as in faith and trust fermented with deeds.

  12. These therefore that have entered the land, they from their bounty, (knowledge and wisdom) of God, can, will, and must, bring the first fruits, the utmost of their given goodness and understanding to their Lord. For if not so, if they be idle, or withhold of the best, then what good shall that gift be to them - to have entered the land, but not be found acceptable on the morning after?

  13. For this is like where the Lord spoke of many having entered the hall wherein the wedding was taking place, some coming without a bridal vestment, who, even though they had entered the land (the hall) were not dressed properly, and accordingly cast out.

  14. For the "morning after" is the day of eternity, the time after the seven thousand. If thus the sheaf was not waved prior to that, it being the token of the first fruits being offered, or, the vestment covering our nakedness.   Or as; - our testimony that indeed we are of His making, then, even if you come as near as to the door to eternity, you shall not enter it, no acceptance.

  15. Then in the verses following the above Moses writes the particulars of the vestment, the essentials of the praise of the Lord. Then it reads; "And you shall count from the morning after the Sabbath, from the day that you brought the sheaf of the wave offering seven full weeks shall they be, counting fifty days to the morning after the seventh Sabbath."

  16. To count from the morning - to again the morning following seven, is from Adam to the end of the next millennium. That at least is one meaning. Another from the words, "the day that "you" brought the sheaf", means, that you will run your trials to the full. You will not as some "pre-trib" vainly imagine, be taken out before trouble starts.

  17. For is it not also written somewhere; "Blessed are those on whom the rod of the Lord comes." For unless the heart is melted to refine it to gold, they will not be made into the perfection that Christ Jesus requires as He specified to the church of Sardis in the Revelations to John.

  18.   And now to the festival in an overall sight, it has a duration of seven weeks, and counts two highlights. The seven, whether it be days or weeks, conveys years in thousands. The highlights are the beginning and the end; the beginning is for each when he or she enters into the realm of God (Christ Jesus) by whom into perfection, he will reach to be accepted.

  19. And now that I said "perfection" and "Christ Jesus" and "morning after", these relate to what else Moses wrote, namely, to say "fifty days".

  20. And now that I am speaking to you in the meaning of things after wisdom, I do not want you to get the idea that these are the only sentiment of it to observe.  For indeed, the Lord did say; "I never told you about burnt offering, that you should slaughter beasts for me."  Still the Lord did command these very offerings.

  21. And while they were meant for their spiritual meaning rather than the physical interpretation, Israel did perform the physical acts just as it was commanded in physical terms, because -- they served as the token, they were the memorial.

  22. And so I took many words to say that apart from its meaning, the festival is a due memorial to be kept at its proper time within the year each and every year into forever. Listen carefully then how this festival is truly to be kept, along with the meaning.

  23. Seven times seven is always 49 and never 50, and from a Sunday morning to a Sunday morning seven weeks later is 49.   If then in our ignorance we count to 50, the seventh morning would not be after the Sabbath, but rather on a Monday morning, on a day after the morning after the seventh Sabbath.

  24. If then indeed you wish to celebrate this festival, take instruction from the wisdom that I relate to you. For either you celebrate it as the Lord commanded the same, or you will simply be making a fool of yourself.

  25. For how are you going to come to 50 days starting from a morning after a sabbath to the very same morning odd many sabbaths later? You are not - except you understand and observe the progression of the days of the year as the Lord has instituted them.

  26. In other words, If you do not include "eternity" into your days and into the tremors of your heart you cannot come to 50, nor consequently into the morning after, as in eternity.

  27.   If however you are wise and hear to my voice, then 50 days will serve you to "perfection" in "Christ Jesus" the "morning after". And where did I mention these words previously so emphasized in that order?

  28.   Next Moses writes; "Then you shall present a cereal offering of new grain to the Lord You shall bring from your dwellings two loaves of bread to be waved made of two/tenth of an Ephod, they shall be of fine flour, they shall be baked with leaven as first-fruits to the Lord."

  29. This cereal offering as stated was to be brought on the morning after, in other words; this is to be done on the day after the new world is made when the seven have passed. And what are the "two" loaves if not man and his woman in the context just as God made them? 

  30. And who or what was to be acceptable if not the finest of the finest? And not as before where the bread was without leaven, but here leaven is specified, it being "raised", those perfected, or fine ones raised as first fruits to the Lord.

  31. Next it states: "And you shall present with the bread seven lambs a year old without blemish, and one young Bull and two rams, they shall be a burnt offering to the Lord with their cereal offering and their drink offering, an offering a pleasing odor to the Lord."

  32. You have heard how it is said, "The righteous and the elect of God". The bread, as the loaves are the individuals, the elect, and the lambs in seven the whole number, or the full number of the righteous ones of God, none of which exceeds a year of age. 

  33. Accordingly in that great eternal day, at the start thereof, all these shall be presented with their deeds that were pleasing before God, their righteous deeds.

  34. The young Bull and the rams represent The Lord Jesus and two others of high echelon, for what there is spoken of here is like the inauguration of the kingdom, its people and its rulers in their various status and glory endowed upon them.

  35.   For so the revelation continues; "And you shall offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of peace offering. And the priests shall wave them with the bread of the first fruits as wave offering before the Lord with the two lambs; they shall be holy to the Lord for the priest."

  36.   O what a marvelous revelation is made here, for here the Lord specifies the rule of the whole kingdom. In this world there is "chain of command", and by the Lord there is a chain of command, an echelon greater and lower. 

  37. In the previous quotation it was spoken of a Bull and two rams, which represent the highest of echelon, in this quotation it is spoken of the echelon following that order of command.

  38. And now to remind you first that the priesthood is greater than the kingdom, it is essentially in the priesthood where the rule rests, and yet the Lord ordained kings and princes to the performance thereof with priests as advisors and ambassadors in a greater order.

  39. So there is spoken of a male goat and two lambs, but while the first is for a sin offering, to take away iniquity, the other two are for peace. Here we find the two offered for sin, even as the Lord gave this to wit to Abraham in the two doves. And now that I have said this much, I am bound to refrain from going further.

  40. Where then it stated that the priest was to "wave" them (the goat and two lambs) with the bread, is as in inauguration, bread conveying the peoples. And, "holy to the Lord "for" the priests", how the Lord appoints kings to perform the rule for the priest, which if you will may be seen as "regents".

         THE FEAST OF BOOTS

  1. The festival of Boots is in the "seventh" month, for its meal is for the seventh millennium, which is in seven days defining the creation of man in seven days. The beginning of that festival is already on the first of the month, on the day the angel Milay'ul (ML) enters in, for that is the great day of the Lord, the day of His judgment, and the return of Israel.

  2. John in his book of Revelations wrote; "That in the day of the trumpet call to he sounded by the seventh angel the mysteries of God should be fulfilled." And Moses wrote for that very day saying; "In the seventh month, on the first day of the month you shall observe a day of solemn rest, a memorial proclaimed with blasts of trumpets."

  3. The trumpets that the Israelites sound in that day every year is a token of the return of the Lord, of the coming of the Christ upon the clouds, of the day of distress for the Gentiles, and of glory and rest for the children of Cod, for Israel.

  4. And so now the seventh millennium having started, the trumpet has been sounded, all prophecies have been fulfilled, now comes the rest, the real Sabbath, the seventh day of creation, and should there not be a solemn occasion to behold "Him" whom they rejected?

  5. Before the festival of boots takes on its joyous application, there is of course the "tenth" of that month, the day that recalls how Joseph was sold by his own brothers, and to make atonement, to weep, and recall how wrong they were.

  6.   Well, all right, my dearly beloved Israel, Joseph is the token for Christ Jesus, since you, His own brothers, you sold Him out, you rejected Him, and accordingly in that day your hearts will be turned for Him, the Christ whom you rejected.

  7. What now will you have me say regarding all that is written in the nomenclature of this festival of the seventh month? Or in that of still others when I have given you a look into what is in a word, and yourself you should know what is in a word. 

  8. The festival as it states from the fifteenth to the twenty first as seven days, recounts the seven thousand years, and added to that was the "day of addition" as the eight-day.

  9. And speaking of "rest" in the seventh, as the Sabbath, and in the very first of the token, the first day, so the Lord continues to say; "And on the eight day shall be a solemn rest".  

  10. For from the day that the seventh angel sounds the trumpet, from that time onward shall be the rest for all the children of God, for all of the one thousand years of the Sabbath and for all the days of eternity in the eight day following that Sabbath.

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Leonard