Mosaic and Nazarene Teaching Concerning God
John Thomas, M.D.
The little work herewith presented to that portion of the public which does itself the honour of seeking to "know the living and true God, and Jesus Christ whom He has sent, has been styled by the Author Phanerosis. This is a Greek word in an English dress, and may be found in the lexicons in this form; and occurring in the phrase th fanerwsei thv alhyeiav the manifestationof the truth."
Phanerosis originated in the following circumstances. Two Jews, converted from Rabbinical Judaism to Protestant Gentilism, commenced a meeting in New York City, for the purpose of convincing their "brethren according to the flesh," that the "Jesus preached" and believed in by Protestants and Papists is the Christ promised in the prophets to their fathers. The meeting was numerously attended by Jews, among whom was a certain Portuguese Jew, Dr. de Lara. He boldly and justly disputed the claims of what he styled "orthodox Christianity" to a divine origin. His acumen and arguments were too astute for their treatment, so that they were put to shame before the Jews they sought to proselyte. In this emergency they applied to the Author for aid against their persistent and indefatigable opponent, who had attacked the weakest part of their position. The author agreed to attend their meeting, and to examine the ground occupied by de Lara. He found that the philosophical Israelite was impregnable in his position against popular Christianity. When Epstein, the Jew converted to Congregationalism, and since returned to Judaism, after making considerable capital by his hypocrisy; and his companion, Lederer, since also apostate from the principles he professed, though still a distributor of Protestant tracts among the Jews at a certain annual stipend; when these two worthies enunciated their platitudes, they were riddled by the shafts of their adversary, amid the laughter and contemptuous ejaculations of the Jews. Calm being restored, the Author was invited to speak. He told them that he did not present himself for the defence of popular Christianity, for which he had no more veneration or admiration than they. Popular Christianity, he continued, is as different from the ancient and original faith of Christ preached by Jesus and the apostles, as is modern Judaism from the institutions of the Mosaic law and the testimony of the prophets. He had not a word to say in defence of such an unscriptural system, condemned alike by the Old and New Testaments. He advocated the doctrine set forth in the "form of sound words" employed by Jesus and the apostles, and attested by the law and the prophets. The New Testament, as originally delivered, perfectly agrees in its teaching with that of the Old. These Scriptures, and not the clerical creeds and symbols of popular credulity, are the authentic and authoritative records of the faith expounded by them. Dr. de Lara was, therefore, beating the air; for while he was assailing something he styled "orthodox Christianity," he was not touching ancient New Testament Christianity at all! The Author was, consequently, under no obligation to meet Dr. de Lara's arguments against Jesus as the Christ founded upon Protestant and Catholic misconceptions of his relations to Deity, and so forth. He would, therefore, leave him in all the glory of his conflict with "orthodox Christianity," so called, and proceed to show them "a more excellent way."
Having addressed the Jews upon this for an hour or more, in showing them what Moses and the prophets teach concerning the Christ, and to what extent it was fulfilled in Jesus -- how that he was to be a sufferer, and on the third day rise from the dead, and afterwards ascend to the right hand of power, when he is to come again, and "revive his work in the midst of the years," the consummation of which will result in their acknowledgment of him as their king, and their consequent restoration to their land and national independence and glory. Having set these and other things before as peaceable an assemblage of Jews as could be desired, he concluded, exhorting ,them to a candid and dispassionate study of Moses and the prophets; for that the testimony for Jesus was the spirit of prophecy, which left no doubt that he was the Prophet like unto their great law giver, whom Jehovah promised to raise up to Israel, as "His salvation to the ends of the earth."
But though the Jews, before so turbulent, heard the Author with marked and respectful attention (and one of their number declared that "if the Jews could hear him they would all become Christians"!) the manifestation of approval kindled the indignation of Messrs. Epstein and Lederer, who had invited him. They determined, therefore, to silence him, which they did effectually, by decreeing that no one should speak longer than five minutes.
The door of utterance to the Jews thus being closed in their meeting, the author invited them to hear him at another time and place. Some of them accepted the invitation, and among them, Dr. de Lara, who, as the author was about commencing his address, caused to be put into his hand the following epistle addressed to the Author:--
Remarks on Dr. de Lara's Letter
By the Editor
Dr. de Lara's letter seems to have been originated in a spirit of astonishment, incredulity, and candour; of astonishment at our statement concerning the entire and absolute harmony of the teaching of the two Testaments, in the face of the dogmas of' "Orthodox Christianity" referred to; of incredulity, because of the unphilosophical and irrational character of the facts testified in the New Testament; and of candour in seeming, though by education hostile to the Nazarene, to desire a fair examination into "the stone of stumbling" presented to the Jewish mind in "the things concerning His name."
We can easily appreciate the astonishment under which he seems to labour. Our declaration, which we here admit, of the entire and absolute harmony of the teaching of Moses and Jesus, is calculated to excite astonishment, confounding astonishment, in the mind that has no other idea of the teaching of Jesus and the apostles than the parody thereof exhibited in the old wives' fables of what Dr. de Lara styles "orthodox Christianity." But, we do not affirm the harmony of "orthodox Christianity" interpretations, or rather "imaginations, high things, and thoughts" (2 Cor. 10:5), with the teaching of God, in Moses and the prophets: we are, therefore, under no obligation to attempt the impossible task of reconciliation. We do not believe in the self-styled "orthodox Christianity" of the world. It is not the Bible teaching of tile Spirit of the Christ which was in Moses and the prophets, Jesus, and the apostles. Admit what Nehemiah and Peter testify, that one and the same spirit was in them all, and that that Spirit was God's, "in whom is no darkness at all"; and it follows, of necessity, as we have affirmed, that the doctrine of the Old and New Scriptures is entirely and absolutely harmonious and uncontradictory (1 Pet. I :11; 2 Pet. 1:21; Neh. 9:20,30). We believe in the doctrine of God, in the deep things of God, revealed by His spirit (1 Cor. 2:6-16), not through disobedient fanatics, or a clergy, Jewish or Gentile, infidel thereof: but revealed by His spirit in the Spirit's own words, through the holy and faithful heroes of the faith, to whom, under God, we are indebted for the Scriptures of the Old and New Testaments. This is the Christianity of our faith which we are prepared to state, illustrate, and prove, in opposition to modern Judaism, Jewish rationalism, and Gentile perversions of the truth.
Dr. de Lara appears incredulous. He is reported to have said, in one of his speeches at Centre Street, he cared nothing for Moses and the prophets. He may, perhaps, care more than the report of his words gives him credit for. We rather think that he meant he did not care for their testimony as proof of the Messiah having appeared; for we find him saying, in a certain periodical, "he did not care if fifty prophets had prophesied the coming of Messiah, unless the facts can be adduced to prove that the Messiah had come." From the letter before us, it is difficult to determine with certainty whether he is "a devout Jew," "an enlightened Jew," "a Rabbinical Jew," or "a philosophical Jew." We suspect he is in feeling a Jew, archaeologically devout, unfettered by Rabbinism, and giving credence only to what "the thinking of the flesh," untutored by revelation, approve. From these elements seems to be generated the spirit of the letter before us. A Jew incredulous of those oracles committed to his nation's care, is a hard and slippery case to deal with. We feel no interest in arguing with such a Jew; for he has lost his Jewishness, and disappeared in the bottomless pit of nations -- the undistinguished multitudes of earth. In the midst of uncertainty, then, we have preferred to view Dr. de Lara as a professed believer in Moses and the prophets, too enlightened therein to be hoodwinked by Rabbinism, but not sufficiently so to see into their attestation of the righteousness of God in Jesus as the Christ -- the Jehovah-tzidkainu. We will not think of him as a rationalistic or philosophical Jew. Rationalism and "philoSophy" in religion may do for Gentiles, but are highly unbecoming in a Jew. A Jew ought to be a man of faith, and not a mere rationalist or fleshly pietist; but, unhappily, and generally speaking, they are true to the character given to them by Moses, in whom they glory, who says: "They are a very froward generation, children in whom there is no faith" (Deut. 32:20), really as faithless of Moses as of Jesus, if faith is to be measured by conforming to the obedience it demands. A Jew faithless of the Mosaic teaching must necessarily be a rejector of Jesus of Nazareth, apostolically displayed. Moses spoke of Christ; and, therefore, Jesus inquired: "If you believe not Moses how can ye believe me; for he wrote of me." This is the secret of Jewish incredulity; not that the testimony for Jesus is insufficient for faith; but because of their extreme frowardness in making void the word of God by Moses and the prophets, through the corrupting influence of their traditions.
There is a candour about Dr. de Lara's letter that is quite attractive. Its points are distinctly stated, and the views of its writer boldly averted. This is according to our taste. We like a man to stand out in his true character, and not to appear one thing and be another. Moral honesty and moral courage are virtues which few possess in this age of sham. Neither Jews nor Gentiles are pre-eminent in these respects. The former fear one another, and have not lost their terror of the Gentiles. Many, as of old, do not confess Jesus for fear of losing caste, of being cast out of the synagogues, or denied sepulchre among Judah's dead; while Gentiles confess a Jesus, but know not the true doctrine, or fear to bear the cross, lest the clergy should blow upon them. Between the two there is nothing to rejoice in. The world is wilderness, and its oases desert. Bold and sterling honesty of purpose and principle is the desideratum of the times. Sham and swindle everywhere abound, and few remain to do battle for the truth at all hazards against the world. Candour and courage are exceedingly scarce.
On the evening upon which Dr. de Lara's letter was handed in, we had perused it, marking its points with pencil as we proceeded and then answered them in general terms before the audience. After we had finished, Dr. de Lara rose and apologised for having afforded us no time for examination, and hoped that we would believe that he did not design to extort an advantage by taking us at unawares. We graciously accepted the apology, being satisfied that such was not his policy; but that he really desired the information indicated in the concluding paragraph of his epistle. This being the author's conviction, and recognizing the importance, the primary importance, of the subject, on the great question at issue between the disciples of modern Judaism and the writers of the New Testament, he announced, that on the following Sunday evening he would lay before the audience the
MOSAIC AND NAZARENE TEACHING CONCERNING GOD.
Introduction. The Renewing Efficacy and
** Jesus has left on record an infallible rule by which his friends may be distinguishd from the Demons. The rule is expressed in his words, saying, "Ye are my friends if ye do whatsoever I command you." "The Demons" is a phrase, in it spplication to men, that signifies those who believe that Jesus is the anointed son of God, but "do not receive his words," nor do what he commands. This is not the only sense of the word, but the sense in which it is used in this place, because the possessed of old confessed, but did not obey, the truth.
This is the proclamation in plain English. There is no word in it which is not perfectly intelligible. It announces a Person who shall be; and if you ask Moses who that Person is, he tells you in Exod. 3:14-16, and 6:3, that the person who shall be is that same One who, four hundred and thirty years before was known to Abraham as the Strength of the Mighty Ones who visited him from time to time, and whose messenger appeared to himself in the bush. This answer is equivalent to saying that the subject of the proclamation to Israel is "One who is, and who was, and who is to come, the Pantokrator, or Strength of All." He is while Moses makes the proclamation; He was in Abraham's time, and from an antecedent eternity; and He shall be when He comes as the Prophet like unto Moses. Nothing short of this can be educed from the words of Moses. Had we lived in the days of Moses, speaking the Hebrew as our mother tongue, his proclamation would have created in us an expectation, that, at some future time, 'He', the Possessor of the Heavens and the Earth, the Most High, who admitted Abraham to His friendship, would appear in the midst of Israel; and that then, consequently, whatever His name might be called, He would be lawnme lmma-nu-ail, "God with us."
Now for this result to be manifested, one of three things was necessary; either that "Ail," the Eternal Spirit Himself, should descend from unapproachable light, and plant Himself in the midst of the Hebrew nation unveiled; or, that a portion of free spirit, emanating from His substance, should be embodied, constituting "Holy Spirit Nature," or God veiled; or, that the Eternal Spirit should create a body from the material race of Adam, and fill it with His own power and wisdom without measure. In either of these events, it would have been God with Israel, dwelling in the midst of them. But the first alternative was impossible: for God unveiled in any nation would be its destruction, for Moses testified that Jehovah declared to him: "There shall no man see Me, and live"; and Paul, who taught the same doctrine as Moses, says: "No man hath seen, or can see Him"; and Jesus also bears the same witness, that "No one hath seen the Father, except he who is from Theos (Divine Power) : the same hath seen the Father."
The purpose of the Eternal Spirit to become Elohim to Abraham, Isaac, and Jacob, through their seed, excludes the second supposition. Mighty Ones in Holy Spirit Nature often appeared in the midst of Israel, and were, for a time, God with them. There is a notable instance of this on record in Exodus 24:10. It is there recorded that "Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel, saw the Elohim, or Mighty Ones of Israel: and under HIS feet as it were a paved work of sapphire stone, and as it were the body of the heavens for clearness. And upon the nobles of the children of Israel HE laid not HIS hand; also they saw the Elohim, and did eat and drink. And YAHWEH said unto Moses, Come up to me in the mount, and be there : and Moses rose up, and his minister Joshua; and Moses went up upon the mount of the Elohim. And he said unto the elders, 'Tarry ye here for us, until we come unto you'." In this narration the distinction is maintained between Jehovah and the Elohim; Jehovah referring to the Eternal and Invisible Spirit; the Elohim to the individualized, or embodied, manifestations of power. The Elohim were visible; for Moses says the nobles of Israel saw them, and ate and drank in their presence. The Elohim had spread for them an entertainment of good things, and welcomed them to eat and drink without alarm: for "upon the nobles of the children of Israel HE (the invisible Jehovah) laid not His hand." Moses does not say that they saw Jehovah. He and Joshua alone were permitted to ascend to the mountain top; but even there, they did not see Jehovah; for "no man could see Him and live." They heard, but saw not.
In this scene, Moses and Joshua are types of Messiah in his approach to the Father; while Aaron, Hur, and their associates in company with the Elohim, are types of the saints, the immortal nobles of Israel, in the setting up of the Gospel-Kingdom. The Elohim were the representatives of the personages to be manifested from the seed of Abraham in the Age of glory; the same Eternal Spirit being the substratum, or hypostasis of the representatives, and of those whom they represented; for which cause "He" and "His" are affirmed of them. The Elohim and the Devouring Fire on the top of the mount were the typical manifestation of Jehovah's glory; which finds its antitype in glorious display of the things represented also in Ezek. 1:10; 43:4; Rev. 4:5; 15:2.
All these displays are Mighty Ones in Holy Spirit Nature, and therefore God : and God with them in the midst of whom the manifestation is made. The purpose of Jehovah excludes the Elohim of Sinai from the Elohim of the proclamation. This purpose is the development of Elohim from the Human Race equal to the Elohim of Sinai; or, as it is expressed in the words of Jesus, isaggeloi, "equal to angels." The Scripture reveals the principle upon which the Elohim of the Universe are developed by the Eternal Spirit. They are immortals, but were not always so. The Eternal Spirit, dwelling in light, is alone essentially immortal, without beginning; but all the Mighty Ones, or Gods, He has created, have at some period of their history, been subject to evil even as we. Moses teaches this in Gen. 3:5, 22. The sagacious serpent, who had seen and heard the Elohim in Paradise"the Stars of the Dawn and Sons of God" -- told Adam and Eve that if they ate of "the Tree of Knowledge of Good and Evil, they should be as the Elohim ('gods') knowing good and evil." The lie he told did not consist in saying this; for the Jehovah-Elohim admitted that, in the eating, and its consequence, they had become like one of them, to know good and evil. "Behold," said He, "the man has become as ONE OF US, to know good and evil; and now, lest he put forth his hand, and take also of the Tree of the Lives, and eat and live for Olahm; therefore Jehovah-Elohim sent him forth from the Garden of Eden." When this was affirmed of Adam and Eve, "the eyes of them both were opened, and they knew that they were naked," and they were both ashamed and afraid. This was the form of the "evil" which they experienced at that crisis; and Jehovah-Elohim testifies, that it was an evil they themselves had been the subjects of. Those who were Elohim contemporary with Adam had once been the subjects of shame and fear; and as these are symptoms of an evil conscience, they had once been sinners; and as it is the law of the Eternal Spirit's empire, that sin works death, so they must have been once mortal : which is a conclusion in agreement with Paul's testimony, that the Invisible One "only hath immortality." Hence though in His universe there are multitudes of Immortal Sons of Deity, yet in all that universe there is but One whose immortality is underived and that august person is He who created them. Thus all immortals but Himself were once mortal -- sinners subject to death; and while so subject as much in need of a remedial system as we.
But at the fitting up of earth as a new arena for the display of the power and wisdom of the Eternal Spirit, they who figure in the work, had attained to their eternal redemption; and had become "spirits" -- Holy Spirit corporeal intelligences -- because they had been born of the Eternal Spirit or Father. To what orb or planet of the universe they are indigenous, is not revealed; but as they are not ab-original to an earth-born race, they are not sovereign here; but only, as Paul says, "public official spirits, sent forth for service on account of those thereafter to inherit salvation" (Heb. 1:14).
These, then, are not "OUR Elohim" - they are not the Elohim of Abraham, nor the Elohim of Israel, to whom the "Sh'ma Yisraail" refers. These Elohim or Sons of Power, are to be developed from the earth-born seed of Abraham, upon the great moral principle of the intellectual universe, expressed in the two words "faith" and "obedience" -- an obedient faith, tested by trial. This principle necessitates the existence of evil in the system where the development of God is in progress; for there can be, no trial where evil does not exist. The Eternal Spirit has, therefore, wisely created evil -- first as the punishment of sin and secondly, to afford scope for the manifestation of the approved. Upon this principle, Abraham's faith was tried and perfected; and upon the same principle, though not in the same way, the faith of all scripturally recognized as "his seed," is tried and perfected to this day.
The Sh'ma proclaims a plurality of Elohim, but does not define the number. Moses tells us elsewhere that they should be as the stars of the heavens for multitude--"So, O Abraham, shall thy seed be." To this agrees the testimony of the Apocalypse, where it is written "I beheld, and lo, a great multitude which no man could number, of all nations and kindreds, and peoples, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and with palms in their hands." "These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb; therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and lead them unto living fountains of waters; and God shall wipe away all tears from their eyes" (Rev. 7:9, 14, 17). These are they whom Ezekiel saw in a vision, moving onward in victorious career. "In their going," says he, "I heard the noise of their wings like the noise of great waters, as the voice of Mighty Ones, o pantokratwr, or in Hebrew shaddai: (shaddai, of Mighty Ones) the sound of the speech was as the sound of a host" (Ezek. 1:24). Daniel also saw them in vision. "I beheld," says he, "until the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool' his throne the fiery flame, and his wheels burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the Judgment was set, and the books were opened" (Dan. 7:9-10). Whence came all these thousands of the fiery stream? They are all the Sons of Power: Spirits born of the Spirit; Israel's Elohim, or Mighty Ones; who were once Jews and Gentiles in unprofitable flesh: sinners under sentence of death, but justified by an intelligent and obedient faith. These are the Elohim of the Sh'ma Yisraail, the hypostasis of whom is the ONE YAHWEH -- the One Eternal Spirit multitudinously manifested in the Sons of Eternal Power. When these become apparent, "at THE ADOPTION, to wit, the redemption of the Body" (Rom. 8:23) -- the "One Body" -- then will be revealed the Mystical Christ -- the seed of Abraham -- the "Son of Man clothed with a garment down to the foot, and girt about the breasts with a golden girdle; his head and hairs like wool, as white as snow; and his eyes as a flame of fire; and his feet like unto fine brass, as if glowing in a furnace; and his voice as the sound of many waters" (Rev. 1:13-15) -- the voice of the redeemed of all kindreds, and nations, and peoples and tongues.
Such is the hidden mystery of the Sh'ma Yisraail, revealed in the Nazarene proclamation of the Moses-like prophet and his apostolic associates. Hear, O Israel, the Eternal Spirit, who has surnamed himself 'Ehyeh,' or Jehovah, because He will be for a Starry-Multitude of Sons of Power for Abraham, is nevertheless, but One Eternal Father, and they in Him are One! "To us," then, "there is but one POWER, 'the Father,' out of whom are all, and we for Him; and one Lord Jesus Anointed, on account of whom are all, and we through him." All this development: of an earthborn family of Sons of God, who shall take their stand in the universe as Seraphim and Cherubim of Glory, is through and on account of Jesus Christ. He is the foundation, the chief and precious corner stone of this new manifestation of the Father-Spirit. Truly, as Moses says, it is a "Glorious and Terrible Name --Eth-Jehovah Elohekha--the I shall be thy Mighty Ones, O Israel'."
We think that by this time our readers will have comprehended the Mosaic teaching concerning God, which is the basis of the revelation which the Eternal Spirit hath given of Himself in the subsequent communications made to Israel through the prophets, Jesus and the apostles. We have seen that Moses did not teach three persons, three essences, or three anythings in One Godhead. By Godhead is meant the source, spring, or fountain of Deity -- the Divine Nature in its original pre-existence before every created thing. He teaches that this Godhead was a Unit --a Homogeneous Unit, undivided into thirds, or fractions.
But enough for the present; in our next we shall resume.
We think that by this time our readers will have comprehended the Mosaic teachings concerning God, which is the basis of the revelation which the Eternal Spirit hath given himself in the subsequent communications made to Israel through the prophets, Jesus, and the Apostles. We have seen, that Moses did not teach three persons, three essences, or three anythings, in One Godhead. By Godhead is meant the source, spring, or foutain of deity - the Divine Nature in its original preexistence before every created thing. He teaches that this Godhead is a Unit - a Homogeneous Unit, undivided into thirds, or fractions.
At this point of the inquiry, the true believer meets the Jew face to face in the approving presence of Moses and Jesus. They all agree on this point, and say in the words of the sh'ma, "there is One Jehovah." Compare Deut. 6:3 with Mark 12:29-32. By doing so, the reader will see that Jesus was as emphatic and precise in his teaching concerning God as Moses: and that those who heard him teach understood him in the Mosaic sense; for a Scribe (and all the Scribes were students of the law, and zealous for their interpretation of Moses) said to him: "Well, teacher, thou hast said the truth : for there is one God; and there is none other but He": upon which Jesus remarked: "Thou art not far from the kingdom of God."
But here the agreement ceases at the threshold; for not content with one Eternal Spirit named Jehovah, the rejector of Jesus contends for only one eloahh. But Moses nowhere teaches that there is but one eloahh; nor does he use the phrase One Elohim -- a singular numeral with a plural noun. On the contrary, he teaches the existence of a plurality of Elohim. The Sh'ma does not say "Jehovah our Eloahh is one Jehovah, or one Eloahh"; but "Jehovah our Elohim is one Jehovah." Moses and Jesus are agreed in this also; for if either of them had taught that there was but one eloahh, they would have been in opposition, or of both of them had so taught, they would have left no room for a Messiah who should be called Jehovah-Tsidkainu, as in Jer. 23:6; 33:16, He shall be our righteousness; and Elohai kol-haretz, "Elohim (plural) of the whole earth," as in Isaiah 54:5. To have taught the doctrine of only one Eloahh, as well as only one Jehovah, would have been to set aside the doctrine of a Messiah altogether, so that there would be neither a personal Christ, nor a multitudinous Christ, the latter being constituted of all in him, the personal.
Well, then, Moses and Jesus both taught a plurality of Eloahhs. Jesus said: I am Eloahh, and my Father is Eloahh, and the children of God by resurrection, each one is Eloahh; and all together we are thy Elohim, O Israel, and yet but one Jehovah. But the Jews repudiate such a God-Name as this. It is incomprehensible to them; and in their opinion, nothing short of blasphemy. It was so repugnant to their notions of things that when Jesus taught it "they took up stones to stone him"; and declared that they did so because that he, being a man, made himself Eloahh in saying: I am the Son of All (John 10:33-36). Like Dr. de Lara, they objected to the idea of Jehovah having a son; and that son being a man; and that man consequently EIoahh or God. Hence, when Jesus asked them: "What think ye of Christ? Whose son is he?" They did not answer: "He is the Son of God" -- to have done so would have been to admit that he would be equal to God, which they considered blasphemy. They, therefore, adhered to the fleshly view of the matter, and replied: "He is the Son of David." This was equivalent to saying that he was equal with David only; and consequently, not equal with Deity. But this position was pregnable, and easily turned. Jesus saw their weakness, and immediately exposed it by inquiring: "How then doth David in spirit call him Adon (lord, superior, ruler, &c.,) saying: Jehovah said unto my Adon, Sit thou at my right hand till I make thine enemies thy footstool? If David then call him Adon, how is he his son?" They could not answer this; "no man," says Matthew, "was able to answer him a word" (Chapter 22:41-46).
The point in this argument is a question of equality; and therefore of Deity, or of mere humanity. If Messiah were to have been simply son of David, then he would be equal in natural descent, and inferior in rank. If equal in natural descent he would have been no more than a son of Jesse; and if simply David's son, he would have been socially inferior, inasmuch as in society, and especially in Hebrew society, fathers take precedence of sons. This being admitted as contained in their premiss, upon what known principle could David speak of such a Messiah as his Adon or Sovereign Lord? Here is a notably weak point in the Jewish understanding of the doctrine concerning the Messiah. As in the days of their fathers, so to the present time, "They judge after the flesh." They can only see in Christ a son of David, having no higher origin than blood, or the impulse of the flesh, or the will of man. They have no conception of a Christ, who should be formed by the Eternal Spirit from the substance descended from David, as Adam was formed by the same Spirit from the dust; and therefore generated by the will and power of Ail, still less did they see that such a Son of Power should become a son of a spirit-generation from among the dead. The Jewish mind cannot penetrate "the veil of the covering"; so that all his reasonings begin and end in flesh, "which profits nothing." It is not to be wondered at, then, that the Jews, as Dr. de Lara says, "reject with scorn and ridicule the idea of God having a son; of coming down from heaven and enacting with the Virgin Mary the scene related by Luke." Their minds are so sensual and earthly that they cannot ascend to the contemplation of "heavenly things." What they know naturally, as brute beasts, of these things they can speak; but higher than flesh they cannot rise until the Lord shall come and take away the veil.
But, as we are taught in the Old and New Scriptures that a remnant of Israel shall be saved, we would, in the hope of our writings meeting the eyes of one or more of that remnant, reason with them concerning the Christ. We would invite them again to the question Jesus put to their fathers, saying, "What think ye of the Christ? Whose son is he?"
But no one, Jew or Gentile, can give a reasonable answer to this question who is ignorant of Moses and the prophets. And the reason of this will be obvious to every intelligent person from the consideration of the facts that "Christ," as the subject matter of a system of knowledge, is peculiar to their writings. Moses' writings may be said to have started the subject. It is true that the Christ-idea was in the world before Moses lived. Adam and Eve received the first promise of his appearing in listening to the sentence upon the serpent in Gen. 3:15. Enoch, the seventh from Adam, predicted his coming with his ten thousand saints; and Abraham saw his day, and was glad. Still the convictions and hopes of these ancients would have been lost but for Moses, who was caused by Jehovah to put them on record, and to commit the writings to the custody of the Hebrew nation. It is, therefore, exact enough to say, that, as far as we are concerned, the Christ-idea and the Christ-doctrine, originated with Moses. He treats of it at large in his five books. After him the Christ-idea was dramatized, not related, but represented by Joshua at the head of Jehovah's hosts in the conquest of the Holy Land from the Gentiles. It was also dramatized in the history of David and Solomon, and the Mosaic doctrine concerning Christ, amplified by Samuel, David, Solomon, Isaiah, Jeremiah, Ezekiel, Daniel, and all the prophets. The idea and teaching, then, concerning Christ being a special system of inspired knowledge peculiar, exclusively peculiar, to the prophetic writings, how can a man rationally answer the question: "What is the truth concerning the Christ? Whose son is he?" in ignorance of what they testify? It is impossible. We must study Moses and the prophets, or we can know nothing as we ought to know it concerning the "Wonderful One," through whom the knowledge of the "Eternal Spirit Name," or God, is revealed. It is impossible to know God apart from the Christ-doctrine of Moses and the prophets; for the knowledge of Christ is the knowledge of God-manifestation to man. Let us put it in another form, thus: blot out from the oracles of God the instruction concerning Messiah, and there would remain no revelation of God behind. The Christ-doctrine is the key to the Sh'ma; to the Memorial Name for a generation of the race; to "the glorious and Fearful Name," and to all the remarkable combinations of words, grouped together without regard to grammatical rules, and so thickly distributed upon the sacred page. Let us then, hear Moses and the prophets: "for they wrote of me," says Jesus: and "if ye believe not their writings, how can ye believe my words?" (John 5:47). Jesus had no hope of a man, in a scriptural sense, believing his doctrine, who did not believe Moses, and if he and Moses were not credited, the ignorance of the unbeliever alienated him from the life and blessedness of God; for, he says, "this is Aion-life, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent" (John 17:3).
The first idea, then, that Moses gives us of the Christ is that--
All this is expressed or implied in Gen. 3:15. It teaches us by implication that he was not to be begotten of the impulse of the flesh, nor of the will of man; so that in being born of the human nature, he would be directly Son of Woman, and only indirectly Son of Man. But, if he were not directly Son of Man, he must have been directly Son of Power as Adam was, who had no human father. Adam's father was the Eternal Spirit, self-named Jehovah, who formed him from the dust. Eve seems to have understood that the Seed of the Woman was to be somehow related to the Spirit, afterwards named Jehovah; for when, in her inexperience, Cain, her first-born son, came into the world, she said: "I have gotten (a play upon his name Cain) a man eth-Jehovah" (Gen. 4:1). In the English version, the text reads: "I have gotten a man from the Lord." But "from" is not in the Hebrew. There it reads ish-eth Jehovah, a man the Jehovah. But was Eve acquainted with "Jehovah" as the name of the Spirit? Abraham was not. If she were not, the words would seem to imply that she regarded Cain as the promised acquisition; or she may have considered that she acquired him of the Spirit, whom Moses, in the record, styles eth-Jehovah, in which case ish would be in construction, and signify man of. If she said a man of the Spirit, then she regarded Cain as begotten of the Spirit; but if she said a man the Spirit, in both cases Moses substituting Jehovah for Spirit, she regarded him as the seed of the woman promised; and still from the Spirit, rather than from Adam. Be this as it may, the event proved that he was neither "of the spirit," or a Spirit-man, but of the flesh, in the rebelliousness thereof, and therefore earthly, sensual, and demoniac.
Abraham seems to have been taught representatively, that the son of the woman was to be in his origin a son of power, that is, of God, and not of the will of man; he was taught this representatively by the case of Isaac. Isaac was as much a Son of Power as Adam and Jesus, in relation to the flesh. Had there been no preternatural interposition of Spirit power, there would have been no Adam, Isaac, nor Jesus. Now Isaac was a type of Christ; for Moses writes that Ail-Shaddai said to Abraham, "in Isaac shall be chosen for thee a seed." Isaac in his generation, or circumstance of his begettal; and in his figurative sacrifice and resurrection, was the representative of the Christ to his father Abraham; by which he was taught
These things were expressed, and implied in the representation; so that, had the question been put to Abraham, "What thinketh thou of the Christ? Whose Son is he?" He would have replied: "He shall be Son of God."
But this, perhaps, may be objected to as only inferred, and not positively declared -- that Moses does not say in so many words, that the Seed of the Woman was to be Son of God. But it may be replied, that the doctrine of Sonship to God is a peculiarity of the Christianity taught by Moses. What is the idea of ish eth-Jehovah but that of a Son of God, whether we read it, "a man the Jehovah," "a man of Jehovah," "a man of the Spirit," or a "man the Spirit"? It is a man of preternatural paternity in the estimation of the speaker. The Jews regarded Adam as the Son of God, and the idea came to them from Moses, who gives him the paternity. See Luke 3:38.
It is truly absurd for Jews to talk of "shrinking back and standing sternly aloof, the moment they are told that God has a Son"! Were Moses in their midst he would certainly be ashamed of them. If they will not hear Jesus, do they not hear Moses deliver God's message to Pharaoh, and say: "Thus saith Jehovah, Israel is my Son, my first-born. And I say unto thee, Let my Son go that he may serve Me; and if thou refuse to let him go, behold I will slay thy son, thy first-born" (Exod. 4:22-23). Upon what principle was the Hebrew nation Jehovah's Son? Upon precisely the same principle that the Son of Mary claimed to be Son of God -- upon that of Spirit-paternity. Isaac was the father of the nation, and his begettal was miraculous. The nation descended from him was a "miraculous conception"; and Jews consider those who believe that God has a Son, and in the miraculous conception, of that Son, "should be set down as demented, and only entitled to pity, and to a cell in an asylum." All that the Jews say against the narrative of Matthew and Luke concerning the birth of Jesus, might be turned with equal force against Moses' account of the birth of Isaac. Matthew says, that "Mary was found with child of the Holy Spirit"; and Moses clearly shows that if the Holy Spirit had not affected Sarah, there would have been no Isaac, and consequently no Hebrew nation. The peculiarity of Isaac's paternity is the ground of Jehovah's claim upon Israel as His son. "When Israel was a child, I loved him, and called My son out of Egypt" (Hos. 11:1). These are the words of Jehovah by Hosea; and though spoken of a multitude, in that multitude is included the Messiah, who federally speaking, was in the loins of Nahshon at the Exodus; and personally, came out of Egypt at Herod's death.,/P>
The idea, then of God having a son is Mosaic, and not of Nazarene origin. But we are not left to inference and implication in relation to the Christ being the Son of God. That he should be both Son of Man and Son of God -- "of man," by his mother, and "of God," by his Father--is expressly stated in 2 Sam. 7: 14; 1 Chron. 17: 13. In the Berith Olahm, or Covenant of the Aion, recorded there, Jehovah informed David that he should have a Seed or Descendant, who should be resurrected to sit upon the throne of the House of Israel; and that Jehovah would be his Father, and he, the Seed, should be His Son. Hence, David expected that the Son of the Woman who is to bruise the Serpent's Head, would descend from himself, and therefore be Son of Man; but that he would be begotten in one of his female descendants by the Spirit of Jehovah, and therefore be Son of God. This was the kind of Christ expected by David; and therefore in Psalm 110 he styles him "Lord," although His son.
The berith or covenant, that promised this, was ever present to the mind of David. The truth of this is apparent abundantly in the Psalms; besides that, he would constantly have before his mind, what he tells us was "all his salvation, and all his delight." He understood that the subject of this covenant was the Second Adam; for when it was delivered to him, he exclaimed: "Who am I, Jehovah Elohim; and what is my house, that Thou hast brought me thus far? And yet this was a small thing in Thine eyes, Elohim; for Thou hast spoken concerning the house of Thy servant to a far distant time; and Thou hast regarded me according to the oracle of the ascending Adam, Jehovah Elohim" (1 Chron. 17: 17). And in 2 Sam. 7: 19, he says of the covenant: "This is the oracle of the Adam, Jehovah Elohim."
David's mind then, was full of this remarkable idea, that the Son of God was to descend from his loins. No Jew can refute this proposition. They are as dumb in its presence as when Jesus silenced their fathers that they could not answer him a word. To the carnal mind the idea is no doubt absurd and incomprehensible, because it judges according to the flesh. How could the Son of God be born of a woman? This is "a great mystery," says Paul, "God manifested in flesh"; and with all the love of mystery, and acuteness of the human mind, Jews nor Gentiles can make nothing of it apart from Moses and the prophets.
Now look at a few sentences from David's pen, as illustrative of his views of things in connection with the Son of God, who was to descend from him. "The truth to David Jehovah swore; He will not turn from it; saying, from the fruit of thy body I will set for thee on the throne. If thy sons will keep my covenant (berith) and my testimony which I will teach them; even their sons shall sit on the throne for thee until AD de-yde. adai ad. Because Jehovah has chosen (to be) in Zion; he has desired it for a dwelling for Him. This, saith He, is My rest until AD; here will I dwell, for I have desired it. There I will make a Horn to bud forth for David. His enemies will I clothe with shame; and upon Him shall his crown flourish" (Psalm 132:11-18).
We may remark here that da adis a remoter period than Mlwe olahm. Ad does not arrive till olahm has passed away. It is an indefinite series of ages beyond the thousand years of Messiah's Aion. David's throne is for this period, styled in Daniel, "a season and a time." Olahm ends where Ad begins; so that "until Ad" is to the end of Olahm. Paul refers to this when he says, in 1 Cor. 15:24: "Then cometh the END when he, Christ, shall have delivered up the kingdom to God even the Father that God may be all things in all men" (Ta Panta en pasin). This is what obtains beyond olahm, or in Ad. When the end of Olahm touches the beginning of Ad, a change in mundane affairs again ensues. It is the epoch of the crushing of the serpent's head, which occurs 1,000 years after his being bound. "The Son of God reigns until He (the Eternal Spirit) hath put all enemies under his feet." This is Paul's testimony; and that "until" is the "until Ad" of Psalm 132: 12, 14. When "all enemies" are destroyed, there will be no occasion for any more reigning; for to continue a reign after the last enemy is destroyed, and God is "all things in all," would be for God to reign over Himself, which is absurd.
Now David's throne would have continued from David's time until Ad, without interruption, if his sons had kept Jehovah's covenant and testimony; even that testimony which should be delivered to them after David wrote -- "which," says he, "I shall teach them." This testimony was the Gospel of the Kingdom, which the Eternal Spirit had sent Jesus of Nazareth to proclaim to Israel -- the Spirit's words put into the mouth of the prophet like unto Moses, which a man can reject only at the hazard of damnation (Deut. 18:15-19). But they despised the Covenant of Promise, and therefore the sons of David were excluded from the throne at the Babylonish captivity; and the throne itself abolished until the Son of God should come as "The Repairer of the Breach; the Restorer of the paths to dwell in" (Isaiah 58:12).
But David saw that the Son of God would not be allowed by the kings of the earth and their partizans to enter peaceably upon the possession of his throne; in fact that they would do their best to prevent it. In his last words he styles them "a thornbush to be thrust away, and consumed": and though they should fill the Son of God with iron and the shaft of a spear, he should nevertheless smite them (2 Sam. 23:5-7), and by the power of the Eternal Spirit, be established in Zion as King over the nations to the utmost bounds of the earth, as testified in the second Psalm. Will a Jew read this, and persist in denying that Jehovah has a Son? In that testimony he will find predicted a conspiracy to murder "Jehovah's Anointed," and so get quit of his yoke. But that it is only temporarily successful, because of the interposition of Divine Power. Jehovah laughs their impotence to scorn, and tells them that notwithstanding all efforts against it, He will set His King on Zion, after He has raised him from the dead, according to the words, "Thou art My Son, this day have I begotten thee; and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them to pieces as a potter's vessel" (Psalm 2).
In two places David refers to the Mother of the Son of God. In his last words, he tells us "that Jehovah's Spirit spoke by him, and that his word was upon his tongue." He spoke then, by inspiration. The Spirit, then, afterwards, incarnate in the Son of God, says in Psalm 116: 16: "Jehovah, truly I am Thy servant; I am Thy servant, the Son of Thine Handmaid; Thou hast loosed my bonds." This deliverance is in answer to his prayer in Psalm 86: 16: "O turn unto me, and have mercy on me; give Thy strength unto Thy servant, and save the Son of Thine Handmaid. Show me a token for good; that they which hate me may see, and be ashamed; because Thou, Jehovah, hast helped me, and comforted me." The person here styled Jehovah's Handmaid, is the woman of Gen. 3: 15, and, as Christians believe, the Mother of Jesus, whom Elizabeth, her cousin, styled "the Mother of our Lord"; and Gabriel, "the highly favoured of the Lord," whose handmaiden she averred herself to be. "The Holy Spirit shall come upon thee," said Gabriel, "and the power of the Highest One shall overshadow thee; therefore also, that Holy One that shall be born of thee, shall be called 'the Son of God'." Creative power was to be preternaturally exerted as in the formation of the first Adam and of Isaac; and therefore the product was the Son of Power, that is of God.
We see, then, from Moses and David, that Christ was the Son of Woman and the Son of Jehovah: will the Jews, who object to Jesus on the ground of what they call his illegitimacy, which if proved, would make him unholy or unclean, show us how such a Christ could be born upon any other principle than that narrated by Luke? But we must conclude for this time, with the remark for further elucidation hereafter, that that which is born of God is God, as Jesus has declared. - EDITOR.
IN our previous articles expository of the scripture revelation which the Eternal Spirit has given concerning "God," we have shown --
These things having been demonstrated: much rubbish has been cleared away. Trinitarianism and Unitarianism have both received a quietus. There are not three Gods in the Godhead; nor are there but three in manifestation; nevertheless, the Father is God and Jesus is God; and we may add, so are all the brethren of Jesus gods; and "a multitude which no man can number." The Godhead is the homogeneous fountain of the Deity; these other gods are the many streams which form this fountain flow. The springhead of Deity is one, not many; the streams as numerous as the orbs of the universe, in which a manifestation of Deity may have hitherto occurred.
"God," said Jesus "is spirit" -- pneuma ho qeos pneuma ho Theos. Heathen Greek writers, whether poets or orators, generally meant by Theoi, the plural of Theos, nothing more than supernatural beings of a higher order than men. The word, in itself, had attached to it none of those more metaphysical conceptions which belong to our term Divine as significant of the uncreated and eternal. The great teacher, Jesus of Nazareth, did not use the word Theos at all, inasmuch as he discoursed not in Greek. The probability is that he used the word Ail; and that John, who wrote in Greek, selected Theos in the singular number, and appropriated it to a Hebrew signification, which the teaching of Jesus would explain. "There shall not be there other Elohim before Me." This was said by Jehovah to Israel. When Jesus, therefore, spoke about God in relation to bowing down, and serving or worshipping Him, he had doubtless referred to Ail-Shaddai, who afterwards named himself Jehovah, commonly pronounced Jehovah. "Theos is Spirit," then, is equivalent to saying AlL or Jehovah is Spirit. But the proposition of Jesus is not limited to individual unity; its scope is multitudinous. Spirit is Theos; that is, whatever is Spirit is Theos -- is of a higher nature than that of mortal men. Hence he declared to Nicodemus, "that which is born of the flesh is flesh; and that which is born of the Spirit is Spirit." Here are two natures the Man-nature and the God-nature. We all know by experience what flesh is. It is a wind that passeth away. It is vanity and "profiteth nothing." We do not, however, know experimentally what the God-nature is: all we can at present know is what is testified concerning it in the teaching and experience of Jesus and the word. He was flesh, having been born of the flesh, though not by the will of man; and he is now Spirit, having been born of the Spirit from the grave to incorruption. Jesus then is Spirit. Paul styles him "a life-imparting Spirit," and "the Lord the Spirit" Being Spirit, he is therefore Theos or God. He is now no longer flesh and blood; but HOLY SPIRIT NATURE - a flesh and bones embodiment of Spirit; and therefore of the One Jehovah.
Jesus is the type, or pattern, in whom is illustrated the plural manifestation of divine and multitudinous unity -- ONE in many, and yet that many ONE, as symbolised in the Mosaic Sh'ma Yis-raail. This idea was the basis of the doctrine, which Jesus said was not his, but the teaching of Him that sent him -- that is, of the Eternal Spirit or Father. "My doctrine is not mine," says he, "but His that sent me. If any man will do His will, he shall know of the teaching whether it be of God, or whether I speak of myself" (John 7: 16, 17). His doctrine consisted of "the words" which Moses predicted in Deut. 18: 18, the Eternal Spirit, Jehovah, would put into his mouth; and to which, if anyone will not hearken, "he shall be destroyed from among the people" (Acts 3:23). We hope all who contend for the sufficiency of the faith of the demonized in the divine Sonship of Jesus will defer to this. We repeat, for the illumination of such speculators in Old Man theology:
That justification unto life and glory in the kingdom of God, is predicated upon three things:--
"Thou hast," said Peter to him, "the words of eternal life; and we believe and are sure that thou art the Christ, the Son of the living God" (John 6:68). In this Peter connects the words and the personality of Jesus as the subject-matter of faith. This is to "believe on Jesus" -- to accept him according to his claims; and to receive his words as reported by them whom he commissioned to preach them. And "this is the work (ordained) of God, that ye believe into him whom, (eis hon), He hath apostolized,"or sent forth. "As my Father hath taught me," continues Jesus,"I speak these things"; and "If ye continue in my word ye are my disciples indeed; and ye shall know the truth which I have heard of God, and 'the truth' shall make you free" (John 8:28,31, 32, 40). Hear also what he said. on another occasion, in regard to this matter. "He that believeth on me, believeth not on me, but on Him that sent me"; which is equivalent to saying he believes the doctrine I am sent to teach -- doctrine which originates not from me as Son of Mary; but from the Eternal Spirit who sent me, and, by His effluence, dwells in me, speaking through me, and working by me. Therefore, he said, "If any man hear my words, and believe not (those words), I (the son of Mary) judge him not." Who shall judge him then? God, certainly; and because God's doctrine is not believed; for says Jesus, He that rejecteth me, and receiveth not my words, hath that which judgeth him; ' word which I speak,'that shall judge him in the last day. For I have not spoken of myself; but the Father who sent me. He gave me a commandment what I should make known and what I should treat of" (John 12:48-49). Nothing can be plainer, more intelligible, or emphatic than this. We may confess that Jesus is the Christ, the Son of God, as did the demonized of ancient and, still do, of modern times, but this will give us no right to the things comprised in "the great salvation"; we must not only believe this, but we must also intelligently believe the doctrine which that Son was sent to teach the Jews. If we are ignorant or ashamed of this, we shall be condemned, though we may make the loudest professions of faith in, and of love and devotion to, Jesus. What can be more to the point than these sayings of Christ--"If a man love me, he will keep my words: he that loveth me not, keepeth not my sayings; and the word ye hear, is not mine, but the Father's who sent me" (John 14:23-24). A man cannot keep the words of another if he be ignorant of those words, neither can he believe them : hence, no one scripturally loves Jesus who is ignorant or faithless of his teaching. A man ignorant of the truth taught by Jesus, though ever so sincere in his belief of error, is in his sins, and under sentence of death; for it is only that truth believed and obeyed that frees from sin and its consequences. "Sanctify them through thy truth, O Father; thy word is truth" (John 17: 17). This is the sanctifying element of Christianity: and that truth is the word of the kingdom hearkened to and understood by the honest and the good of heart (Matt. 12:19, 23; Luke 8: 15). But they who, in the face of these plain statements of Jesus persist in averting that a man is justified, and becomes one of the saints of God, and obtains a right to the life, honour, glory, power and riches of the kingdom, by acknowledging the paternity of Jesus, while he is ignorant of the doctrine he received from the Father, and delivered to the apostles, are neither honest nor good of heart in the Scripture sense of the expression. They are the Ecclesiastical Know-Nothings, of whom Paul writes in 1 Tim. 6:3, 4, saying: "if any man teach otherwise, and consent not to wholesome words, 'the words of our Lord Jesus Christ', and to the teaching which is according to godliness, he is smoky, knowing nothing -- destitute of the truth," and so forth. This is the condition of the clergy, ministers and scribes of universal "Christendom," as it is called; and of the leaders of the people whom they cause to err. The wholesome words of the Lord Jesus are ignored by them all; for if they do not in so many words declare that he lied, they practically convert his teaching into falsehood by their abominable traditions. He declared, that if a man did not believe the gospel of the kingdom he and his apostles preached, that man should be condemned; but they in word or deed say: "No; a man may be saved though totally ignorant of the whole matter." For what else is the language of the religion-gettings and "consolations of religion"ministered by the clergy to their ignorant dupes on every side? They make void the doctrine of Jesus by their traditions and practice, and speak evil of the truth they pretend to preach. And it is but pretension; for of that truth they are obstinately ignorant in all its details, knowing neither the Father, nor Jesus Christ whom He has sent; and treating with contempt or indifference and neglect the words he delivered, if by any chance or accident any of them happen to come before them. But of such the Lord hath said: "Whosoever shall be ashamed of me 'and of my words', of him shall the Son of Man be ashamed when he shall come in his own glory, and in the Father's, and of the holy angels" (Luke 9: 26).
But to return from this digression penned for the especial benefit of those who pay but little regard to the doctrine taught by the prophet like unto Moses; who are willing to honour Jesus with empty words of piety and love, but are positively averse from being troubled with his hard and inconvenient instructions; we proceed to remark that in the words of eternal life which he delivered, he declared the principle that "the flesh profits nothing." When, therefore, he said, "He that seeth me, seeth Him that sent me"; and elsewhere, "He that hath seen me hath seen the Father," he excludes the idea, that the Flesh born of Mary's substance was the Father. This was not the Father, but flesh: for "that which is born of the flesh," said he, "is flesh."
He that seeth the Spirit, then seeth the Father; for it was the Spirit that uttered the words through Jesus, as clearly appears from his saying: "The words that I speak unto you I speak not of myself; but the Father that dwelleth in me, He performs the works," or miracles. The Flesh, or Mary's Son, was the earthen vessel, the Cherub, hidden as a polished arrow in the quiver, or shadow of the power of the Eternal Spirit; in other words: "The Spirit of Jehovah rested upon him" after his anointing. He was filled with the Effluence-- ( By effluence we mean that which flows from, or out of The substance of the Eternal Father. We use it in the sense of the phrase Spirit of.) -- of the Eternal Substance, and covered with it as with a halo of power, so that he was hidden, covered, or protected from the machinations of evil doers, and from evil influences, which could not harm him until the protecting effluence was withdrawn. This resting upon, indwelling and covering, was the sealing and anointing of the Father, foretold in Dan. 9:24 -- "Sealing the vision and prophet, and anointing the Holy One of the holy ones." And John the Baptist bears record of this saying: "I saw the Spirit descending from heaven like a dove, and it abode (or rested) upon him." The Spirit Dove was the seal or mark of the Father; the form or shape assumed by the Divine Effluence in the anointing of Jesus. John saw this Spirit Dove, and so did all the surrounding multitude; for Jesus said to them: "Have ye not at any time heard the Father's voice, or have ye not seen His form? Or have ye not his declaration abiding in you; that him whom he hath sent, to this one ye should not give credit"? In these inquiries, he referred to what was well-known to all who attended John's proclamation. The Father's symbol was the Dove, and "the voice," the declaration, "This is my beloved Son, in whom I am well pleased." They had seen and heard this, the sealing and acknowledging the prophet the Father bearing witness to the Son -- yet did they not give credit to the doctrine he set forth.
This sealing and anointing of the bwrk, Cherub was the subject of the following testimonies. "And the Spirit of Jehovah shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the spirit of knowledge and of the reverence of Jehovah, and shall make him of quick understanding in the reverence of Jehovah; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears, but with righteousness shall he judge the poor, and contend with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins" (Isa. 11:2-5). But this was only partially accomplished at the epoch of the anointing. The judging of the poor, the contending with equity, the smiting of the earth, or nations, and the slaying of the wicked, are events hereafter to be developed in the day of the power of the Son of Man. The testimonies of Matthew, Mark, Luke and John, abundantly illustrate the former, or inceptive part of Isaiah's prophecy which, in its fulfilment, became the earnest of the certain and literal accomplishment of the rest.
In Isaiah 49:2, the effect of the anointing is thus foretold: "Jehovah hath chosen me from the womb; from the bowels of my mother (Mary) hath He made mention of my name (by Gabriel). And He hath made my mouth like a sharp sword; in the shadow of His hand (or power) hath He hid me, and made me a polished shaft; in His quiver hath He hid me; and said unto me, thou art My servant, O Israel, in whom I will be glorified." Here the Cherub of the Spirit bears the name of his ancestor Jacob, whose name was changed to Israel, which signifies "Prince of Power," i.e., of God, in our vernacular - la-rs in the original. His mouth was truly like a sharp sword, for it cut deeply into the hearts of the self-righteous hypocrites of his day, who gnashed upon him with malice and dislike. When he opened his mouth to speak, the "word of power" uttered wisdom, counsel and knowledge; and of this word, Paul says in Heb. 4: 12, "It is living and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." In Eph. 6: 17, he exhorts the saints to take it as the weapon of their warfare against all crotchets and imaginations that exalt themselves against "the knowledge of God" -- the knowledge revealed by Him. "Take," says he, "the Sword of the Spirit, which is the Word of God"; and with this "stand against the devil's wiles" (verse 11).
But the Cherub of the Eternal Spirit in the days of his flesh and blood did not wholly fill up the idea presented in the phrase "made my mouth as a sharp sword." In his future manifestation, he is represented in the Book of Symbols as having "a sharp two-edged sword issuing forth from his mouth." We refer to Apoc. 1:16, and 19: 15. In the latter place, the use he is to make of the sword is stated in these words: "that with it he should smite the nations." The interpretation is, that at his approaching advent, he will assume the position indicated in the chapter in relation to his associate Cherubim, on the one hand, and the hostile nations on the other. Being the Commander-in-Chief, or "Captain of Salvation," the Word of Power goes forth from his mouth. He commands that the nations be smitten, and his orders are obeyed; and though they make great resistance, they are finally overcome by the energy whereby he is able to subdue to himself (Phil. 3:21).
When we contemplate the Cherub before his sealing and anointing, we see only the Son of Mary "the Seed of the Woman," in the words of Moses; and Son of God, in the same sense that Adam was. The New Testament writers give us very little information concerning Jesus during thirty years of his sojourn in the covenanted land. All we learn concerning him after his return from Egypt is, that he dwelt in Nazareth, and was subject to Mary and Joseph; and worked at the trade of his mother's husband. He knew his real paternity was not of Joseph: he never went to school; yet was he wiser than those who assumed to be his teachers, being filled with wisdom, the grace of God being upon him; and was the beloved of all who knew him (Matt. 1:23; Luke 2:40, 46-52; Mark 6:3; John 8: 15; Psalm 119:97-104). He was clearly in an intellectual and moral condition parallel with Adam's before he transgressed. The "grace of God" was upon Adam, and imparted to him much wisdom and knowledge; but still left him free to obey the impulses of his flesh if he preferred it, rather than the Divine Law. This was the case also with Jesus, who, in his discourses, always maintained the distinction between what he called "mine own self" and "the Father Himself" who dwelt in him by His effluence. "The Son," said he, "can do nothing of himself"; and this he repeated in the same discourse, saying, "I can of mine own self do nothing."? He refers all the doctrine taught, and all the miracles performed to the Father, whose effluence rested upon and filled him. If this be remembered, it will make the "hard sayings" of his teaching easy to be understood.
Thus, in John 6:38, Jesus says: "l came down from heaven": "I am the bread that came down from heaven the bread of life; if any man shall eat of this bread, he shall live in the Aion, and the bread that I will give is my flesh." These sayings caused the Jews who heard them to inquire: How can this man have come down from heaven whose father and mother we know? And, how can he give us his flesh to eat? These inquiries were prompted by their rule of interpretation, which has been the rule of their posterity through all ages to this day. They interpreted the discourses of Jesus by the principles of the flesh. "Ye cannot tell whence I come," said Jesus, "and whither I go. Ye judge after the flesh." They only conceived of the flesh born of Mary coming down from heaven, and of their eating that flesh as they would eat meat. They did not recognize the voice of the Father in the words that came from the mouth of Jesus. If they had, they would have understood that it was the Spirit that had come down, and was to "ascend where he was before"; that the Spirit claimed the Cherub born of Mary as "His flesh," because it was prepared for Him (Psalm 40:6; Heb. 10:5); and that he gave this flesh, which he calls "my flesh," for the life of the world; which flesh Paul says, "through the Eternal Spirit offered himself without fault to God." Judging according to the principles of flesh-thinking, they did not understand that it was an intellectual eating and drinking of the Spirit-and-life words, or teaching, that came down from heaven concerning the Christ and him crucified. "Thy words were found, and I did eat them," says Jeremiah (Ch. 15: 16); but the contemporaries of Jesus had almost as little taste for such eating as ours. When a man marks, reads, and inwardly digests the subject-matter of the Father's doctrine, he eats and drinks it, and is "taught of God," (John 6:45), as all must be who would be saved. That doctrine sets forth the things of the kingdom of God, and the things concerning Jesus Anointed, among which is the sanctifying of those who believe the promises covenanted, through the offering of the body of Jesus once. They who understand the doctrine of the Father and believe it unto obedience, eat the flesh and drink the blood of the Son of Man; for, saith he, "He that eateth my flesh, and drinketh my blood dwelleth in me, and I in him" (John 6:56). This in-dwelling is by faith of the words which are spirit and life, as appears from Paul's exhortation to us, saying: "Let Christ dwell in your hearts by faith" (Eph. 3:17). When the words or doctrine, of the Eternal Spirit concerning the kingdom and name are the subject matter of our faith, we dwell in Christ and Christ dwells in us. The Jews did not see into this, because they judged after the flesh, which, in this great matter of God and salvation, is altogether ignored as unprofitable. "It is the Spirit that quickeneth; the flesh profits nothing; the words that I speak unto you are spirit and life" (John 6:63); therefore, if these words dwell in us, "Spirit and life" dwell in us, otherwise not.
We must judge then, after the Spirit, for "the deep things of God," which are "the things of the Spirit of God are spiritually discerned." There is a sense then, attached to the spirit-and-life words of Jesus enunciated by him, in preaching the gospel of the kingdom, which the natural man, judging after the flesh, cannot receive. It is evident that the son of Mary, the body laid in the sepulchre, was never in heaven till his ascent thither after his resurrection' how then, says the man who thinks only after the flesh, can "the Son of Man ascend ( See Appendix) where he was before"? This is as incomprehensible to him as the eating of the flesh and the drinking of the blood of a slain man imparting life to the eater; and he exclaims with Nicodemus' "How can these things be"?
To this question, the answer, in principle, is, that "that which has been born ek ek, of, from, or out of, spirit, is spirit"; and as "God is Spirit," is therefore Deity. "The Spirit breathes where he pleases, and thou, Nicodemus, hearest his voice; but thou perceivest not how he is come, and in what he goes away; thus is everyone who has been born of the Spirit." Nicodemus and his contemporaries heard the voice of the Spirit, breathed forth in the words of spirit and life, uttered by Mary's Son, who they knew was a teacher come from God . But they did not perceive that this teacher was the Eternal Spirit, nor did they comprehend how he came. Judging by flesh-appearances, they only saw Mary's son, as they saw Isaiah or one of the prophets, as teachers from God. They did not perceive that Jesus was "a body prepared" by special Spirit-creation, the Cherub upon which the effluent power of the Eternal Substance rested; and that upon him, and through him, he walked through the country breathing forth his voice in the doctrine taught, and his power in the miracles performed not perceiving this, still less did they comprehend that the Effluent Power would so thoroughly change the constitution of the "Body Prepared," that it should be no longer corruptible flesh perpetuated in life by blood and air, but should be transformed into spirit-flesh and spirit-bones, constituting a Spirit-Body -- a material, corporeal substance -- essentially incorruptible, glorious, powerful, deathless, and quickening; and that in this, as corporealized spirit, the Effluent Power that had "come down from heaven" -- from the abode of the Eternal Substance, "which no man can approach unto" would "ascend where he was before." They did not see into this any more than our Trinitarian, Arian, or Sabellian contemporaries do. These accept symbols created by the controversies of past ages, but can explain nothing, having no scriptural understanding of the "heavenly things." The Son of Man born out of the flesh was flesh -- mortal blood and flesh, but he is no longer so. The same Son of Man has been transformed into incorruptible spirit-substance, and is therefore spirit; and as spirit (not as flesh) is "where he was before." He is "Jehovah the Spirit," the fleshly element being an accretion to the Effluent Power, which does not change the constitution of the Spirit, but is spiritualized thereby.
Between the two living manifestations, was interposed the death-state. In this state, the Cherubic Flesh was deserted by the Eternal Substance. The effluent spirit forsook Jesus when he exclaimed upon the cross, "My AIL, my AIL, why hast Thou forsaken me?" The effluent power by which he had taught and worked was withdrawn from him for some time before he died. The Spirit no longer rested upon the Cherub, yet that Cherub continued to live as other men. In process of time he expired. He was now, like the Cherubic Veil of the Temple, "rent in twain." It was no longer affirmable that "I and the Father are one"; but that "I and the Father are twain"; for the Father was no longer in him, nor he in the Father. In the tomb of Joseph of Arimathea, the body was in the condition predicted in Psalm 38: "Jehovah's arrows stuck fast in it, and His hand pressed it sore. There was no soundness in the flesh; its wounds stank; and its loins were filled with a loathsome disease; feeble and sore broken, his lovers and friends stood aloof from His stroke, which had consumed him, and laid him low in a horrible pit." This was the death state of the Cherub. Will any one affirm that that dead body was the Father? That it had lived in the world before the world was? That it was the Creator of all things? Nay, it was the flesh only in which sin was condemned: and had it been left there, it would have crumbled into unprofitable dust (Psalm 30:9).
But, in the wisdom of the Eternal Substance, this could not be permitted. This flesh must be born again, and its ears must be opened (Psalm 40:6; Heb. 10:5). The Eternal sent forth His spirit, and "healed his soul" of that "evil disease," which his enemies said, "cleaved fast unto him, that lying down, he should rise up no more" (Psalm 41:4, 8). But the Eternal Power defeated their machinations, and proved them to be liars; for He turned the body into Spirit, and made it "one in nature" with Himself-the Spirit-Son of the Eternal Spirit, equal in power and glory -GOD.
In this Holy Spirit Nature, the effluence of the Eternal went away. "In what he goes away, Nicodemus, thou dost not perceive." He did not comprehend that the emanation of the Father's substance, converged and localized, and rendered visible in the Spirit-Dove-that the Spirit which had thus come, would go away corporealized in a body born from the grave, to the place in which he was before, and there rejoice in the glory possessed before the world was.
These things being understood, it is not difficult to understand the import of the sentence; "thus is every one that has been born of the Spirit." He is first in the flesh, subject to disease and death. This, however, is to be superseded; and those who are "taught of God," and by that teaching are enlightened by the spirit-and-life words of the truth, which brings them to "the obedience of faith," are transformed or "fashioned like unto the body of His glory." This occurs at the epoch of the resurrection, termed by Paul, "the redemption of the body" -- the One Body --"the manifestation of the Sons of God," who all become "like him" in body, as they have been in faith and practice -- Spirit, because born of the Spirit, and therefore God, because, "Spirit is God."
Well may the apostle exhort believers to "walk worthy of God, who has called them to His kingdom and glory." It is indeed "a high calling," and a great manifestation of divine love, bestowed upon men by the Father, that He should invite them to become His sons, and when manifested in the divine nature, be in them "all things for all." When we contemplate such a destiny, that we are to be elements of the Spirit-glory, the Cherubic manifestation of the Eternal Spirit, which is to fill the earth as waters cover the sea, we ought, indeed, to "purify ourselves, even as He is pure," and to live superior to the mean and petty considerations of time and sense. "Walk worthy of God" -- worthy of a position in which we shall be isangeloi, isaggeloi equal to the angels, "the sons of God being the children of the resurrection." But here we must leave the matter for the present. We shall now resume the consideration of the Cherubic manifestation of the Spirit.
The subject of this article, in relation to the Old and New Testament revelation of "God," is the Effluent Manifestation of the Eternal Father in the Cherubim.
The first place where "Cherubim" occurs, is in Gen. 3:24, which we translate thus: "And He caused to dwell at the east of the Garden of Eden the Cherubim, and the flame of destruction (lit. of the sword) turning itself to guard the way of the tree of the lives." From this and the context, we learn, that the dwelling place of the Cherubim was eastward in Paradise and contiguous to the tree of lives, to which none could approach who were unfaithful and disobedient. This is the teaching of Moses, who though acquainted with the Egyptian dogma of "immortal souls" in the mortal bodies of all men, women, and babes, taught there was no immortality for faithless and wicked men. In this, Moses and all the prophets, Jesus and the apostles, are all agreed. Men must become Cherubim, they must dwell in Paradise and there eat of the tree of life, as the condition of an interminable existence. All others are obnoxious to "the flame of destruction," styled by Daniel "a fiery stream that issues and comes forth from before the Ancient of Days; in whose presence minister thousand thousands, and ten thousand times ten thousand stand." In this, Daniel exhibits the allegorical signification of the Mosaic narrative respecting the devouring flame. It issues and comes forth from before the Ancient of Days and his thousands, at which time, Daniel testifies, "the judgment sits, and the books are opened." The Eden Cherubim, and Daniel's Ancient of Days and company, are doubtless allegorical, the former of the latter; for Moses wrote not only of the literal, but of that in such a way that he intended something else than is contained in the words literally taken. His writings are therefore both literal and allegorical; and to understand them in their allegorical sense we must pay strict attention to their literal significance, which is "the form of the knowledge and the truth." The literal narrative is "the form"; the "knowledge and the truth" the allegorical signification of that form.
Daniel's Ancient of Days and the ten thousands that surround him in judgment, are equivalent to "the holy messengers and the Lamb," in Rev. 14: 10, where we find fire and brimstone before them tormenting their enemies -- the full allegorical development of the Eden Cherubic flame that guarded against all approach to the "tree of lives" by the unfaithful and disobedient. "Whosoever was not found written in the Book of Life, was cast into the lake of fire burning with brimstone" (Rev. 19:20).
The etymology of the word "Cherubim" is said by Gesenius to be obscure; and he suggests what he calls "a new derivation." He says "if the word be of Semitic origin, perhaps we may take the root charav as having a meaning like khuram "to prohibit from a common use." Hence, to consecrate, etc. "So that 'cherub', would be keeper, warden, guard, that is, of the Deity, to guard against all approach." Hyde, in his Religion of the Ancient Persians, page 263, supposes that "'cherub' may be the same as Kerub, the first letter being koph, instead of caph, and signifying one near to God, His minister -- one admitted to His presence." Both these derivations are in accordance with the truth concerning the Cherubim -- nevertheless, not satisfactory to our mind. We believe that the word is derived from the root rachav, "to ride" whether on an animal or in a vehicle. By transposing the first two letters and heemantively inserting wav before the last, we have "cherub" or that which is ridden -- in the plural, "cherubim." This convertibility of' the verb rachav into the noun "cherub" is illustrated in Psalms 18: 10, thus:
upon a cherub
In Psalm 104:3, the clouds are styled Jehovah's r'chuv or chariot, which is "ch'rub.," with the first two letters transposed.
The "Cherubim," then, constitute a vehicle, in and upon which the Eternal Power self-styled "Ehyeh" or "Jehovah," otherwise "Jehovah," rides as in a chariot. Hence, David, in speaking of them in 1 Chron. 28:18, terms them ham-merchavah hak-cheruvim," "the chariot of the Cherubim" which, he says, "spread out and covered the ark of covenant of Jehovah." The Spirit is the rider, and the Cherubim the "clouds," the "horses," the "chariots," the "living creatures," the "wheels," the "great waters," the "winged host," upon which He rides. Hence, of the Eternal Spirit it is said: "Behold, He cometh with clouds" -- the clouds of His witnesses, of whom the present evil aion, or course of things, is not worthy (Rev. 1:7; Heb. 12:1; 1 Thess. 4:17); and again: "Was Thy wrath against the sea that Thou didst ride upon Thine horses, Thy chariots of salvation? Thou didst march through the sea with Thine horses, through the heap of great waters" (Hab. 3:8, 15); also, "Whither the Spirit was to go the living creatures went .... and they ran and returned as the appearance of a flash of lightning. And the noise of their wings was like the noise of great waters, as the voice of the Almighty, as the noise of a host" (Ezek. 1:12, 14, 24; Rev. 1: 15; 19: 14). In this last citation, wings, great waters, Almighty, and host, all refer to the same company -- a multitudinous embodiment of the Effluence of the Eternal Father, who soars on these wings of the Spirit. Wy-yaide-al chanphai ruach (Ps. 18:10).
But the Eternal Spirit not only "rides upon," "soars upon," and "flies upon," but the Father by that Spirit also "inhabits the Cherubim." David, in Psalm 80, and Hezekiah in Isaiah 37:16, say in their address to Jehovah, "O Jehovah of Hosts, Elohim of Israel, inhabiting the Cherubim, shine forth, Thou, He, the Mighty Ones (athtah-hu ha-Elohim). Thou alone of all the kingdoms of the earth; Thou didst make the heavens and the earth." In this passage is a remarkable combination of titles and pronouns in the singular and plural numbers. Jehovah or Jehovah is singular; Elohim, plural; athta-hu, two pronouns in the singular joined to hah-EIohim in the plural: athtah signifies thou, and hu, he in the third person, which in the original text are connected by a hyphen, thus Thou-He. The common version has it "thou art he" in many places, but in the text before us they have omitted the "he" altogether, and instead of the literal rendering, "Thou-He, the Mighty Ones," they have substituted what was not written, namely, "Thou art the God."
The words of Hezekiah literally translated into English are: "O who shall-be hosts, Mighty Ones of Israel, inhabiting the cherubs, Thou-He, the Mighty Ones, Thou alone of all the kingdoms of the earth: Thou didst make the heavens and the earth." This affirms that the Eternal Spirit is the sole creator of all that exists. He is one, and that unity is expressed by the singular verbal noun, Jehovah, "He who Shall-be," and the pronouns, athtah, "thou," and hu, "he." The Eternal Spirit (Heb. 9: 14) as Creator, is necessarily before all things, and is, therefore, the "Theos," and the "Logos" of John 1:3, where it is testified that "all things were made on account of Him; and without Him was made not one thing which exists." This same Eternal Spirit was effluently in Noah, in Moses, in David, and all the prophets, in Jesus and the apostles. One Spirit in these many persons. In the Mosaic system the Effluence of the Eternal Power was represented by "an oil of holy ointment," or "a holy anointing oil" an unction that was not to be commonly used upon pain of death (Exod. 30:25; 1 John 2:20, 27). It was compounded of myrrh, sweet cinnamon, sweet calamus, cassia, and olive oil, after the art of the perfumer. The tabernacle with all it contained, with the altar of burnt offering and all its vessels, the laver and its foot, were all anointed with it, and thereby became most holy, so that whatsoever touched them became holy. Aaron and his sons were also consecrated with it when "the diadem of the anointing oil of his Elohim" was said to be "upon him" (Lev. 21:12). The holy anointing oil was not to be used apart from these, for "upon man's flesh," saith the Law, "it shall not be poured."
The Cherubim were anointed with the most holy unction, by which also they became most holy. It was one holy anointing oil for many things, which in and of themselves differed nothing from that which was common. This principle of "One in Many" is thus foreshadowed in the law and the prophets-- One Eternal Spirit-Power which "shall be" in the "mighty ones of Israel" as it was and is in Jesus of Nazareth -- "Thou," Eternal and Anointing Spirit, art "He" in "the Mighty Ones of Israel," the "Theos and the Logos creator of the heavens and the earth."
The "Holy Anointing Spirit-Oil," is styled by Peter in 1 Peter 1:11, "the Spirit of Christ which was in the prophets": because "Christ" signifies "Anointed," and the Spirit that was poured out upon Jesus and constituted him anointed also, anointed them; hence it was said of Abraham, Isaac and Jacob, "touch not Mine anointed, and do My prophets no harm" (1 Chron. 16:22). Speaking of the same Spirit, Nehemiah says: "Thou gavest Israel thy good Spirit to instruct them; and many years didst thou forbear them, and testifiedst against them by thy Spirit in thy prophets; yet would they not give ear: therefore gavest thou them into the power of the peoples of the lands" -- as at this day (Neh. 9:20, 30).
By this Spirit-Effluence the Eternal Power inhabits the Cherubim. The common version makes David and Hezekiah say that Jehovah "dwells between the Cherubim." But the preposition "between" is not in the original text. The words there are these: yoshaiv hak-cheruvim, "inhabiting the Cherubim." Hence, whatever the cherubs may prove to be, the Eternal Spirit, self-styled Jehovah, dwells in them. Thus Jehovah will dwell (in the holy land) for ever. The chariots of mighty ones (are) two ten thousands, thousands of glorified ones. The Adonai among them in Sinai, the holy. "Thou hast ascended on high; thou hast led captive captivity; thou hast received gifts for 'the Man'; yea, even for 'Yah' Elohim to inhabit rebellious ones" (Psalm 68:16,18). This testifies the future presence of Jehovah or Yah-Elohim, as Adonai or Lords in the holy mount, in the midst of thousands of mighty and glorified ones, as in the days of Moses. These are the chariots of the Spirit -- the Intelligences prefigured in the Cherubs. It testifies also that the Lord "from all eternity" (the Father) and the lords "for all eternity" (the Man), having as "Yah," the Spirit, first, necessarily, descended, afterwards, as the Man ascended on high: that, in ascending, the "Yah-Adam" led captive Death, which made a captive of him, as it does of all mankind, and therefore, styled "captivity"; and that then "as the Man," styled by Paul, who spoke the same things as David, "the last Adam," and "the Second Man," he received gifts -- "spirits" or spiritual gifts; to the end that "Yah"-Elohim --.the Spirit of the Mighty Ones -- "might dwell in the rebellious"; that is, in Gentiles, "by nature sinners," but enlightened by the Gospel of the kingdom, and subjected to "the obedience of faith."
To such, that is, to once rebellious, but now obedient men and women, Paul, speaking of this indwelling, says that "the One Father-Power has decreed the subjection of all things to the last Adam, except Himself; and that when this subjugation is perfected, the Adam shall himself be ranked under the Eternal Power who subdues all things to the Adam that Theos, the Eternal Father, may be "all things in all men." This is Moses and David's teaching of One in Many the effluence of the Eternal inhabiting men, and being "over all, and through all, and with all of them"; as it is also written: "I will dwell in them, and walk in them, and will be a father unto them, and they shall be my sons and daughters, saith the Lord Almighty": and again, "He that sitteth upon the throne shall dwell among them" (1 Cor. 15:27; 2 Cor. 6:16, 18; Eph. 4:6; Rev. 7:15; 21:3).
Here then are the Old and New Testament writers all teaching one and the same doctrine concerning the terrestrial manifestation of the Eternal Power -- one central power over, through, and with many persons by its effluence, each person being eternal power incarnate, and these in their glorified aggregate represented by the Cherubim; the cherub-chariots of the Spirit.
Now that a cherub is representative of an exalted Power is evident from Adonai-Jehovah's address to the Tyrian Royalty, in Ezek. 28:12-19; as
"Thus said Adonai-Jehovah:-- As a signet of curious engraving; Full of wisdom and perfect in splendour art thou.
Thou hast been in Eden, the garden of Elohim. Every precious stone thy covering; The ruby, the topaz, and the diamond,The beryl, the Onyx, and the jasper, The sapphire, the emerald, and the carbuncle. And the workmanship of thy tabrets and thy pipes was of gold in thee: In the day of thy being created they were prepared.
Thou 'Anointed Cherub', even I constitute thee a protector; On the holy mountain of the Elohim thou hast been; In sparkling gems, thou didst walk to and fro.
Thou hast been upright in thy dealings from the day of thy being created, until iniquity hath been found in thee.
Through the greatness of thy traffic they have filled thy midst (with) extortion; And thou hast sinned; therefore, I will break thee out of the mountain of Elohim. And,I will destroy thee, O protecting cherub, from amidst the sparkling gems.
Thine heart was lifted up because of thy splendour; Thou hast corrupted thy wisdom because of thy brilliancy; I will prostrate thee upon the earth. I will lay thee before kings to rejoice over thee.
From the greatness of thine iniquities through the unrighteousness of thy traffic. Thou hast polluted their holy places; Therefore, I will cause to come forth a fire from thy midst: It shall devour thee, and I will give thee for ashes upon the earth, In the eves of all observers.
All that know thee among the peoples were confounded because of thee; Thou shalt be calamities (to them), and nothing of thee till the Olahm*."
* That is, Nothing of thee in Eden till "the time of the end," which immediately precedes and terminates in Olahm, or the Millenium. (Dr. Thomas).
In this quotation, more correctly and, therefore, more intelligibly translated than in the common version, a political power, headed up in the King of Tyre is styled an Anointed Cherub; and the reason appears to have been because Jehovah had "constituted it a Protector" of people, which function is signified by outspread wings, which are an important element of the Cherubic symbol. The Tyrian Power was an "anointed" Cherub in the same sense in which the Pagan Cyrus, King of Persia, was "Jehovah's Anointed," or Messiah, who was surnamed of Jehovah before his birth, and 176 years before he appeared upon the page of Bible history (Isaiah 45:1-4). The Eternal Spirit created and rode the Tyrian Power, as in a chariot; and developed it as an element of that system of powers, whose relations to Israel in the days of Jeremiah, Ezekiel, and Daniel were allegorical of "the powers that be" in their relations to the Hebrew nation, when the Russian Nebuchadnezzar shall make war upon the Anglo-Syrian protector of the Jews in "the holy mountain of the Elohim," and cast it out in the epoch of the thief-like apocalypse of the Ancient of Days and his company of glorified myriads.
The Cherubim stationed as guards at the east of Eden's garden were certain Elohim or powerful Ones, detailed by the Eternal Spirit for the protection of the Life-Imparting Tree, and "the Way," that led thereto. Hence, all communications from the Eternal throne for the instruction of mankind would pass through them. Themselves corporeal localizations of Spirit, they were vehicles in and by which were conveyed "the mysteries of the faith," into which they desired to look, but were not able (1 Pet. 1:12; Mark 13:32). These "conveying vehicles" or chariots of the Eternal Spirit, were "public official spirits sent forth for service on account of those hereafter to inherit salvation" (Heb. 1:14). Hence, they are styled Malachim Jehovah, angels or messengers of the Eternal Power, self-styled Ehyeh or Jehovah. David, addressing these Angel-Elohim, says: "Bless ye Jehovah, ye His angels, mighty of power, executing his command, hearkening to the voice of His word. Bless ye, Jehovah, all ye His hosts, His attendants, executing His pleasure"; and elsewhere "O Jehovah, my Elohim"! -- O Eternal One, my Mighties -- "Thou art very great, covering Thyself with light as a garment, spreading out the heavens as a curtain; who makest dark clouds His chariot; who goes on the wings of spirit, making His messengers spirits, His attendants a flaming fire. He established the earth upon its foundations, that nothing shall be moved during the age and beyond" de:w Mlwe (Psalm 103:20; 104: 1-5).
The angelo-elohal cherubic executors of the mandates of the Eternal Power, through His effluence, created our terrestrial system, which is subjected to their secondary administration in all its relations, until "a New Order of Cherubim" shall have been manifested to supersede them. Until then, all things pertaining to this present "evil world," aion, or course of things, are under their supervision and control. They cause all things to work together for good to them who love the "Eternal Ail," and are called according to His purpose (Rom. 8:28). That purpose is the polar star of their administration; so that nothing among the kingdoms and empires of the world is permitted to prosper that would contravene it. "The powers that be" are subordinated to divine power; for "there is no power but of God; the powers that be have been placed under the Theos" (Rom. 13:1) that is, no power is permitted to exist contrary to and independent of His will. In this sense they are apo Theou "of God"; and that the powers may not run riot in trying to develop their own policy, they are subjected to the guardianship of invisible potentates, which is expressed in Paul's words by the phrase "have been placed under the Theos." The truth of this is amply illustrated in Scripture. Is anything to be accomplished in relation to "Jehovah's" purpose in respect to individuals? He sends three Elohal-Men to Abraham and two to Lot; Jacob saw an encampment of them at Mahanaim, and wrestled with one, who put his thigh out of joint, and surnamed him Israel, at Peniel. He called the place of this contest Peniel, because he had seen ynp "the faces of" , la, power; "for," said he, "I have seen Elohim faces to faces, and my soul escaped" (Gen. 32:30) that is, his life was not taken away. It is unnecessary to cite any more instances. The reader's recollection will suggest many.
In relation to national affairs, the Eternal Power employes armies of them. When He gave Israel the law, He descended to the top of Sinai in fire, amid thunders and lightnings, and thick darkness. Clouds of Elohim attended, sounding trumpets long and loud. Moses spake, and the Elohim answered him by a Voice. The words of that voice were written in a book, called the "Book of the Covenant," and are set forth in Exod. 20 to 23 inclusive. When he had dedicated the book with sprinkled blood, Moses and Aaron, Nadab, and Abihu, and seventy of the Elders of Israel ascended Sinai, and saw the Mighty Ones of Israel, and did eat and drink. None of these were permitted to approach the top of Sinai, but Moses and Joshua, his attendant. All the remaining seventy-two stayed at a lower elevation of the mountain with the Mighty Ones, or Elohim, eating and drinking, and "worshipping afar off." The order was that "Moses alone shall come near YAHWEH," with his attendant. The reader will perceive the distinction here between the Elohim and YAHWEH. The nobles of the children of Israel came nigh to the Elohim, and saw them; and did not see Him. Even Moses, who did come near to the Eternal- did not see His face; for said he, "there shall no man see me, and live; thou shalt see my back parts, Moses, but my face shall not be seen" (Exod. 33:20). Paul testified the same thing in I Tim. 6: 16, saying: "the blessed and only Potentate, the King of kings and Lord of lords only hath immortality, dwell ing in the light which no man can approach unto; whom no man hath seen, nor can see." The Hebrew nation saw the symbol of YAHWEH'S presence on the mountain top "The glory of Jehovah like devouring fire," the original Eden-Cherubic glory -- but neither they, Moses, nor their nobles, saw the face of the Eternal Substance himself.
Here, then, are two grand occasions upon which Jehovah visited the earth in His Cherubic-Chariot -- first: "when He laid the foundations of the earth; when the Stars of the Morning sang together, and all the Sons of God shouted for joy"; and, secondly, when He descended to Sinai's top and proclaimed the law. These myriads of attending Elohim are "the wings" of His celestial forces, "full of eyes," with which, as the Great Charioteer of the universe, He "wheels" through the infinitude of space "as the appearance of the lightning's flash." If the necessity of one of His prophets in the execution of His mission demand the succour of Omnipotence, He is near with His cherubic legions -- His "twelve legions of angels" -- to afford it, as in the case of Elisha at Dothan, who was surrounded by horses and chariots of fire, more than all the cavalry and war-chariots of Syria, despatched to seize him (2 Kings 6: 17).
The elohal superintendence of the affairs of the "thrones, dominions, principalities, and powers" of the world, is clearly revealed in the book of Daniel. In the fourth chapter of this prophet it is declared that the matter set forth therein was revealed to teach "the living that the Highest One is the ruler in the kingdom of men, and that He giveth it to him whom He shall please, and sets up over it the lowest of men." Besides this it shows, that though the ruler or Lord, He does not administer the government alone, but associates with Himself others, styled Nyrye irin "watchers," who are, like Himself, Nyvydq kaddishin, "Holy Ones." These Holy Sentinels -- such as kept guard in the Garden of Eden over the tree of the two lives --are the rulers, or "lords" and "kings," alluded to by Paul in 1 Tim. 6:15, and John, in Rev. 17: 14; 19: 16, in the name that no man knows but He whose it is -- "KING of Kings, and LORD of Lords." The temporary dethronement of Nebuchadnezzar, when he was driven from the society of men, and was compelled to dwell with the beasts of the field, to eat grass as oxen, and to be drenched with the dew of heaven, until seven times, or years, had passed over him -- allegorical of the fate that awaits the representative of His image-power in our latter day future -- the dethronement, I say, of this Chaldean potentate was, by the decision of the Sentinels, whose report caused the Holy One to decree the punishment of his pride.
These Holy Ones and Elohal Sentinels associated with the Most High and Holy One -- the Eternal Power Jehovah -- in the government of the world, are aggregately styled a:ymv shemiayah, "the heavens," in Dan 4:26, as "thy kingdom shall be continued to thee from (the time) that thou shalt know that Njlv shallitin, THE RULERS (are) a:ymv shemaiyah, THE HEAVENS." This class of watchers and holy ones is the heavens to which David refers in Psalm 50, saying "AIL, ELOHIM, YAHWEH (Power, the Mighties, He who shall be), spake, and made proclamation to the earth, from the rising of the sun to its going down. Out of Zion, the perfection of splendour, ELOHIM (the Mighty Ones are) caused to shine forth. Our Elohim shall come and not keep silence; a fire before His (Jehovah's) faces (the Elohim) shall devour; and around Him it is very tempestuous. He will make proclamation to the Heavens (the Holy ones and Sentinels, styled in Matt. 24:31, "His Angels with trumpet of great sound" --compare Deut. 30:3-10) --from above, and to the earth, in vindicating his people, saying, Gather ye to me, my saints, who cut up my meat for eating in a sacrifice. (*) Thus He showed THE HEAVENS His righteousness; for Elohim (the Spirit-Powers, "born of the Spirit, and, therefore, Spirit" -- the Eternal in many) is Himself the Judge, Selah!" i.e., weigh, or consider!
This is the literal rendering of the words of the Spirit of David, xbz-yle y:tyrb ytrk, chorthai berithia lai-zahvach in the English version expressed by the sentence "those that have made a covenant with me by sacrifice." The literal expresses what was done in the institution and confirmation of promises. The promises to be fulfilled were stated; animals were then slain and divided, or "cut up", and separated into two parcels, between which the parties concerned passed. The words of the promise were then sworn to, and the parties of the first and second parts, sitting down together, cut up the meat provided, or eat it in a sacrifice; not as a priestly offering. but as an immolation by private persons, at their own cost." Thus the victim slain and the promise made and confirmed being elements of the same transaction, came each of them to be styled berith, "an eating," or covenant. In illustration of this exposition, see Gen. 15:9-18; 21:22-32; 26:26-30; 31:43-54
Among the Elohal Sentinels of the kingdoms are Gabriel and Michael, "lords" and "princes" of the heavens. Gabriel was employed as a messenger of the Eternal Spirit, symbolized in Dan. 10:5-9, to give the prophet skill and understanding (8:15-18: 9:20-23). He communicated to him the prophecy of the Seventy Weeks, in which he fixed the time of the covenanting, or "cutting off, of Messiah the Prince"; and it was that same Gabriel (or Man of Power, as his name imports) who appeared to Zachariah, the priest of the course of Abia, and declared to him that his wife Elizabeth, one of the posterity of Aaron, should become the mother of John, who should "go before Jehovah their Elohim," to prepare a people to receive him; and who also afterwards appeared to a virgin of the house of David, and informed her that she should become the mother of Yah Elohim, i.e., "He who shall be Mighty Ones" (Ps. 68:18), or as he is named in Jer. 23:6, Jehovah tzidkainu, "He who shall be our righteousness"; or as the latter occurs in the Greek le-sous, which is a corruption of Yaho-shaia, contracted Yeshua. "He shall be salvation." "Thou, Mary, shalt call his name Jesus; for he shall save his people from their sins"; in which Joseph, her husband, acquiesced.
Now when Gabriel appeared to the old people of Aaron's house, he said, "I am Gabriel, who stand in the presence of AIL" -- the Supreme Power of the heavens. Upwards of five hundred and thirty years before, he appeared to Daniel with an answer to his supplication; and on that occasion told him that he had been sent with an answer to his supplications concerning the "desolations" of the Holy Land, and of "the city where Eloah's name was proclaimed"; and that he had come to show (for he was greatly beloved) that he might understand "the word," and comprehend "the vision" set forth before him at Shushan, the palace in Elam, by the river Ulai, as in chapter 8.
This seems to have ended Gabriel's mission to Daniel; for, after delivering to him the prophecy of the restoration of the City and Commonwealth from the Chaldean overthrow; and the subsequent appearance and CUTTING OFF, or covenanting of the guiltless Messiah; and the after-destruction of the City and Commonwealth again by the Romans, which was to be succeeded by a long desolation -- we read no more of Gabriel in the book. But, though he disappears from the theatre of events till the nine months preceeding the birth of YAH ELOHIM, or Jesus, another Revelation appears to Daniel, as described in chapter 10.
In this chapter he records a vision of very remarkable character, which he saw while in company with certain persons on the banks of Hiddekel or Tigris. The basis of what he saw was ish-echahd, THE MAN OF THE ONE, rendered in the English version, "a certain man." It was not a real man, but "the appearance of a man" (ch. 10:18), or "like the similitude of the sons of Adam" (ch. 10: 16). Hence, it was a symbolical representation.--A symbol is a form of comprehending divers parts. As a whole it is a compendious abstract of something else than itself -- much in a con densed form. A symbolical representation is the act of showing by forms or types the real thing intended--it is the shadowy form of a true substance; and in the chapter before us that substance so potentially foreshadowed is Christ personal and corporate. (Dr. Thomas). It was the shadowy representation of "the Man of the One" ETERNAL SPIRIT. It was, therefore, truly "a certain man," not an uncertain one. The son of the old age of Zachariah and Elizabeth "saw the Spirit descending from heaven like a Dove" (John 1:32); and Daniel saw the same Spirit, "like the similitude of the sons of Adam". Now, the description he gives us of this SPIRIT-FORM is, that he was clothed in linen, having also his loins girded with fine gold of Uphaz; his body was like the beryl and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass,and the voice of his words like the voice of a multitude." He saw this in Eden, by "the third" of its rivers, "the Hiddekel,"where "the Cherubim and the devouring fire" were originally located (Gen. 2: 14; 3:24). This that he saw there was the same that Moses and the Israelites. beheld on Sinai's top; and the effect of the sight on Daniel and his companions was the same as upon them -- "all the people in the camp trembled" -- so also, though Daniel only saw the vision, "a great quaking fell upon them that were with him, so that they fled to hide themselves"; and as for Daniel when left alone, he says, "there remained no strength in me, for my brightness was changed within me into corruption, and I retained no strength . . . Neither was there breath left in me" (Vv. 8, 18).
Here, then, was a symbolic man blazing in glory and power: and representative of the Eternal Spirit hereafter to be manifested in a NEW ORDER OF ELOHIM -- aggregately ONE MAN --the One Man of the One Spirit, whom the true believers shall all come unto A PERFECT MAN --- into the measure of the full age of the fulness of the Christ: who is THE HEAD, from whom the whole Body, fitly joined together and compacted by that which every joint (heir) supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love" (Eph. 4:3, 4, 13, 15, 16). Daniel saw the "perfect man" -- the Eternal manifested in the glorified flesh of a multitude -- symbolically represented in the measure of his full age.
The "thing" that was revealed to the prophet at the Tigris was also seen of John in Patmos. "I saw," saith he, "in the midst of the Seven Lampstands a thing like (homoion) to a Son of Man, having been clothed to the foot, and girt around the breast with a golden girdle; also his head and the hairs white, as it were wool white as snow, and his eyes as a flame of fire; and his feet resembled transparent brass, as if they had been burning in a furnace; and his voice as the sound of many waters: and having in his right hand Seven Stars; and proceeding forth out of his mouth a two-edged broadsword; and his face as the sun shines in his strength." This represents the One Body, of which Jesus is the head, prepared "to execute the judgment written." It is that One Body in its post-resurrectional development invested with omnipotence the apocalyptic Spirit-Form, symbolical of the saints glorified in power.
Daniel informs us that the Spirit-Man he beheld was "clothed with linen"; while John tells us only that he was "clothed to the feet." Now this clothing is significant of the character and office of the persons represented by the symbol. The holy garments of Aaron and his sons were of linen, "to cover their nakedness," that when they ministered in the holy places "they bear not iniquity and die" (Exod. 28:42,43). Nakedness and iniquity are convertible terms in Scripture; as also are "clothed" and righteous or holy. Hence, in Rev. 19:8, it is said of the Lamb's Wife, that "to her it was given that she should be arrayed in fine linen, pure and bright." Now they that constitute the bride "are called, and chosen, and faithful" (Rev. 17: 14); "they follow the Lamb withersoever he goeth" (14:4); as his horse guards, "clothed in fine linen, white and pure," which is declared to be the righteousness of the saints," (19: 14, 8); who are "redeemed from among men"; and made for God "kings and priests to reign on earth." Hence their clothing, which is sacerdotal and royal. The reader will understand, then, that the clothing peculiar to a symbol indicates the class of persons to which it refers. Thus in Rev. 15:6, "the Seven Angels," or messengers of the Spirit, who consummate the wrath of "the seven last plagues," are symbolical of the saints, including Jesus as their Head or Chief; for they are described as "clothed in pure and bright linen, and girded about the breasts with golden girdles."
The linen and the gold are associated both by Daniel and John. The Spirit-Man symbolized to Daniel was "girded with fine gold of Uphaz." This Uphaz is the Ophir of other passages. In the times of the prophets it was the gold region of the earth, whence the most abundant supplies of the finest gold were obtained. The fitting up of the temple, which in its places and furniture was "the patterns of things in the heavens" figures of the true heavenly things themselves were all of gold, or of precious woods overlaid with gold; to wit, the Cherubim, the Ark of the Testimony, the Mercy-Seat, the Altar of Incense, the Seven Branched Lampstands, the Table of Shew Bread, spoons, tongs, censers, hinges, staves, and so forth. And besides all this, the "holy garments for glory and beauty," worn by the High Priest, who officiated in this golden temple, were brilliant with gold and precious stones; such as, the breastplate of righteousness, the ephod, the mitre, or "helmet of salvation," etc. This was chosen as the most precious of all known metals, to represent the most precious of "heavenly things" before the Eternal Spirit--FAITH PERFECTED BY TRIAL, which is "much more precious than of gold that perisheth, though it be refined by fire," and "without which it is impossible to please God" (Heb. 11:6; James 2:22; I Peter 1:7; 2 Peter 1:1). It is the basis of righteousness unto life eternal; for "we are justified by faith" -- the fine linen of righteousness is girded about the saints by the golden girdle of a tried faith. "When God hath tried me," saith Job, "I shall come forth as gold." Thus David, in celebrating the future glory of the New Order of Elohim, consisting of the King and his Brethren, styles the latter "the Queen" in Psalm 45:9, saying to his Majesty, "the Queen hath been placed at thy right hand in fine gold of Ophir." He then addresses the Consort of the Great King, who being the Eternal Spirit manifested in David's son, is both Father and Husband to the Bride ("thy Maker is thine Husband; Jehovah Tz'vaoth is His name; the Elohim of the whole earth shall be called" Isaiah 54:5) saying: "Hear, O Daughter and consider and incline thine ear; and forget thy nation, and the house of thy father; and the King shall greatly desire thy beauty; for He is thy Lord, therefore do thou homage unto Him. So the Daughter of Tyre with tribute, the rich of the people, shall supplicate thy favour. The Daughter of the King is all glorious within; her clothing is of interweavings of gold; in embroideries shall she be conducted to Thee; the Virgins her companions, following her, shall be brought to Thee. They shall be conducted with joyous shouts and exultation; they shall enter into the palace of the King" (Psalm 45:10-11).
Thus David sings of "the Spirit and the Bride," clothed in the holy garments of righteousness and faith, for glory and for beauty. They are apocalyptically represented as "a Great City," styled "the Holy City, New Jerusalem, having been prepared as a Bride adorned for her husband" -- "a city of pure gold like to transparent crystal"; "the precious sons of Zion," saith the prophet, "are comparable to fine gold" (Lam. 4:2), for in their glory they are the spirit-incarnations of a tried and precious faith.
Daniel next informs us concerning the Spirit-man "the Man of the One" that "His body was like the beryl." The "body" here is the "One Body" of which Paul speaks in his epistles; as, "the Ecclesia which is His body, the fulness of Him (the Spirit) who perfects all things in all" saints. When the fulness is brought in the body will be complete (Rom. 11:25; Eph. 1:23); and it will then be "like a beryl." The original word in Daniel for this precious stone is Tarshish. It is said to have been so called because it was brought from Tarshish; but the learned are not agreed as to what particular gem is meant. The Greeks called it beryllos; hence the word in the English version beryl; and Pliny says, it was rarely found elsewhere than in India, the Tarshish of the Bible. The prevailing opinion is that its colour is a bluish or sea-green. But the interpretation of the original depends upon the teaching in connection with the word, not upon the colour of the gem.
"His body was like a Tarshish." This word occurs in six other places in the original. In the first two it designates one of the three precious stones in the fourth row of the Aaronic breastplate of righteousness, and answered to the tribe of Dan which signifies "judge"; and of Dan's career in the latter days, Jacob prophesied, saying "Dan, as one of the tribes of Israel, shall avenge his nation. There shall be a Judge, a serpent in the way, an adder in the path, biting the heels of the horse, so that its rider shall fall backward. I have laid in wait for Thy salvation, O Jehovah"! (Gen. 49: 16-18; Heb. 2:7). That is, Jacob, who was about to die when he uttered these words, foresaw that he would sleep in the dust until Dan, as a lion's whelp, should leap from Bashan (Deut. 33:22); that then, "in the latter days," would be the era of deliverance, when he would himself be saved, and all the tribes would do valiantly, and the Judge of Israel would avenge his nation, to the overthrow of their oppressors (Deut. 32:29-43).
Here, then, is a destroying and conquering power associated with the tarshish or beryl in the breastplate of judgment. It is similarly associated by Ezekiel with the wheels of the Cherubic chariot. He says, "the appearance of the wheels and their work was as the aspect of the tarshish"; and their felloes were full of eyes, and so lofty, "that they were dreadful." And "the Spirit of the Living One was in the wheels." Hence they are styled, in Dan. 7:9, "The wheels of the Ancient of Days," whose description identifies him with "the Man of the One," and the apocalyptic "Son of Man .... His garment white as snow, and the hair of his head as pure wool; his throne flames of fire, his wheels a consuming fire." The eighth foundation gem (answering to the priestly tribe of Levi) of the wall of the golden city on which the name of an apostle is engraved, is a tarshish or beryl (Rev. 21:20, cp with Rev. 7:7). We conclude then, from these premisses, that the tarshish-like body of the Spirit-Man seen by Daniel, is a priestly body or community, in which is incarnated the spirit of the Eternal; and that in the latter days, it will eventuate the great salvation in concert with the tribes of Israel, as a destroying and conquering power. This God-manifestation "is a consuming fire."
Such is the doctrinal interpretation of tarshish as a representative precious stone. The root from which it is derived, is also in harmony with the exposition; for tarshish is derived from rah-shash, "to break in pieces to destroy," which is the mission of the "Stone" Power, when the time comes to smite the Babylonian Image upon the feet (Dan. 2:34, 35, 44, 45).
Literally "his faces" as the appearance of lightning; that is, the Faces of the Spirit through which the Eternal expresses His favour or indignation towards the posterity of Adam in the age to come. Every individual element of the heavenly Adam is a face of Daniel's symbolic man by synecdoche; a figure by which a part is taken for the whole, and is of general occurrence in the construction of symbols. It is by the expression of the face that the workings of the brain of one man are manifested to others. It is so, also, with the Eternal Spirit Jehovah. But as He hath said, "no man can see His face, and live"; His face then, when seen, is not His face peculiar to His person, but to certain other persons, the expression of whose faces is the exact representation of the workings of the Eternal Mind. During the times preceding Messiah's, the Elohim who appeared to Abraham, Job, Jacob, Moses, and the seventy, Manoah, Daniel, Zechariah, Mary, Jesus, and the apostles (of whom the only ones named are Gabriel and Michael), are the faces of Jehovah, with respect to man; but when Messiah's times arrive, new faces will flash upon the world, and give expression to the pent-up fires that burn in the Eternal Mind against the kings, the clerical orders, and the intoxicated peoples of the earth. All these faces of Jehovah, both old and new, are "against them that do evil"; but "shine upon" the heirs of salvation. The faces of the Eternal Spirit are symbolized by the faces of the Cherubim in Ezekiel 1:10; 10:14; Rev. 4:7. But as we are not now engaged upon these passages, we shall not enter further upon their exposition at present.
When Jehovah is angry (and "He is angry with the wicked" and therefore with the clergy "every day") and when the time arrives for the manifestation of His wrath, His anger flashes up into "His Faces," and they become "as the appearance of lightning." Now lightnings shooting forth from a divine countenance, are not indications of favour and kind affection. They express the contrary. They represent great fury and consuming indignation against them "that know not God, and obey not the gospel of the Lord, the Anointed Jesus"; the Aion Destruction -- from the face (Hebrew faces) of the Lord, and from the glory of His might, when He is apocalypsed from heaven, with the messengers of His power, (the other faces associated with Him) in devouring fire (2 Thess. 1:7-9).
The nature of symbolical lightning may be readily deducted from the use of the word in Scripture. Thus, in that grand description of Messiah's advent to punish the sons of Belial with aion-destruction, David in spirit says: "The earth shall shake and tremble; and the foundations of the mountains shall be troubled and shaken, because there was wrath with Him. In His anger a smoke ascended, and fire from His mouth shall devour; lightnings kindled from it. And He shall bow the heavens and descend, and darkness under His feet. And He shall ride upon the cherub and fly; and He shall soar on the wings of the spirit. He will make darkness His hiding place: the circuits of His pavilion the darkness of waters, thick clouds of the skies. Because of the brightness before Him, His thick clouds passed away; hail and lightnings of the fire. Jehovah also will thunder in the heavens, and the Most High will give forth His voice; hail and lightnings of the fire. Yea, He will shoot His arrows and scatter them; yea, He flashed forth lightnings and will put them to the rout. Then the channels of the waters shall be seen; and the foundations of the habitable shall be laid bare, because of Thy rebuke, O Jehovah, because of the blast of the spirit of Thy nostrils" (Ps. 18:8-16).
The reader will have no difficulty in perceiving that this passage is descriptive of a great break-up of the foundation of the political organization of the world for the wrath of Jehovah expends itself, not upon inanimate and unoffending nature, but upon the unrighteous and rebellious. These are "the earth," and its civil and ecclesiastical organization, "the mountains," "the heavens," "the channels," and "foundations of the habitable"; while that which is to overthrow, destroy, lay bare, and abolish, is the smoking fire of His indignation, flashing forth its lightnings and crashing thunders through Israel and their kings -- the lightning-faced Elohim of all the earth.
"The lightnings of the fire" are flashings kindled by the avenging wrath of Jehovah. The fiery abyss from which they shoot forth is said to be "His mouth," because it is by His command His mighty ones go forth against the enemy as a storm of lightning, thunder and hail. The fire typifies the Eternal Spirit in wrath. "Our God," saith Paul, "is a consuming fire." Hence, the flashing fires are "the lightnings of the fire."
"Bow Thine heavens," saith David in another place, "and come down, O Jehovah, touch upon the mountains, and they shall smoke; flash forth lightning, and Thou shalt scatter them; shoot Thine arrows, and Thou shalt put them to the rout" (Psalm 144:6). Isaiah puts an interpretation upon this in the exclamation: "Oh, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains (or kingdoms) might flow down before Thy faces as the burning of liquid fire the fire shall cause the waters to boil -- to make known Thy Name to Thine adversaries: Before Thy Faces the nations shall tremble. At Thy doing of terrible deeds we shall not confide in, Thou descendest; before Thy Faces the mountains were poured out, and from the age u-mal-olahm, (from the beginning of the Mosaic Economy) men have not heard, they have not given ear to, the eye hath not seen besides Thee, O Elohim (mighty ones) what He shall prepare for him that is waiting diligently for Him" (chap. 64:1-4). Paul quotes this in 1 Cor. 2:9, in such a way as to show that the "Elohim" apostrophized by Isaiah, as the many in one who alone hath given ear to the things that shall be prepared, are the saints in Christ; for he saith to this class of persons, "God hath revealed them to us by His Spirit . . . that we might know the things that are freely given to us of God. For all things are ours and for our sakes" (chap. 3:21; 2 Cor. 4:15). The Elohim only have heard and given ear to, and seen by the eye of faith, the all things to be inherited. Thus saith Isaiah. But Paul also saith, that he and his brethren discerned them; therefore, admitting Paul to be a competent witness in the premisses, "the saints in Christ Jesus" who are finally approved, and the Elohim of Isaiah in the text before us are the same.
The "lightnings" and "arrows" of the Eternal Spirit are to scatter and put the armies of the nations to the rout. "Jehovah's arrows shall go forth as the lightning" (Zech. 9: 14). An arrow is an instrument of death, and requires a bow for its projection, strong and well strung, to give the arrow the velocity and deadliness of lightning. Now, the prophets tell us that Judah, Ephraim, and the resurrected Sons of Zion, are Jehovah's bow and arrow, battleaxe and sword. But before they are developed in this character, they are "prisoners of hope in the pit where no water is" of life, physical or national. They must, therefore, become the subject of a personal and political resurrection; those who are dead in the grave, of a personal; and Judah and Ephraim dispersed among the nations, politically dead and buried there, of a national resurrection, "standing upon their feet an exceedingly great army" ready for action as the result (Ezek. 37: 10).
With reference to this crisis the Spirit of Christ in the prophet saith, "Fear not thou worm Jacob, ye men of Israel: I will help thee, saith Jehovah, even thy near kinsman,* the Holy One of Israel. Behold I will make thee a new sharp threshing instrument, having teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them and the wind shall carry them away, and the whirlwind shall scatter them; and thou shalt rejoice in YAHWEH (He who shall be), and shalt glory in the Holy One of Israel -- i.e., Jesus of Nazareth, the King of the Jews" (Isaiah 41:14-16).
Again, the spirit in another prophet, in addressing Israel, the rod of Jehovah's inheritance, saith "Thou art my battle-axe and weapons of war; for by thee will I break in pieces the nations, and by thee will I destroy kingdoms; and by thee will I break in pieces the horse and his rider; . . . and by thee will I break in pieces captains and rulers. And I will render unto Babylon, and all the inhabitants of Chaldea, all their evil that they have done in Zion, in your sight, saith Jehovah" (Jer. 51:20). But Israel has never been the conquering power indicated in this testimony since it was delivered. From that time to this they have been oppressed, and in a state of punishment. Therefore, as Jesus truly taught, seeing that "the Scripture can not be broken," it yet remains to be accomplished when the Faces of the Spirit shall shine upon them, and scatter their enemies with the lightnings of His fury.
* The word is Goail from Gahal to redeem. Now the interpretation of Goail, rendered in the English version, redeemer, must be sought for in the Mosaic law of redemption. According to this, all the first-borns of man and beast in Israel are Jehovah's, and were all to be sacrificed to Him, except the first-born of an ass, and the first-born children, being males (Exod. 13:1, 13-15; 34:20); fields, houses, cities and servants (Lev. 25:25-34); all these, when sold were returnable to their original owners, because these, as Jehovah's representatives, had the fee simple right in them, and could therefore not convey an unlimited right. The absolute fee simple right was in Jehovah; first, because He brought Israel's first-born out of Egypt while he slew those of the Egyptians (Exod. 13:14); and secondly, because He claimed the Holy Land as absolutely His, the Israelites being only strangers and sojourners with Him (Lev. 25:23). The firstling of a cow, of a sheep and of a goat, were not redeemable from death; they were to be sacrificed to Jehovah, being typical of Messiah the prince in his cutting off (Num. 18:17).
The redemption of redeemable things was to be effected by a blood relation of the nearest kin. Hence, GOAIL stands for the nearest relative, a blood relation, the next of kin or a redeemer in this sense. It was his duty in redeeming to pay a stipulated price, so that the near kinsman became a purchaser, and the first-borns and so forth, a purchased people, and purchased things. Under the law, the price was blood and money. Now all this was a pattern of heavenly things. It was an illustration of the substance expressed in the text words: "Jehovah. Goail of Israel"; that is, "He shall be the nearest kinsman of Israel." This necessitates that the Effluence of the Eternal should become an Israelite, or as Paul expresses it, "He," the Spirit, "took upon himself of the nature of Abraham; for in all things it behoved him to be made like his brethren." The Spirit becoming thus a blood relation, and by resurrection Son of Power and first-born, he is the one of right to redeem the Holy Land and Israel by a blood-price out of the hand of strangers, who desolate and oppress them. They are the Eternal's, and His near kinsman is Jesus the Holy One of Israel. (Dr. Thomas).
Again also the Spirit of Christ in yet another prophet, predicts that the king of Zion and Jerusalem, who, at one period of his history, was to come to them in humility, "riding upon an ass, even upon a colt, the foal of an ass," "should speak peace to the nations," and have universal dominion. Having declared this, the Spirit, addressing the just and lowly Monarch of Israel, saith, "As to thee, through the blood of thy cutting off, I will call forth thy captives out of the pit wherein are no waters." Then apostrophizing the captives, He saith "return to the stronghold (Zion) ye prisoners of the hope; this day itself he causes to announce that I will cause to restore double unto thee." Having announced this redemption at the price of the king's blood, the Spirit characterizes the day of redemption, or "year of his redeemed," as a "day of vengeance," "when I have bent Judah for Me, have filled the bow with Ephraim, and raised up thy Sons, O Zion, against thy sons, O Greece, and made thee as the Sword of the Mighty One. And Jehovah shall be seen over them, and His arrow shall go forth as the lightning, and the Adohal Jehovah (the Faces of the Spirit) shall blow with the trumpet, and go with the whirlwinds of Teman. And Jehovah Tz'vaoth shall protect them, and they shall devour and conquer the slingers of stones . . . And in that day Jehovah Elohim shall save them as the flock of his people; for THE GEMS OF THE DIADEM are exalting themselves upon His land" (Zech. 9:9-16). And, illustrative of these last words, the testimony may be added that in that day shall Jehovah Tz'vaoth be "for a crown of glory and for a diadem of beauty unto the residue of His people, and for a spirit of judgment to him that sitteth in judgment, and for strength to them who turn the battle to the gate" (Isaiah 28:5-6). "Thou, O Zion, shalt be a crown of glory in the hands of Jehovah, and a royal diadem in the palm of thine Elohim" (Isa. 62:3).
From these premisses we learn, that on the day of the manifestation of Daniel's great vision of the Spirit-man, Judah will be the battle-bow; that Ephraim, or the Ten Tribes of Israel, will be His arrow; and that with the Judah-bow in one hand, and the Ephraim arrow in the other, strung to the utmost bent, the tribes will shoot forth from His faces with the velocity and destructiveness of lightning against the nations. The Man of the One Spirit is Jehovah, Goail and Holy One of Israel; styled in many passages Jehovah-Tz'vaoth, which signifies "He shall be hosts": that is "He shall be Captain of the armies of Israel"; for Moses says:"Jehovah is a man of war" (Exod. 15:3). Thus, in "the great day of the war of the Almighty Power" (Rev. 16: 14) upon the kingdoms of the world, wherever there is a section of the Jewish captivity -- prisoners in their Gentile houses of death -- there will be an army of the Jehovah-Man, styled by Paul, "the man, the anointed Jesus"; the Man of Multitude, "in whom" are all the saints a constituency attained through the blood of his covenant or cutting off. In the day of approaching vengeance, the sons of Zion, according to the flesh, will be a sharp two-edged broadsword, proceeding forth from the mouth of this mighty Man of War, the Sons of Zion according to the Spirit. Thus com manded, their armies shall be among the Gentiles as a lion among the beasts of the forest, and as a young lion among flocks of goats, who, going through, treads down and tears in pieces, and none can deliver (Mic. 5:8). "The slingers of stones," or as we term them in modern technique, the gunners, cannoniers, or artillerists, whose ordinance is the glory and strength of the armies of the world --the fire and brimstone of their warfare shall be conquered; "they shall conquer the slingers of stones" (Zech. 9:15 -- R.V.), and scatter their hosts as chaff before the whirlwinds of Teman.
Having said enough in illustration of the facial
similitude of the Jehovah Man, we proceed to the contemplation
of . . .
"His Eyes as Lamps of Fire"
The eye is the symbol of intelligence: for, "the light of the body is the eye." The extent, and, perhaps, the degree of intelligence, is indicated by the number, and its character by the expression of the symbol. Daniel does not record the number of the eyes of the glorious Man of Multitude: but tells us that their appearance was "as lamps of fire," which would give them a flaming, and therefore, terrible expression to those whom they will neither spare nor pity (Ezek. 5:11).
The symbolical number of these flaming orbs is revealed in Zechariah. In chapter 3, the Eternal saith, "Behold, I will bring forth my servant, the Branch": or Messiah. "For, behold, the stone which I have placed before the Faces of Joshua (or Jesus, in Greek), upon the same stone shall be SEVEN EYES" (verses 8, 9) : and "they shall rejoice and see the stone of separation in the hands of Zerubbabel, even those Seven. They are the eyes of YAHWEH scourging in all the earth" (chap. 4: 10). In this testimony and its context, the Eternal Spirit sets before us several representative men --Joshua and his brethren, and Zerubbabel: the former, the High Priest and his household at the time of the restoration from Babylon, and the latter, governor of Judah and of the house of David at the same crisis. They were constituted a symbolical group, and were so regarded by their contemporaries in Jerusalem; as it is written "they are men wondered at," or anshai mophalth, "Men of Sign," that is, men representing others besides themselves.
But as the things to be represented by them required other symbols than those furnished by the human form, priests, and governors, the deficiencies are supplied from other sources. Joshua and his brethren represented Messiah and his brethren in name and office; as did also Zerubbabel as a governor of the house of David; and as a group of sign-men, they symbolized the kings and priests. of the Eternal Power of the house of David, occupying their places over Israel in Messiah's times, commonly styled "the millenium." But it was required also to represent that the Spirit's servant, "the man whose name is the Branch," styled in the New Testament "Jesus Christ," was the same who had been styled by Jacob, David, Isaiah and Daniel, "the Stone"; that the precious gem in its brightness and splendour was to blaze forth in the glory of the Spirit; that, as a consuming fire, he and his companions were to scourge the wicked; in short, that Israel was not to expect redemption by their own prowess, apart from the Man of.the Eternal Power, according to "the word of Jehovah to Zerubbabel, saying: Not by multitude nor by strength, but rather by my Spirit, saith Jehovah Tz-vaoth" (chapter 4:6). To represent these requirements, a stone was placed before Joshua, by which action a relation between them was established. It is afterwards seen in the hand of Zerubbabel, by which also he becomes identified with it. Hence the stone comes to represent at once the High Priest and Governor of Judah - "a Priest upon the throne" of the house of David, which indicated a change in the constitution of the kingdom of Israel. !n the hand of Zerubbabel it is styled the "Stone of Separation," by which we are taught that "the Shepherd, the Stone of Israel" will be a purifier of his nation from all alloy; for "He is like a refiner's fire, and like fuller's soap. And he shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto Jehovah an offering in righteousness. Afterwards shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of old, and as in ancient years" (Mal. 3:2-4).
But the nature of the case demanded that intelligence and multitudinousness should be symbolized in the Stone. To answer this, "Seven Eyes" are placed upon it with the inscription: "I will remove the iniquity of that land in one day." These eyes, we are told, are "the eyes of Jehovah": that is, the eyes of the Spirit, self-styled Jehovah.
Now, John in Patmos saw the same vision: and in his description of what he saw, uses the words of Daniel and Zechariah, which he blends together. He says there were "Seven lamps of fire burning before the throne." He then tells what they represent, saying, "which are the Seven Spirits of power," or of God. "Grace and peace" were sent through John to the Seven Ecclesias from these Seven Spirits in concert with Jesus Anointed (Rev. 1:4-5); who, in chapter 5:6, is symbolized "by a lamb that had been slain." Now, the description of this lamb identifies it with the Stone of Joshua and Zerubbabel; and with the Eyes of Daniel's Man of the One Spirit. The slain lamb had "seven horns and seven eyes, which (Horns and eyes) are," or represent, "the Seven Spirits of Power, sent forth into all the earth" (chapter 5:6).
The symbolical number is "seven." This is a sign-number, signifying more or less. That it does not signify less than seven, is evident from other symbols of the Spirit. The Four living Ones of Ezekiel and John are symbols of the Spirit, multitudinously manifested; for "whither the Spirit was to go, they went," "as the appearance of a flash of lightning" (Ezek. 1:14,20; Rev. 4:6). Their actions are identical; therefore the Spirit and the Living Ones are the same -- "that which is born of the Spirit is spirit." Ezekiel tells us that what he describes was "the appearance of the likeness of the glory of Jehovah," or of the Eternal Spirit. It was not the thing itself, but its similitude : the reality pertaining to the New Order of Elohim, to Jesus and his brethren. Now, Paul teaches that we are invited to the glory of God through the gospel; and Peter, that "He hath called us to His Eternal Glory." Hence, the Four Living Ones that John saw, are represented as celebrating in song their redemption by the Lamb, that they might reign as God's kings and priests upon the earth. The Living Ones are, therefore, spirit symbols of the Sons of God in glorious manifestation. Their Eyes, however, are not limited to "seven," but are numberless; for "their whole body, their backs, and their hands, and their wings, and their wheels were full of Eyes round-about" (Ezek. 10:12). This is also John's testimony who says: "the Four Living Ones were full of eyes before and behind . . . and within; and they had six wings," which identifies them with Isaiah's Seraphim.
We conclude, then, that the symbolical number "seven" in the case before us, is representative of a great and innumerable multitude -- "a multitude which no,man can number," because its amount is not revealed. The eyes of Daniel's symbol are identical with the eyes of the cherubim: each eye being the representative of an individual saint. In the aggregate they are "as lamps of fire," whose mission is to slay the beast, and to destroy his body, and to give it to the burning flame (Dan. 7: 11); and to take away the dominion of the rest of the beasts (v.12) : or as John expresses it, to burn Babylon utterly with fire: to torment her adherents and the kings of the earth with fire and brimstone, and the sword; to bind the Dragon, and take possession of the kingdoms of the nations in all the earth (Rev. 18:8: 14:8-11: 17:14; 20:2; 11:15): all of which is implied in the words of Zechariah, that the Seven Eyes as lamps of fire, "are the Eyes of Jehovah scourging in all the earth."
"Who among the sons of the mighty can be likened to Jehovah? O, Jehovah Elohim of Hosts, who is a strong Yah like to Thee? Thou hast a mighty arm; strong is Thy hand, and high is Thy right hand" (Psalm 89). "Behold Adonai Jehovah with strong hand shall come, and His arm be ruler for him: behold his reward is with Him, and his work before Him" (Isa. 40:10). "Jehovah has sworn by the arm of His strength : I will gather you, O Israel, with a stretched out arm, and fury poured out" (Ezek. 20:33-34). "There is none like the AlL of Yeshurum who rides upon the heavens in Thy help, and in His excellency upon the skies. The Mighty Ones of the East thy refuge, and underneath the arms of the Olahm; and He shall thrust out the enemy from before thee; and shall say, Destroy. Israel then shall dwell in safety alone" (Deut. 33:27).
From these passages and many others that might be produced, it is evident that "arms," in a symbolical use of the word, signi-fies power, forces, sovereign authority; and when outstretched, power in energetic and furious operation. "The arms of the Olahm," referred to by Moses in his song, and termed "the everlasting arms" in the English version, are in the highest sense, the armies of Israel, of which the Eternal Spirit our Messiah and his Brethren is, in that manifestation, Jehovah. Hence the name of that spirit-incorporated community, Jehovah Tz'vaoth: an enigmatical title, signifying HE SHALL BE COMMANDERS OF THE ARMIES of Israel. These Spirit Commanders are each focalisations of the One Eternal Power. Hence the ungrammatical expression, HE the Commanders. These are the Arms of the Olahm -- the arms to be outstretched in "the Hour of Judgment"; and which are to break the Bow of Brass (Ps. 18:34). Moses styles these Arms in his song Elohai kedem, "Mighty Ones of the East," in the English version rendered "the Eternal God." But John, in Rev. 16:12, justifies our translation. He there styles them hal hasilelai hai apo anatolon heliou, "the Kings from risings of a Sun"; but in the English version "the Kings of the East." The kedem of Moses is the apo anatolon heliou, of John. John paraphrases Moses. The Helios or Sun, is the "Sun of Righteousness" spoken of in Mal. 4:2, who is to heal, and afterwards to send forth the sparkling gems of the Eternal, to tread down the wicked as ashes under the soles of their feet, in the day that Jehovah shall do it. The Jewels of Malachi, and the Elohim of Moses are the Kings of John, and the Arms of Daniel's vision. Each individual King is a rising of the healing Sun, in the sense of being brought from the grave and quickened by his vitalising beams. Collectively, the Kings of Power or of God, are the "risings of a Sun"; and that Sun is He who proclaimed himself "the Resurrection and the Life," even the Eternal Father, who raises up the dead by the anointed Son of Mary (2 Cor. 4: 14); styled by her royal ancestor, "the Handmaid of Jehovah" (Ps. 86: 16; 116: 16); and so recognized by Gabriel, Zechariah, Elizabeth, Simeon and Anna, all instructed and proficients in the law. When their mission is accomplished, they also will sing the song of Moses, "and of the Lamb," the prophet like to him (Exod. 15; Rev. 15).
These "Arms" of Daniel's vision, are represented by John in battle array in the train of their Commander-in-Chief, "the King of the Jews" (Rev. 19:14; Isaiah 55:4). John styles them "the forces of the heaven, following the Faithful and True One upon white horses, arrayed in fine linen, white and clean." Collectively, they are the Four Chariots of the heavens seen by Zechariah emerging from between the Two Mountains of Brass, which it is their mission to reduce to a molten furnace, glowing with intense heat. In the symbol of "the Lamb slain," the "Arms" are equivalent to the "Seven Horns," or Spirit Powers, which are as innumerable, but equal in number, whatever its amount may be to the "Seven Eyes."
Joshua called for all the men of Israel, and said to the captains of the warriors who went with him: "Come near; put your feet upon the necks of these kings." And they did so. Then Joshua said to them. "Fear not, nor be dismayed, be strong and of good courage; for thus shall Jehovah do to all your enemies against whom you fight." He then slew them, and hanged the five kings on as many trees, until evening (Josh. 10:25-26).
The history of Israel is not only as strictly literal as any other histories, and truer too than those of the nations contemporary with their prophetic times, but is also allegorical, which theirs are not. Joshua and his Captains were like Joshua, the High Priest, and his companions, "men of sign"; and represented Messiah and his Captains in their future wars with "the Kings of the Earth, and of the whole Habitable (Rev. 16) whom they are to "tread down as ashes under the soles of their feet."
In Psalm 18:32, the Spirit inquires: "Who is Eloah beside Jehovah? And who a Rock except our Elohim -- the AlL girding me with might? Even He will make my way complete. He causes my feet to be like hinds, and He will make me stand upon my high places. He is training my hands for the war; so that the Bow of Brass might be broken by my arms. Thou wilt cause my going to extend under me; and my ankle joints have not wavered. I will pursue my enemies, and shall overtake them, and I will not return till they be destroyed; I will wound them so that they shall not be able to rise; they shall fall under my feet. Thou wilt gird me with might for the war. Thou wilt subdue under me those who rise up against me. And Thou hast given to me the neck of my enemies; and those who hate me, I will cut them off. They will cry for help, but there is none to save them -- unto Jehovah, but He answered them not. Then will I grind them fine as dust before the Faces of the Spirit; as the mire of the streets will I pour them out. Thou wilt deliver me from the contentions of the nations; Thou hast appointed me for Prince of the nations. A nation which I know not shall serve me. At the hearing of the ear they shall obey; the sons of the foreigner shall submit to me; and the sons of the foreigner shall fall, and tremble from their strongholds."
47.--"Jehovah lives, and blessed be my rock; and He shall raise the Elohim of my salvation. The AIL that giveth avengements to me, even He will subdue the nations under me."
49.--"Thou wilt exalt me: from the Man of Violence (Paul's 'Man of Sin', the Lawless One) thou wilt deliver me. Therefore, O Jehovah, I will give Thee thanks among the Gentiles, and sing psalms unto Thy name, magnifying the deliverances of HIS KING and performing the promise to HIS MESSIAH, to David, and to his seed for the Olahm."
In this passage, the Eternal Spirit through his prophet, speaks of Messiah in the crisis of his controversy for Zion, in which, as the representative and chief of Daniel's "Man of the One Spirit," he puts his feet upon the necks of the kings of the earth, scatters their armies like dust before the wind, and becomes Prince or Head of the nations in their stead. But this is true also of all the individual members of this NEW MAN (Eph. 2:15; 4:24; 2 Cot. 5: 17; Gal. 6:15). If the New Adam himself thus make war upon, and trample in the mire the kings and armies of the Old Adam nature, He has promised that all true believers "in Him" -- all who are Abraham's seed by being Christ's -- that is, all the Saints, shall do the same; and shall share with Him in the fruits of his and their victory.
In proof of this we refer the reader to the following passages: "The righteous shall rejoice when he sees the vengeance; he shall wash his feet in the blood of the wicked. So that a man shall say, Verily, there is a reward for the righteous: verily, there are Elohim ruling in the earth" (Ps. 58: 10, 11).
All the horns of the wicked I will cut off; but the horns of the righteous shall be exalted (Ps. 75: 10). He shall put off the spirit of princes; He is terrible to the kings of the earth (76:12). Arise, O Elohim, judge the earth; for Thou shalt acquire possession in all the nations (Ps. 82:8). He will exalt the horn of His nation; the glory of all His saints; of the sons of Israel, a people near to Him (Ps. 148:14). Israel shall rejoice in Him that made him; the sons of Zion shall exult in their king ....The saints shall exult in glory; they shall shout with joy upon their couches. The high things of AlL shall be in their mouths; and a two-edged sword in their hands, to execute vengeance upon the nations and punishment upon the peoples; to bind their kings with chains, and their honoured ones with fetters of iron, to execute upon them the judgment written; this honour have ALL HIS SAINTS (Ps. 149).
Now the phrase all His saints is comprehensive of Messiah and his brethren, who collectively form "the Man of the one Spirit," or Paul's "New Man." Hence, the same things are affirmed of them that are predicated concerning Him. Their feet will be like hinds -- swift in the pursuit of their enemies, whom they will overtake and destroy. These will fall before their power; and as Malachi says, they will trample them as ashes under the soles of their feet; and, when they have got the victory, they will rule with Messiah as "princes in all the earth" (Ps. 45: 16). The resurrected "Elohim ruling in the earth." The Elohim of "Messiah's salvation."
This is the teaching of the Old Testament, with which the New Testament is in exact conformity; for they harmonize upon every subject, as might be expected from the declaration of its writers, that they taught none other things than Moses and other prophets had predicted.
Now the apostles have proved beyond all confutation that Jesus is the Messiah or Christ of Jehovah promised to Abraham, David and Judah. Hence, all that is said about the Christ in the Old Testament must, sooner or later, be fulfilled in Jesus. But the prophets exhibit the Christ, not as a solitary man only, but also as a man of Multitude, as we have abundantly shown. Therefore, Jesus and his apostles preached the Christ in the same form -- as One Person, and a Multitude in that One, in and through all of whom the Eternal Spirit would dwell and manifest His power. "I and the Father," said Jesus, "are One" ONE YAHWEH; and concerning his apostles, and all Jews and Gentiles believing into him through the apostles' testimony, he also said, "I pray that they all may be one; 'as' Thou Father art in me and I in Thee, that they also may be ONE IN US -- that they may be one even as we are one; I in them and Thou in me, that they may be made perfect in one" (John 17:21) -- in One YAHWEH; that is, in the one perfect Man of the Spirit, styled Jehovah, Jehovah, or Yah, because HE SHALL BE. "Hear, O Israel, Jehovah, our Mighty Ones is One Jehovah." This is the "incommunicable name" as ye term it -- a Name of Multitude, which Isaiah saith, "is coming from afar, His anger burning, and the violence of a conflagration; His lips are full of indignation, and His tongue as a devouring fire, and His breath as an overflowing stream shall reach to the neck for the scattering of the nations with the fan of destruction" (ch. 30:27). It is the Name of Multitude expressed in the formula or symbol, into which the believers are baptized - "The Name of the Father, and of the Son, and of the Holy Spirit"; every such believer when so immersed, being a constituent of that name; and therefore addressed by Paul as "in God the Father, and the Lord Jesus Anointed" (1 Thess. 1:1). This is that "glorious and fearful Name-Jehovah E1oahaikha," O Israel, which your fathers would not enter into by obeying; and on account of which, as Moses forewarned you in Deut. 28:58, the Eternal Power has made thy plagues wonderful to this day.
Daniel's "great vision" was of this consuming Name -- the mystical or multitudinous Christ -- to every accepted member of which "One Body" it is said by the Spirit, "that which ye have, hold fast till I come. And he that overcometh and keepeth my works to the end, to him will I give dominion over the nations; and he shall rule them with a rod of iron; as the earthen vessels they shall be broken to pieces; even as I also received of my Father" (Rev. 2:25). And again, "He that overcometh, I will make him a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, the New Jerusalem descending out of the heaven from my God, even my new name" (ch. 3:12). "He that overcometh, I will give to him to sit with me on my throne, even as I also overcame, and sit with my Father on His throne" (ch. 3:21). To write upon one who has gained a victory over himself and the world, the name of Deity, and the name of the city of Deity, is to declare him a constituent of the name inscribed upon him. Messiah and his brethren are "joint heirs" -- the eyes, and ears, and arms, and feet of Daniel's Spirit-Man, whose name is YAHWEH-ELOHIM.
John says that the feet of this Man, whom he also saw in vision, are "like unto incandescent brass, as if they had been glowing in a furnace" (Rev. 1:15). The arms and the feet are symbolized in brass to connect them with the temple-pattern of heavenly things. The altar of burnt-offering and the laver, and the two pillars of the temple-porch, and many other things pertaining to the Court of the Priests, were all of brass, or overlaid therewith. The brass pertaining to the temple was all holy. The Brazen Altar was "most holy," so that whoever touched it was holy (Exod. 29:37; cp. Math. 23: 19); no Israelite, however, was permitted to touch it unless he belonged to the seed of Aaron; and even they were not permitted to approach the altar till they had first washed their hands and feet in the Brazen Sea.
The Altar of Burnt-Offering prefigured the Messiah's Body in sacrificial manifestation. The idea of an altar of sacrifice representing a personal and divine plurality is frequent in Scripture. Thus, Jacob erected an altar at Shalem, in the land of Canaan, and called it AIL-ELOHAI YISRAAIL, that is, the "Strength of the Mighty Ones of Israel" (Gen. 33:20); and Moses, before the law was given, and in memory of the victory of Joshua over Amalek, "built an altar, and called the name of it YAHWEH-NISSI"; that is, He shall be my Ensign--He who was symbolized by the altar (Exod. 17:15; Isa. 11:10, 12; 18:3; 31:9; Zech. 9:16).
This Jehovah-nissi-altar was superseded by an altar overlaid with plates of brass. These plates represented "the flesh of sin" purified by fiery-trial. "Gold, silver, brass, iron, tin and lead, everything," said Moses, "that may abide the fire, ye shall make go through the fire, and it shall be clean; nevertheless, it shall be purified with the water of separation; and all that abideth not the fire, ye shall make go through the water" (Num. 31:23). The connection of the plates with sin's flesh, is established by their history. They were the "censers of those sinners against their own souls," Korah, Dathan, Abiram and their company, two hundred and fifty of them, who rebelled against the Strength of Israel. He commanded Eleazar, Aaron's son, to melt them, and roll them into broad plates, for "a covering of the Altar," and "a sign to the children of Israel" (Num. 16:38). The Brazen Altar, which was four-square, had four Horns of Brass, one at each corner; and in sacrifice the blood was applied to the Horns by the Priest's fingers; and the rest was. all poured beside the bottom of the altar (Exod. 29:12). These Horns represent the same things as the Four Cherubims, the Four Carpenters, and the Four Living Ones, of Ezekiel, Zechariah, and John; only in the Brazen State which precedes the Golden Olahm, or Millennium. As Horns of Brass, they "execute the judgment written" as a consuming fire; for brass and offering by fire are the association of things in the type.
The Brazen Altar and its Horns of Brass, then, are symbolical of AIL, the Eternal power in Elohal, or sacrificial and judicial manifestation in flesh. "Eloah will come from Teman," saith the prophet, "the Holy One from Mount Paran: consider! His glory covers the heavens, and His praise fills the earth: and the splendour shall be as the light; He has Horns out of His hand; and there is the covering of His Strong Ones. Before His faces shall go pestilence, and from his feet lightnings shall proceed. He stood, and measured the earth; He beheld and caused the nations to tremble; and the mountains of antiquity were dispersed; and the hills of the Olahm did bow; the goings of the Olahm are His" (Hab. 3:3-6).
The Horns of the Brazen and Golden Altars are His Eternal Spirit's strong ones, who disperse the empires of antiquity, and subjugate the kingdoms of the latter days to Him and His Anointed; so that the current of the world's affairs will be directed by His Elohim, in the ensuing thousand years, or Daniel's "season and a time."
The saints, then, are the brazen arms and feet of the Man of the One Spirit, who have all passed through the fire, and the water of separation, and been consecrated by the blood of the covenant; and "are partakers with the Altar," even Jesus (1 Cor. 9:13; 10:18; Heb. 13:10, 12); and those of them who have been slain, have been poured out "beside the bottom," or "under the altar," from whence the cry ascends to the Father, "How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell upon the earth?" (Rev. 6: 10; 11:1). Hence, those who dwell upon the earth, being like Israel of old, grievous re-volters, brass and iron, corruptors all (Jer. 6:28), are to be cast into a furnace glowing with the heat of Jehovah's indignation. Israel has been passing through the process for ages. They have been trampled under foot of the Gentiles in a great furnace of affliction; for punishment was to begin first at the Jew; and afterwards to be visited upon the brass and iron of the Gentiles. Ezekiel's description of Israel's punishment by Gentile agency will illustrate that of the Gentiles by the agency of Israel, under the direction of the men "whose feet are like incandescent brass, glowing in a furnace"; and will furnish an obvious interpretation of the text. "The word of Jehovah," says the prophet, "came unto me, saying, Son of Man, the house of Israel is to me become dross; they are all brass, and tin, and iron, and lead, in the midst of the furnace; they are the dross of silver. Therefore, thus saith Jehovah Elohim, because ye are all become dross, behold, therefore, I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it to melt it, so will I gather you in my anger and in my fury! and I will leave you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I, Jehovah, have poured out my fury upon you" (ch. 22: 18-20). Israel in the flesh are here compared to brass and other metals, full of dross. This drossy nature of the brass is the characteristic by which they are distinguished from "the fine" or "incandescent brass" of the Man of the One Spirit, or Israel in the Spirit, in glowing or burning operation upon the subjects of Jehovah's fiery indignation.
Israel as dross is exemplified in the denunciations of the prophets. Their drossiness is seen in the abominations they practised in burning incense to reptiles and filthy beasts, and idols of every sort; in their women weeping for Tammuz, the Adonis of the Greeks; and in their worshipping the sun between the porch and the altar with their backs toward the temple of Jehovah (Ezek. 8:7, 8). They are still in the drossy state with the curse of Moses on them. With the exception of circumcision (which, however, was not from Moses, but from Abraham) they do nothing he commanded them to do; and, therefore, disregarding him, they necessarily reject Jesus, of whom he wrote. "Cursed is every one," says Moses, "that continueth not in all things which are written in the book of the law to do them." Israel lives in the perpetual violation of the law, and yet seeks justification by that law, which only thunders the curses of mount Ebal in their ears. "Cursed be he," saith Moses, "that taketh reward to slay an innocent person." This Israel did in paying Judas thirty pieces of silver for the betraying of Jesus, and in their priests taking the price of blood returned to them, and purchasing therewith the Potter's Field. The Pagan judge pronounced him faultless; and in this declaration convicts the Jewish nation of the crime of "TAKING THE REWARD OF TREACHERY PAID TO EFFECT THE DEATH OF AN INNOCENT PERSON." And the crime being committed, the people shouted the "Amen," saying: "Let his blood be upon us, and upon our children!" These children, or posterity, are with us at this day -- "the dross of silver in the midst of the furnace of affliction, 'left' of Jehovah, and 'melted'."
But, if Israel be the dross of silver, the Gentiles are the dross of brass, iron, lead, and tin. The Gentile dross is no purer than Israel's. Israel boasts in Moses, and pays no regard to what he prescribes; and the Gentiles bepraise Jesus while their eyes are closed and their hearts steeled against his doctrine and commands; so that Jews and Gentiles are all guilty before God -- they only excepted who believe the Gospel of the kingdom and obey it. They have all, therefore, to be gathered into a furnace glowing with intense combustion, before they attain to the blessedness that is to come upon all nations through Abraham and his seed. Jews and Gentiles must he "melted in the fire of Jehovah's wrath," which fire will burn through the operations of the arms and feet of the Man of the One -- "the saints executing the judgment written," and "treading the wicked as ashes under the soles of their feet."
The furnace in which Israel will become molten brass is "the wilderness of the peoples," where Jehovah saith He will plead with them face to face; rule over them with fury poured out, and purge out from among them the rebellious, whom He will not permit to enter into the Holy Land to live there in His sight under the government of His King--the Christ (Ezek. 20:33-44). When thus purged, the Jewish nation will be brass and silver well refined (Mal. 3:2-3). The rebellious dross will be cleaned out, and Anti-Mosaic-Judaism, by which they are now caused to wander out of the way, will have been destroyed from the earth. The refining furnace is the "time of Jacob's trouble," out of which he is to be delivered (Jer. 30:7); and though they are now "prostrate among the cattle pens," they will be "the wings of the Dove covered with silver and her feathers with the brightness of fine gold" (Ps. 68:13).
But the Gentiles are to become molten brass as well as Israel. Their brass, therefore, is also to be gathered into the furnace, that it may be melted and refined in the fire of Jehovah's wrath, The place of the furnace is also "the wilderness of the people," that wilderness inhabited by the peoples, multitudes, nations, and tongues -- the "many waters upon which the Great Harlot sitteth" -- that John of Patmos refers to in Rev. 17:1,15 -- Portugal, Spain, France, Germany, Italy, Greece, Egypt; and, in short, all being the Meditteranean and Euphratean countries, being the territories of the four beasts of Daniel, constitute the furnace in which the Nebuchadnezzar gold, silver and brass, and iron, and clay--are made to glow with torrid heat of seven-fold intensity; and in which the four men of God -- the Cherubim -- walk to and fro, without hurt, "the fire having no power upon their bodies": as symbolized by Nebuchadnezzar's furnace, and by John's mystical Son of Man, in Rev. 1:15: Dan. 3:19-27. The melting and refining the Gentile brass in this Babylonian furnace, incandescent with the wrath of Deity, is Daniel's "time of trouble, such as never was, since there was a nation to that same time" (12: 1). It is "the day that shall burn as an oven" (or furnace) which shall consume the proud and all that do wickedness, with their anti-Christian Gentilism, by which the peoples are deceived; but which shall have no power for evil against the people represented by Shadrach, Meshach, Abednego, and the one like the Son of God; they shall come forth unharmed, unsinged, unchanged and inodorous of the fire. For these are the daughters of Zion, to whom the Spirit saith: "Arise and thresh: for I will make thine horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many peoples; and I will consecrate their spoil to Jehovah, and their wealth to the Adon of the whole earth" (Mic. 4:13). So that while Israel is passing through the furnace under the conduct of the saints, and are themselves being purged from dross, they are also made use of by their commanders as a torch of fire among the sheaves, or a lion among flocks of goats (Mic. 5:8; Zech 12:6), to destroy the power and kingdoms of the world, after the allegorical example of their transit out of Egypt into the land of their inheritance; for though passing under the rod themselves, they became also a rod of iron in the hand of Jehovah for the destruction of the nations, whose iniquity was full.
This is the last characteristic of the symbolic Man of the One Spirit, noted by the prophet Daniel. In John's vision of the Mystic Christ, it is testified that "His voice was as the sound of many waters." These "many waters" are Daniel's "multitude"; for "many waters" signify, as apocalyptically explained, a multitude of people. In Ezekiel's "visions of Elohim," the voice of Daniel and John's symbolic man comes from the wings of the cherubim. "I heard," saith he, "the noise of their wings, like the noise of many waters, as the voice of Shaddai (Mighty Ones) in their goings, the voice of speech, as the noise of a camp: in standing, they let down their wings" (ch. 1:24). The meaning of this is, that Ezekiel heard the voice of a multitude of Mighty Ones, speaking as the warriors of a camp in motion against an enemy; and that when they were not in progress, their voice was not heard --"in standing they let down their wings," and, consequently, there was no sound of war. But the voice of Daniel and John's symbolic man was heard as the roar of a multitude -- the roaring of many waters; by which we are to understand that their Man of Multitude was in progress, leading on the body and wings of his brazen-footed battalions against the Fourth Beast, or the Apocalytic Beast and False Prophet, and the kings of the earth and their armies; the former consumed in the furnace, or "lake of fire, burning with sulphur; and the kings and their armies slain with the sword of the resurrected and glorified Mystic Man" (Rev. 19: 19, 20).
Now, Daniel, as the representative of his people, saw the Spirit Man, while those who are no constituent part thereof see him not, but tremble before him, and flee, as the Old Adam did, "to hide themselves."
The vision being apparent, Daniel is alone, after his companions have fled. At this crisis, the relation between the prophet and the man is peculiar. Daniel occupies the position of one dead -- his vigour was turned into corruption, and he retained no strength; he was in a deep sleep on his face, and his face toward the ground, and destitute of breath (ch. 10:8, 9, 17). While in this symbolic death, the symbolical man, the symbolical associate of which is "Michael, one of the chief princes," was near him. The man uttered his voice -- a voice to be responded to by the dead (John 5:25-29; Dan. 12:2), and Daniel heard it: "When I heard the voice of his words," saith he, "then was I in a deep sleep on my face." After the voice had awoke him to consciousness, the power of the Man raised him from his prostrate condition -- "a hand touched me," said he, "which raised me upon my knees, and the palms of my hands." This is the attitude of a man in the act of rising up from sleep on or in the ground after he had awoke. He was then told to stand upright, for that the Man of the vision was sent unto him -- He was sent of the Spirit to communicate to him certain things after his symbolical resurrection; for the things communicated in their crisis are to be accomplished after the literal resurrection of Daniel and his people by "Michael the Great Prince," at the end of the 1335 days (ch. 12:1,2,12,13). Hearing the command to stand upright, he obeyed, and says "I stood trembling." He was now alone in the presence of the august vision from which his attendants fled to hide themselves. He trembled; for though raised and erect upon his feet, he was not yet "in power." But the Man who had raised him from the ground came again to him, and touched him, and said to him: "O man, greatly beloved, fear not; peace be unto thee; be strong, yea, be strong." Then Daniel no longer feared and trembled, but became symbolically incorruptible, immortal, strong; for when the Man of the One Spirit had spoken to him thus, he says, "I was strengthened, and said, let my Adon (Lord) speak, for thou hast strengthened me."
Here, then, was Daniel's Lord in vision, seen also by Moses, Joshua, Isaiah, and Ezekiel. They all saw him as a man. The Spirit assumed this appearance in vision; and to represent to Daniel his future manifestation through the son of David as Prince of Israel, he, the Spirit, associates himself with the archangel Michael, whom he styles Daniel's Prince. "Michael, one of the chief princes, came to help me," saith the Spirit, "and I remained there on the side of the kings of Persia. I will shew that which is noted in the Scripture of truth; and there is none that holdeth with me in these things, but Michael, your prince."
Now the Michael with whom the Spirit co-operated on the side of the Kings of Persia against Babylon, must not be confounded with Michael, the Great Prince, who appears at the epoch of the resurrection (ch. 12:1, 2). The name Mi-cha-el signifies who-like-to-Ail, or the Eternal Power; and is applicable to any person, or community of persons, in whom Eternal Power is embodied, and manifested. It was therefore an appropriate appellation for the sar-tzevah-yahweh, PRINCE OF THE HOST OF YAHWEH, who appeared to Joshua by Jericho; and who had been appointed over Israel in the wilderness at the time the Spirit said to Moses: "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for MY NAME IS IN HIM. But if thou shalt indeed obey his voice, and do all that I speak; then I shall be an enemy unto thine enemies, and an adversary to thine adversaries. For mine Angel shall go before thee, and bring thee into the land, and cut off its inhabitants" (Exod. 23:20-23; Josh. 5:14). This Angel-Prince is styled Michael in Daniel, because the Name, or power, of the Eternal was in him. He was therefore as AIL, or as men say GOD to Israel. He was not the Only Potentate whom no man hath seen nor can see, but His representative, who was to be obeyed as if he were the Eternal himself, because "his voice" gave "utterance" to the commands of the Spirit.
But this Michael was not a son of man. He did not belong to the race of Adam, to which the dominion of the earth was originally and for ever given (Gen. 1:26). His viceregency therefore, could only be provisional. He had dominion over Israel as their prince until another personage should appear to assume the reins of government, who should be both Son of Man, Son of Abraham, and Son of David, to whom dominion over Israel and all other nations inhabiting the earth to its utmost bounds, has been decreed (Ps. 2:6-9; 8:6). Thus, as Jesus taught, "the Father hath committed all judgment to the Son, that all should honour the Son, even as they honour the Father, who hath given him authority to execute judgment, because he is a Son of Man" (John 5:22-27).
The Michael, then, contemporary with Moses, Joshua and Daniel, was only provisional viceregent of Israel till the Son of Man should attain to authority and power. Until this event, the "Aion" or course of things, was subjected to angels, as clearly appears from Jewish history. But when the Son of the Eternal Spirit, born of a Jewess of the house of David, was begotten from among the dead, the decree proclaims "Let all Elohim bow down to Him.." This was the person of whom it was said to Moses at the bush, Jehovah, that is, HE SHALL BE; and, concerning Him, David saith, in the same Psalm, "Thou art Jehovah, Most High above all the earth; greatly hast thou been exalted above all Elohim" (97:7, 9). This Jehovah was exalted by the Father Spirit. He was the Eternal Form, and, therefore, "thought it no robbery the being as God" saying "that God was his Father" (John 5: 18). "He made himself of no reputation and took upon him the form of a servant, and was made in men's likeness; and being found in habit as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name; that to the name of Jesus every knee of heavenly ones and earthly ones, and subterranean ones should bow: and that every tongue should confess that the anointed Jesus is Lord to the glory of God the Father" (Phil. 2:6-11). This high exaltation of Jehovah by the Eternal Ail placed him above the prince whom Joshua saw, whose viceregency over Israel terminated when the handwriting of the ordinances was nailed to the cross, and the principalities and authorities it established were spoiled, and made a spectacle of publicly (Col. 2:14, 15), the mission of the Mosaic Michael was consummated. Israel had "provoked Him", and "He would not pardon the transgressions." He had expelled the ten tribes from Palestine, where He had p1anted them, because of idolatry and its abominations; and now because Judah, Benjamin, and their priests had crucified one to whom he had bowed, and would not accept pardon in His exalted name, He stirred up the Roman Horn of the Goat against them, and would deliver them no more.
Such has been the condition of Israel from that day to this. They have been abandoned by the Eternal's Archangel Michael, "the Angel of His presence, who saved them" (lsa. 63:9) in the days of antiquity; and they are repudiated by the Second Michael, whom they crucified and pierced. So that now they are "without a king, without a prince, without a sacrifice, without an erection, without ephod and teraphim" (Hos. 3:4), in short, without any "caphporeth", or covering for sin, and, therefore, under sentence of death, "being alienated from the life of God through the ignorance that is in them." What a pitiable condition for a people, formerly Jehovah's, to be in; a people, because abandoned of God for a time, styled Lo-ruhahmah and Lo-ammi. Such are Israel's names "till the times of the Gentiles are fulfilled," the nation that has not obtained mercy,' the nation that is not my people saith Jehovah (Hos. 1:6, 8, 9). And how blind must be their Rabbis and Scribes, and the multitude led by them, who "whatever may be the real character of the Christianity of the not more enlightened Gentiles around them," cannot see that Israel and Judah are not the people of the Lord. The Eternal and "Michael their Prince" have turned their backs upon them, and as their royal prophet predicted, "their sorrows have been increased," because "they have hasted after another" than he whom they crucified, and God raised from the dead. As for him, the Nazarene, to whom the angel of the Eternal's presence bowed, he says concerning them in their Lo-ammi state, "I will not pour out their drink offerings of blood, nor will I take their names upon my lips" (Psalm 16:4).
Well, then, the Mosaic Aion, which was subject to angels, has long since vanished away; and the times of the Gentiles also subjected to God or Elohim, are verging upon their close, and a New Aion or Course of Time, and the new oikonomia or administration of the oikoumene or habitable, all constituting what Paul in Heb. 2:5, styles he oikeumene he mellousa, "the Future Habitable," rendered in the English version, "The World to Come," concerning which, he writes in the l st and 2nd chapters, are about soon to be revealed. This administration of the Habitable in the approaching Aion, is the true CHRISTIAN DISPENSATION, and is styled by the prophet Isaiah, "Zion's times," in which "Jehovah is Israel's judge, lawgiver, and king" (chap. 33:6, 22). This dispensation, which is divided from the Mosaic by the long dreary, intermediate night of Gentile and Jewish superstition, wickedness, and folly, "is not subjected," says Paul, "to the angels" --to Michael, Gabriel, and other "chief princes" (Heb. 2:5); but, according to the teaching of Moses, David, Daniel, Jesus, and the apostles, to the Son of Man and his associates --MESSIAH AND THE SAINTS. These, in resurrected and glorious manifestation, are the Eternal Spirit manifested in flesh --in Spirit-flesh, or HOLY SPIRIT NATURE; and are styled by Paul in Rom. 8:19, 23, "the manifestation of the Sons of God," "the adoption, to wit, the redemption of our body" -- that, "one body of many members," the ecclesia, which is Christ's body, the fulness of Him who filleth up all things in all the saints (Eph. 1:22, 23).
The germ of this one body symbolized to Daniel, Ezekiel, and John, is Jesus of Nazareth, or "Michael the Great Prince," to whom "Michael one of the chief princes," has done obeisance, and "on acount of whom are all things -- dia hou ta pauta, and through whom are we" the saints kia hemeis dia autou (1 Cor. 8:6). Thus, all things are "out of God," and "for Him," "on account of the Anointed Jesus," and "through Him." If there had been no Jesus, Son of David, and Son of God; or if, like Adam the first, he had been, but had become a transgressor, there would have been no "One Body," composed of saints resurrected or otherwise. These are all IN HIM; but, if in his development, he had not proved, like the brazen altar, most holy, he would not have imparted holiness to all that touch him by laying hold upon him through the faith. But becoming "partakers of the altar" by being "in him," they are holies or saints; and "through Him" become "kings and priests for God," who has made him heir of all things (and they joint-heirs with him), and therefore all things are "on account of him," and also "for their sakes."
The anointed Jesus (not the dead body lying in the sepulchre of the Arimathean Joseph) is eternal power manifested in flesh; and, therefore, AIL, or in Saxon "God." Now Mi-cha-lo? -- WHO-LIKE-TO-HIM among the sons of the mighty? (Psalm 89:6). Therefore, because there is none to compare with him the "child born" and the "son given" to Judah, is styled in Isaiah 9:6, AIL givbor, "the Mighty Power." Hence, when he appears in power and great glory to put a hook into the jaws of the leviathan, to slay the dragon in the sea, and to raise the dead, it will be said of him, Mi-cha-el? Who like to God? to "Jehovah the Man of War"? Who will contend with him? (Isaiah 50:8), with Jesus, the Eternal's king of the Jews?
Jesus, then, the Son of David and Son of the Eternal Power by David's daughter, is Michael the great Prince of Israel, who comes to redeem his kinsmen and their inheritance, and to break in pieces their oppressors. But as he is not only a single individual, but also one containing many -- a manifold man -- whose symbolical number is 144,000; the many "in him" are constituents of "Michael the Great Prince," who delivers Israel in the time of trouble which transcends all the calamitous periods of human history since the Flood.
The Son of Man, then, whom John of Patmos beheld in vision, was the Michael of Dan. 12:1 -- "the Alpha (or Eternal Spirit) and the Omega (Jesus and the saints) the Beginning and the Ending, the ONE YAHWEH, who is and who was, and who is to come, the Almighty." "Jehovah," says Moses, "is a Man of War." Hence out of this manifold Jehovah-Man mouth, John saw a sharp two-edged broad-sword going forth, that with it he should smite the nations (chap. 1:16; 19: 15, 21). And when they are smitten, it is by a coup de soleil, for "his countenance is as the sun shining in his strength," not only dispelling the darkness, however, but "enlightening the earth with his glory" (Rev. 18: 1).
Now when John saw this ALMIGHTY BODY POLITIC he became as dead at his feet -- like Daniel, symbolically dead; which represents that what he saw is fulfilled at the termination of the death state; for he is brought out of that state to write the things which shall be. When the things signified by what he saw, shall be complete, the united voice of the many waters will be, "I am the First and the Last! he that liveth and was dead; and behold I am living for the cycles of the cycles; amen: I have the keys of the invisible and of death" (Rev. 1: 18), and will therefor abolish death at the end of the Millennium (Rev. 21:4).
Added by bro Thomas in Phanerosis
If the question be asked, how came it that Christ's will always acted with the Father's as no other man's ever did, it is here that the object of God's manifestation becomes apparent. There never could have been such an obedient man if God had not produced him and made him what he was; but God does not stultify Himself in any part of His work. Therefore, though God, in Christ, produced one who was righteous under all trial, He did not tie or force His will, but gave him that complete independence of volition, and that ample opportunity of disobedience which gave acceptability to his obedience, and value and force to it as an example to us. The principle involved in God's procedure towards man absolutely required this. The object aimed at throughout is the voluntary consecration of independent will to His glory. It is for the development of this result that all these ages of evil are allowed. The prevalence of evil is the necessary foundation of righteousness. If it were not for this element of the work of God, the world's history is without an explanation. Take it away, and we are in darkness. The long reign of evil is the measure of the value God attaches to the voluntary obedience of independent will. The evil has come through the impartation of this power of independent will. Man has misused it, and hence the reign of evil; but the gloriousness of the obedience of a multitude who will come out of this great tribulation, is so great as to be more than a compensation for the night that broods over the world.
Dr. John Thomas, M.D. 1858top