New Jerusalem: The Kingdom of God

Sid Williams
Seven Lamps Library

He Is Gods

Iesous Anointed

Myhla hwhy

Ihsouj Cristoj

Selective Commentary on Matthew
The “God Can Count to Three” Bible Series


New Jerusalem: The Kingdom of God
Seven Lamps Library

The “God Can Count to Three” Bible Series

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Copyright 2009
Seven Lamps Library Sidney L. Williams

Then I, John, saw the Holy City, New Jerusalem, coming down out of Heaven from God, prepared as a Bride adorned for her Husband - Rev 21.2.


Introduction ................................................................................. 1. Illumination of the Word by the Spirit ……………………... 2. Book of Genealogy (Matt 1) ............................................... 4 9 15

3. The Birth of the Redeemer (Matt 2) ............ ......................... 21 4. The Anointing of Iesous (Matt 3) ........................................ 24 5. The Temptation of the Lord Iesous (Matt 4) ......................... 30 6. The Body (Matt 5) .............................................................. 39

7. Relating to God (Matt 6) ........................................................ 76 8. A Matter of Life or Death (Matt 7) ....................................... . 91 9. Parables of the Kingdom of Heaven (Matt 13) ..................... 104 10. The Blessing in 1335 Days (Daniel) ................................. 116

11. The Coming of the Son of Man (Matt 24) .......................... 129 12. Iesous’ Commentary on His Coming ................................... . 157 13. The Judgment Day (Mt 25) .................................................... 170 Bibliography ............................................................................... 186 End Notes ..................................................................................... 187 Last Page...… 190 Words ….. 122,691


The tendency in the present day is to become “institutionalized.” Credit cards are a good example of institutionalization. Currently, bank mergers are a form of the same madness. Publishers have a long list of restrictions on anything that they will print. Writers are judged by some arbitrary standard dictated by “who-knows-who.” Everyone must conform. “Shape up or ship out!” However, Iesous (Ihsouj) has a different message: “Come out from among them and be you separate.” Iesous promotes independent thinking. That is, as long as it is in accord with His will. “Be your own man!” Resist the evils of “institutionalization.” Originally this phrase meant to be committed to the insane asylum. Nothing seems to have changed in relation to institutionalization. Our personal observation has been that man begins to grow up at about the age of fifty years. Rational thought is first entertained by the adult male at about this time in life. The Bible confirms our conclusion. The foolishness of youth is contrasted with the maturity of the aged man. But then, “institutionalization” has captured the churches today. Although Iesous condemned the traditions of men, the churches are still teaching the teachings of the Dark Ages when all men were retarded. (This was the opinion in Webster’s Dictionary, and many history books, before the changing of history, which has come about in my lifetime.) Therefore, because of spiritual growth, we have a new interpretation of the Bible. Men of the past have introduced new interpretations to the betterment of man. For instance, John Wyclif noticed that the church was corrupt, and he did something about the situation. John Huss followed his example. Next was Martin Luther. John and Charles Wesley realized that they could not read the prayers in the Common Prayer Book of the Church of England and please God. The church has always sunk into rebellion against God, even though they had all of these previous circumstances to warn them against such an action. Then Alexander Campbell and many supporters, in 1812, came to the conclusion that all churches at that time were apostate. Fortunate for us, they did something about the situation. Campbell even published a New Testament with the word “baptizo” (baptizw) translated. It is that time again, in the cycles of life, to reform the churches. Not just one particular church, but all of the churches must be rejuvenated. We are in the second Dark Ages prophesied by the Lord Iesous, the Son of God. (See: Rev 20.7-10.) Many expositors, of ages past, recognized the second Dark Ages, and wrote about them. Campbell recognized that the Millennium was about to begin in 1823, which came about in 1859. This was the beginning of the end of the 42 Months of Papal suppression. Now the end of “Satan loosed a short time” is at the door. (See: Rev 20.3.) This necessitates the introduction of new writers and new teachers into the churches. We need to hear from the men that were on the other side of “Satan’s short time.” Men who were in the Millennium. Men who believe that Iesous is alive! -- today! -- on earth! So then, the preliminaries out of the way, let us get to the point. “God can count to three!” But none of the churches believe this fact. They must have a very low opinion of God. As a child I was brainwashed, by the congregation, to believe that: 3 = 2! And all of my friends were in the same condition. But then -- Praise the Lord! Iesous taught me to count to three at the age of 59 years. Life is never the same after you learn to count to three. Oh, joy unspeakable! Like a hen with its head off, I was running here and there to spread the good news. But of all sorrows, the wounds of my friends are the greatest. “Stiff-necked! Unrepentant! Hard-headed!” These men who could not count to three thought that they possessed superior knowledge because they worshipped preachers, and they adored church doctors. The men of God obey the Lord Iesous, and not men of earth. And, to add irony to the plot, although I was the most pliant, and willing to learn and to change, my enemies accused me of being “Hard-headed, and single-minded, and mentally limited.” Several points must be established before we tackle the text of Matthew’s “good message.”


1) THE NAME MATTHEW. The word “gospel” is not in the Bible. Several Greek lexicographers agree that the manuscript is entitled, “According to Matthew.” But the word “gospel” is substituted for “good message” (which is in the Bible), in other places. It remains an addition to the word of God, which is condemned, no matter where it appears. However, to apply this word to the book of Matthew is an injustice. We have a lot of misery and woe in the text. These historical events of “blood and guts” are not a “good message” to anyone. Therefore, Matthew is not a gospel by any stretch of the imagination. “Selective reading” must be substituted for Bible study in order to deceive the simple into believing that this is a “good message.” Some good, yes; more bad, undoubtedly. Iesous wants it all taught. Also the name New Testament is not warranted. The writer of Hebrews quotes Jeremiah as the writer of the New Covenant. (See: Jer 31.31-34.) But Isaiah had mentioned it long before Jeremiah was born. The Bible is one book, with one writer: God! Any attempt to understand a portion of God’s Word separated from the other portions is folly and shame. But who was “Matthew”? He was a tax collector, and also identified by Luke to be a “tax collector”. He was one of the original eleven “ones sent” (‘apostles’ should be translated). See his name in these verses: Mt 9.9, 10.3; Lk 5.27-29, 6.15; Acts 1.13. Iesous’ ascension to Heaven is the last mention of Matthew in the Bible. “... no reliance can be placed upon the traditions concerning his later history” (B. W. Johnson).1 Other conservative commentators agree with this assessment, as we do. The reason for this respect for the writers after the “ones sent” (apostles) is the remarkable tales they tell. “When John was 100 years old he out-ran a young man.” That is hard to swallow. “The fire did not touch his body but sent a sweet incense up to God. In a rage a soldier struck him with a sword and his blood put out all of the flames.” The reader can understand the doubts of Johnson and others about early church history. 2) THE NEW COVENANT. Although others may know, we are ignorant of the identity of the person, or persons, dividing the Bible into the Old Testament and the New Testament. This is not a part of the manuscripts. Whoever that may be, they have displayed great misunderstanding of the Bible theme. “The simple believes every word, but the prudent looks well to his going.” The “firstfruits of His creatures” (Jas 1.18) were concurrent with those described like this: “You see, brother, how many tens of thousands of Jews there are who have believed (in Iesous), and they are all zealous for the law (Old Testament)” - Acts 21.20. So then, the law was with the “ones sent.” After these words in Acts, describing the year AD 60, then the “one sent,” Paul, was described to be purified with other Jewish Christians, and after a period of days he made an offering in the temple (21.26). “Where is the scribe?” Why are the church teachers ignorant of these facts? The confusion stems from these verses: “And you, being dead in your trespasses ... He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of ordinances that was against us ... And He has taken it out of the way, having nailed it to the cross” - Col 2.13-14. “Who is speaking? To whom is he speaking? What dispensation was this? Does it still apply today?” The men of God taught me these questions for determining the truth before I was twelve years old. Praise the Lord! Now for the answers to the questions. (#1) Paul was speaking. (#2) He was speaking to an all-Gentile congregation at Colosse. (#3) This was during the “firstfruits era” [AD 32-77]. (#4) Yes, it still applies today, but it did not apply to the Jews in that era. Matthew will share Iesous’ words on this subject. Therefore, the New Covenant was obeyed by some of the Jews after Iesous’ agony and death, and victory over the grave, and reunion with His Heavenly Father. But the fulfillment of the prophecies of the saving of Israel would not be completed until 45 years after this time, and more would be saved later than immediately. Paul elaborated on this subject in his letter to Rome. The Mark of the Beast is: “3 = 2”; sending darkness.

3) SYMBOLISM. The Old Covenant Scriptures are our training ground for understanding Matthew. Those not possessing a thorough knowledge of the Old Testament writers cannot comprehend Matthew’s message. As the weigh-lifters say, “No pain, no gain.” Any work of gigantic proportions is only as good as the preparation for the work. Those reading Matthew without investigating the Old Testament writers are like fools registering in a cross-country race without training for the event. “Pluck out your right eye ... Cut off your right hand and cast it from you ... Heaven and Earth will pass away ... Love your enemies.” Zechariah answers the question about the “eye” and the “hand.” Genesis and the Psalms and most prophets identify “Heaven and Earth.” But you will not find the answer in the New Testament! The history books provide the solution for the “enemies” to be loved, as well as the Bible. But the preachers do not know any of these answers, although they have been published by the men of God for centuries. You will not find a peach in a lumber store, nor knowledge with a preacher. Listen to the “one sent,” Paul, while discussing this subject: “But the natural man does not receive the things of the Spirit of the God (tou Qeou), for they are foolishness to him; nor can he know them, because they are spiritually discerned” - 1Cor 2.14. God instructs us through His Word to pray for the seven Spirits of God, and then, we have the power of the Spirit. Do you possess the seven Spirits? Does your congregation have the seven Spirits of God? If not, they are described as separated from God. (See: Rev 2.5, Jas 2.26.) Therefore, we need the seven Spirits of God to comprehend the message of Matthew. The Bible was not intended to be understood by the lost, but only by the servants of God. This is why Iesous taught in parables. For this reason, to keep the lost in the dark, the prophets employed symbols. We have a suggestion for the earnest seeker of truth. Before you ever read the Bible, you should make up your mind to change your beliefs. No one has ever learned anything without changing their previous beliefs. When your Bible reading is done, if you have not changed your mind, then you have not learned anything. 4) CONDENSATION. Publishers prefer a book of a certain length, and to attempt to interpret the entire book of Matthew would result in a compilation outside the limits of practicality. For this reason we will present a “selective” sampling of the book of Matthew. We have noted that this practice is employed by the preachers to keep the Bible message out of the congregations. But, rest assured, this is not our purpose, and if it could be avoided we would have done so. In fact, we will concentrate more on the subjects “selected” not to be in the church readings. Some of the stories in the book of Matthew seem to be self-explanatory, and so we will skip over them. The primary goal is to provide a record of “God with us” (Immanuel; Immanouhl). The secondary goals are to teach how to be born of the water and of Spirit; and how Iesous prepared Israel for the Great Tribulation; and to observe that Iesous installed the “ones sent” (apostles) as the “mouth of the Body;” or, as the inspired writers of this era; and to show the preparation for the coming of the kingdom of God and for the resurrection. Iesous was the Lamb of God, an offering for our sin. He was the Head of the Body then, as He is the King of New Jerusalem now. All glory and honor and blessing and power belong to the Father and the Son, as well as strength and riches and wisdom. And this is one of the many lists of the seven Spirits of God. We will present many more lists of the holy seven, as well as instructions for receiving them. The format will not always be strictly verse-by-verse. The entire text will not always be printed out. But we pray that the reader will read every verse on his own.

Seventeen Names of the Gods Banned. The single word "God" is LA (la) in the Hebrew found 395 times.


1) MYHLA (myhla) = plural "Gods"; Genesis 1.1, and 2,492 times -- banned! These plural names were translated, singular "God." And -- recorded 220 times as plural "gods," when referring to plural pagan "gods." See: Judges 10.6. 2) HWHY (hwhy) = "He Is"; Genesis 2.4, and 6,735 times -- banned! "He Is" was translated, "the Lord"; which would be "nwda" in Hebrew; but the words, "lord" (nwda) and "of lord" (ynda) were never connected to the definite article "h" (h) in Hebrew Scripture. Added to that fact, hwhy does not equal nwdah. 3) HLA (hla) = God of Her (H). This was translated, "only God"; ignoring the suffix, "her" - 92 times. Then it was corrupted to even omit the word "God" - 42 times. NOTE: The Greek letter, "Omega" is "w" (w) in the Greek, and long "oo" in English. 4) Iesous (Ihsouj) - 977 times -- banned! NOTE: There is no letter "J" in either the Greek alphabet, or in the, "1611 Authorized Version," or in the Geneva Bible, 1599; or in the Douay Old Testament, 1609. 5) "Anointed" (Cristoj) - 490 times -- banned! NOTE: Also recorded, "The Anointed" (O Cristoj). NOTE: Because there is no "christ" in the Bible, then logically, there are no "christians" (Acts 11.26; Strong's #5546) in the Bible; and there is no single "christian" (Acts 26.28, 1Pet 4.16) in the Bible. Strong's #5546: Cristianos. "Christos" is "Anointed"; identified in all lexicons. Mr. Mounce recorded no noun declension compatible with an "-IANOS" case ending; and also no adjective declension was listed, "IANOS." This would indicate the chance of a compound word. Possibly this second word of the compound word is: "lian" (#3029; lian), being translated, "exceeding" and "great" 5 times each was intended. In the second declension of nouns, "-OS" would indicate a male, nominative, singular noun; producing, "[man] [of] Great Anointed." So then, [of] CHRIST + [L]IAN + OS = [man] "of great anointed" - masculine, singular, nominative. NOTE: In compound words in the Bible some letters are "suppressed" (unwritten); as the letter "L" in this example. "... In a little you are persuading me to become a [man] '[of] Great Anointed' (cristianon) (acc.)" - Acts 26.28. But whether this is right or wrong or close, the letters composing, "christ" do not belong in the English definition of, "christianos." But, the letters composing, "anointed" do belong in the English definition. 6) "The God" (O Qeoj) - corrupted over - 777 times, omitting, "the." NOTE: This name was recorded 70 percent of the time, in Romans, with the definite article, "the"; and 30 percent of the time without it. 7) Matthew 3.17: "... This is The (O) Son (Uioj) of Me (mou), The (O) [One] of Extreme Loving (agaphtoj), in (evn) whom (W) I had found delight (eudokhsa). NOTE: "Agape love" is Extreme Love (both good and evil), and the case ending (-TOS) is sometimes defined to be a "genitive participle" (of Extreme Loving). See: Mounce's Analytical Lexicon to the Greek New Testament, 1993, page 42. The prefix, "be-" in the word of the translators, "beloved" has no corresponding prefix in the Greek. NOTE: These names for "The Anointed" (Mt 3.17) were recorded 9 times -- Mt 3.17, 12.18, 17.5 -- Mk 1.11, 9.7 -- Lk 3.22, 9.35, 20.13 -- 2Pet 1.17.


8) Acts 17.29. Theion = Qe[ag]ion = holy God; and "deity" is a Latin word, and is not a Greek word. Holy (agion) God (Qeon). 9) Rom 1.20: Qeiothj = Qe[ou][ag]io[u]thj; reading, "of the (TES) of holy (AGIOU) God (THEOU)." And, "divinity" is a Latin word, and is not a Greek word. 10) Col 2.9: Qeothtoj = Qeo[j]th[j][zwnh]toj swmatikwj; reading, "God of the living body." Qeoj Thj Zwnhtoj swmatikwj; God (Theos) of the (Tes) of living (zoontos) of body (soomatikoos). NOTE: There is no justification for the word "godhead" in the Bible translations. Consider, "the Head of Anointed": "... The Anointed is Head of all man, and Head of woman, the man; and Head of Anointed, the God" 1Cor 11.3. So then, we have no "three-headed" God. 11) Heb 7.11: nenomoQethto = of the (th[j]) of new (ne[ou]) of law (nomo[u]) [coming from] the (to) God (Qe[on]); "received the law" (KJV), omits "the God" (to The[on]). The NKJV also omitted "the God" (to The[on]). Of the (tes) new (neou) law (nomou) [coming from] the (to) God (Theon)." NOTE: Frequently, in the Greek manuscripts the definite article "the" follows the noun it is to describe, such as, "Lord the." At other times, the definite article is separated by other Greek words from the nouns it descriibes, such as, "the but word," translated, "but the word. 12) Heb 8.6: nenomoQethtai = new (ne[oj]) law (nomo[j]) of the (th[j]) God (Qe[oj]) He Is (tai). He Is (tai) new (neos) law (nomos) of the (tes) God (Theos). 13) 2Pet 1.3: Qeiaj = God (Qe[ou]) of Him (autou) of the (thj) of holy ([ag]iaj) of power (dunamewj). Of holy (agias) of the (tes) of power (dunameoos) of Him (autou) of God (Theou). "Divine" (KJV, NKJV) is a Latin word. It is not a Greek word. 14) Rev 20.10: into the lake of the fire and (kai) of God (Qe[ou]) of holy ([ag]iou); combined as Qeiou. And (kai) of holy (agiou) God (Theou). See: Daniel 7.9-10; where God is described to be, "fire." It is my opinion, that almost all "one-time-only definitions" are wrong, such as, "established" (KJV - Heb 8.6), and "godhead" (Col 2.9; KJV). On the other hand, "neos" and "Theos" and "nomos" and "onoma" were recorded frequently. 15) Rev 14.10: "And they will be tormented with fire and 'in holy God' (Qe[w][ag]iw) before [face] of the holy messengers (aggelwn) and before [face] of the Lamb (tou arniou)." NOTE: Qew translated, "brimstone" is an error. "The[oo]" is God in the dative case; and "[ag]ios" is holy in the dative case; producing, "in holy God." 16) Rev 19.20: The two were thrown 'living' into the Lake of the Fire of the burning in holy God (en Qe[w][ag]iw)*. NOTE*: "The[oo][ag]ioo" = God - dative, holy - dative = in holy God. 17. Rev 9.17: "And thus I saw the horses in the vision, and ones sitting on them, having breastplates [of] red and blue and 'of no holy Gods'."


[mh]deij (no) [ag]i[wn] (of holies) Qe[wn] (of Gods). Qeiwdeij; Strong's #3367 (MNDEIS) and #40 (AGIWN) and #2316 (THEWN).

1 The Illumination of the Word by the Spirit. A) The Illumination of the Word by the Spirit. Number One: “For the natural man receives not the things of the Spirit of the God for they are foolishness to him, nor can he know for they are spiritually discerned” – 1 Cor 2.14. The Google search engine has a different number of web pages on, “Illumination word spirit” every time I search it, ranging from 158,000 web pages to 1,200,000 web pages. Most of the pages read quote First Corinthians 2.14, and many quote both First Corinthians 2.14 and Second Corinthians 3.13-16. Many of the writers are “Calvinists” and some are “Puritans” but most are unidentified. But all believe the Bible principle of “Illumination of the Word by the Spirit.” But I was saddened that “none” of the pages read by me had specific examples of how this “principle” works. So then, I will share with you a few of my personal experiences. B) The Illumination of the Word by the Spirit; Number Two: “and not as Moses was putting a veil on the face of him, for the sons of Israel not to look into the end, of the passing away [present participle in AD 57]. But He [God] had hardened the minds of them. For until [time] of the today the same veil remains on the reading of the Old Testament, not being unveiled, for in Anointed (en Cristw) it passes away” – 2 Cor 3.13-14. This is Predestination! “No one is able to come to Me unless the Father, The [One] having sent Me, He should draw him” (Jn 6.44). This was stated again, “So then, He has mercy [on] whom He wills, and whom He wills He hardens” (Rom 9.18).


Those without the “presence” of the Spirit of the Living God read the Bible in vain. Those with the “presence” of the 7 Spirits of God read the Bible with their “eyes opened” by God. They are guided “supernaturally” by the Supernatural God. In other words – we can, “Read the Unwritten!” 1) “Reading the Unwritten.” The men of the Spirit can read the “unwritten letters and words of God” when the Spirit “Illuminates” the Bible manuscripts. God had intentionally left parts of the message out, and only men of the Spirit are qualified to read them. Acts 17.29. (Qeion) = The[on] [ag]ion = holy God; and "deity" is a Latin word, and is not a Greek word. Holy (agion) God (Theon). [..] = letters left out are [AG] and [ON]; [AG]ION THE[ON]. NOTE: The “Illumination of the Spirit” empowers the man of the Spirit to: “Read the Unwritten.” God is Supernatural. His Spirit is in us. We accomplish Supernatural feats through God’s Spirit. 2Pet 1.3: (thj Qeiaj) = of the (thj) of God (Qe[iaj]) of holy ([ag]iaj) of Him (autou) of the (thj) of power (dunamewj). Of the (tees) of power (dunameoos) of Him (autou); of holy ([ag]ias of God (The[ias]). "Divine" (KJV, NKJV) is a Latin word. It is not a Greek word. THE[IAS] [AG]IAS NOTE: “-IAS” case ending = So then, “God is feminine” in this word. How can our Heavenly Father be “feminine”? One lexicographer recorded his thought that this referred to: “Body of God”; and ek klessias, which is feminine. BUT – we have an alternative suggestion. In the Hebrew the “soul” of God and of man is described to be feminine. Isaiah 1.14: “soul of [Me] (yvpn) hating her (hanv; H = her) feasts.” SO THEN, “possibly,” the feminine God referred to the “soul of God.” So then, the men of the Spirit need not that all of the “letters” be written down in order for them to read “the message.” Anyone trained in the basics of Greek will recognize these “abbreviations.” It is my opinion, that all "Latin words" are wrong; such as, “divine.” 2) The Hebrew language has the same pattern of “unwritten words and letters.” A) Eccl 1.2: 2: (lbh). Hebrew reads from right-to-left, and “H” (h) is a prefix translated, “the.” In Hebrew, prefixes and suffixes “suppress” (meaning “not written”) the first and last letters of nouns, in this case, lba (LBA), translated, “mourning.” So then, (lbh) = “the mourning.” And we need not that all of the “letters” be recorded in order to figure out the “message,” as the letter “A” was suppressed in this phrase. God is Supernatural! In about 250 BC, the Jews’ Greek Septuagint messed this up, and translated it, “vanity.” And all the way to the CEV, 1995 (“nonsense”], this colossal blunder has been copied faithfully from the Jews. B) Num 22.13: [yttl] (YT T L) = to (L) giving [N]T[N] of me (YT). So then, the “naked” T = NTN = “giving”; and – what do we need with “letters” when we have the “Illumination of the Word by the Spirit”?


[N]T[N] = giving, whose lexical form is: NTN. But then, “Who needs all of these extra letters?” Then we also have the Rule of the Dangling Preposition. When the preposition “Y” (“of”) dangles at the end of a word, with no prepositional object: then it is the duty of the man of the Spirit to “supply” the missing object. But first, we will note that sometimes the object is the following word, as in these phrases: (1) Gen 42.30: “Lord of the earth” (crah ynda); and Gen 42.33. (2) Deut 3.24: “He Is Lord of you” (hta hwhy tnda). (3) Deut 10.17: “and Lord of the lords” (myndah yndaw). (4) Ps 136.3: “to Lord of the lords” (myndah yndal) = to (L) Lord of (YNDA) the (H) lords (MYNDA). EXAMPLES WITH NO OBJECTS: (1) Gen 18.12: (nqz yndaw hnd[) = old and lord of [me] pleasure. “Lord” is (!wda). “Lord of” is (ynda). So then “Princess” (Sarah) referred to “Father of Many Them” (mhrba) as “Lord of [me] old.” (2) Gen 19.18: (ynda an la) = not (LA) now (AN) Lord of (YNDA) [me]. And again, we do not need all the “words.” In fact, anyone translating the Bible with recorded words only, would have a lot of “blanks” and uncertain sentences. (3) Isaiah 52.4: (myrcm hwhy ynda) = Lord He Is of Egypts. In this case, the Dangling Preposition has an object in one of the following words. NOTE: “Egypts” is always plural in Hebrew because of Upper Egypt and Lower Egypt. SUMMARY: The men with the “Illumination of the Spirit” can find missing “words” in both the Greek and Hebrew Scriptures. They can also find missing “letters” in both languages. As a result of these blessings they make fewer errors than “the natural man” (1 Cor 2.14). C) Evidence of the “Presence” of the Spirit (1) (A) Moses commanded Israel to have “trespass offerings”; (B) Moses predicted 40 Years Wandering in the Wilderness, and Israel to possess Canaan; (C) Moses predicted Iesous a prophet like me (Deut 18..15), and “Death of Israel” (Deut 28), and “New Jerusalem” (Deut 30). These are the three traits of a prophet of God: 1) Immediate Message (repent), 2) Short-term prophecy (in lifetime of hearers), 3) Long-term prophecy (after hearers are dead; or, in Iesous’ case. Mostly Dead = Resurrection, AD 77). (2) Isaiah taught A) “fear and pit” (24.17; Immediate Message), B) “the land forsaken by two kings before babe knows to refuse evil, and choose good” (7.15; Short-term Prophecy), C) “new heavens and a new earth” (65.17; Long-term Prophecy). (3) Iesous taught: A) “repent” (Mt 4.17; Immdeiate Message), B) Son of the Man will be crucified and risen” (Mt 12.40, Jn 10.18; Short-term Prophecy), C) “Heaven and Earth (Israel) pass away” (Mt 5.18, AD 77; Long-term Prophecy), but “My words remain” (Mt 24.35; Long-term Prophecy to End of Time). So then, the prophets of God had these, “Three Traits.” And, Iesous was the Last Prophet, and cursed anyone following who claimed to be a prophet (Rev 22.18-19).


BUT THEN – The Lamb of God taught that the words of the “men of the Spirit” would be greater than His words, in this sentence: “Worship the God! (Tw qew) For the testimony of the Iesous (tou Ihsou) is the Spirit of the (thj) prophecy” – Rev 19.10. “The testimony of the Iesous” means the interpretation of the Book of Revelation. The Protestant Reformation dated the fulfillment of Iesous’ prophecies – in every century – even in future centuries! We have labeled them, “Living God Writers.” The Millennium (AD 1859-1959) also had “Living God Writers.” “Halley’s Bible Handbook, 1945,” was THE LAST “Living God Writer” – until mine. In August of 1948, the Ecumenical Council of Amsterdam, Holland founded the World Council of Churches (Gog & Magog), and 128 [ex-] Protestant Denominations were added to the Seven Old Catholic Churches, and the [2] Eastern Orthodox Churches, and the Anglican Church – Encyclopedia, 1967. In 1999, the World Council of Churches boasted 330 members. “The Great Censorship” began in 1948, and by 1959, they had banned the Bible message worldwide. And, “I lived through the change! I met ‘Gog’ face-to-face, who was ‘the church doctor.’” For 18 years I was taught, “No doctors! Because they are not in the Bible.” And then, “The Living God Witnesses” would recite these verses: Mt 23.1-5, Lk 14.11, First Cor 1.27-29; First Cor 1.26, Mt 23.1112. I “possessed” all of this spiritual wisdom at the age of 10 years. “The heaven and the earth (Israel) will pass away, but the words of Me no, they might not have passed away” – Mt 24.35. AND—They are still with us today in the Bible manuscripts! But then, “Satan was loosed out of his prison (Rev 19.20; AD 1959) and went out to deceive the Nations (Churches) in the four corners of the Earth (Millennium), Gog and Magog (Ecumenical Movement) …” (Rev 20.7-8). AND – I was taught this fact in AD 1943 – by a Living God Witness! TRAITS OF MEN OF THE SPIRIT TODAY: 1. “Iesous is eternal – meaning. ‘Today!’” “Iesous Anointed, the same yesterday, today, and into the Ages [including AD 2009]” – Heb 13.8. 2. “The Father is eternal – meaning, ‘Today!’” “Every good gift, and every perfect gift, is from above, coming down from [place] of the (tou) Father of the (twn) lights, with whom there is no variation, the shadow of turning” – Jas 1.17. 3. “I Am (Egw eimi) the Alpha and the Omega, says Lord the God, The [One] being [now – 2009], The [One] He was Being, and The [One] coming Himself [Middle Voice], The [One] [keeping] The All Power [and] Time” – Rev 1.8.


4. “And to the (tw) messenger (aggelw) of the “From Calling” (ek klhsiaj) write, ‘These [things] says The First, and The Last who became dead and lived’” – Rev 2.8. God is eternal! God is now! – AD 2009. 5. “… Holy, holy, holy, Lord, the God, The [One] [keeping] The All Power [and] Time, The [One], He was Being, The [One] Being, The [One] coming Himself [Middle Voice]” – Rev 4.8. You can see why the Pope teaches you not to believe in Revelation. This book shoots down his, “Big Gap Theory.” The Catholic Bible with Notes, teaches that everything is “resistance literature” for the First Century only! But then, when they get to Armageddon, they teach, “This is the last seven years of time.” When they get to the Resurrection in Chapter 20, they teach, “The First Resurrection is of our souls,” and then, “The Final Resurrection is of the bodies of the sinners.” Did they never learn of bodily decomposition? This was from the Dark Ages and they forgot to “Update it” as they have many of their other Dark Ages teachings. So then, “The presence of the Spirit is with the Living God witnesses!” Again, “The presence of the Spirit is with the exposers of popery.” This was true in the Protestant Reformation, and it was true in the Millennium (AD 1859-1959), and it is true today! – AD 2009. THE GREATEST OF THESE IS EXTREME LOVE (agaph). “But now it (Apostles’ Teaching; soon to be done away; vss. 13.8-10) remains. Faith, Hope, Extreme Love (agaph), these three; but the greatest of these, Extreme Love (agaph).” Iesous promised persecution to those accepting Him as Savior, and practicing Extreme Love (Mt 5.1112). So then, Extreme Love IS NOT to tell men “what they want to hear,” but to tell them what “God wants them to hear.” The point is further pressed by the Savior of the world in these words: “Do not suppose that I came to being peace on the earth (Israel). I came not to being peace but a sword. I came to divide a man against [religion] of the (tou) father of him. And a daughter against [religion] of the (tou) mother of her. And enemies of the man, the [ones], the house members of him” – Mt 10.34-35. Possibly, God requires grief from the servants of Him, because grief was required of the only begotten Son of Him to save the world from sin. SAY TO THE MOUNTAIN, AND IT WILL MOVE. “… For I say to you, if you have faith like a grain of mustard [seed], you will say to this Mountain (Kingdom), ‘Be moved from here [to] there,’ and he will move; and nothing will be impossible to you” – Mt 17.20. In prophecy, a “Mountain” is a “Kingdom”; and here the kingdom was Israel.


(A) “For these are two covenants which is speaking allegorically, one in fact from Mount Sinai [The Law] into slavery* bearing [children] which is Hagar. For the Hagar is Mount Sinai in the Arabia, but corresponds to the Jerusalem now, and is in slavery with [host] of the (twn) children of her. But the Jerusalem above [Resurrection in AD 77] is free, who is Mother of all of us” – Gal 4.24-26. Paul said to the Mountain, “Move!” And, “The Wars of the Jews,” by Josephus, gives graphic, bloody, details of Israel moving. (B) Martin Luther said (by his writings, as Paul had done), that, “The Pope is the Antichrist,” and also, “That salvation is by faith only” (which is sinful), and not by papal “works of penance.” “And He will bring, He Is (hwhy), and He will fight in nations, the-them, the fighting Him in day of battle. They will stand feet of Him in day, the-that, over Mount of the Olives [represents “captivity” because Iesous taken captive there] that faces to Jerusalem from east, and he will be split, Mount of the Olives in two of him, from east and west, [causing] very great valley, and moving half of [him], the Mountain (Kingdom) to north [Protestant Europe], half of him to south [Catholic Europe]. And you will flee to valley of Mountain of [Me – New Jerusalem] for he will extend valley of Mountain to near, you will flee as that you fled from face of the earthquake in day of Uzziah, King of Judah, and He Is Gods of [Me] (yhla hwhy), all of holy ones with you. And being (hyhw) one day, he is known to He Is (hwhy) no day and no night, and being (hyhw) to time of evening, he will be Light (Millennium: AD 1859-1959). And being (hyhw) in day, the-this, they will come Living Waters (Holy Spirit) from [New] Jerusalem half of them to the western sea [Pacific Ocean], and half of them to eastern sea [Atlantic Ocean], he will be in summer and in winter [One Year: AD 1859-60]“ – Zec 14.3-8. Together, the Protestant Reformation [beginning with Martin Luther in AD 1520], and the Millennium [beginning with Alexander Campbell in AD 1859] are pictured for us. The Millennium began in the United States and Great Britain. NOTE: The KJV, from a different manuscript [this is from the Pope’s Egyptian Manuscripts, NU], reads: “the light not clear (precious) or dark (congealed)”; meaning that the Protestants only had “one foot out of popery.” Their “light” was “semi-darkness.” Luther said and half of Papal Rome (Babylon) was moved. In AD 1520, the Protestants began leaving the Papal Mountain, with Lutherans in Prussia, and John Calvin and company in Switzerland, and John Knox in Scotland, and William Tyndale in Europe, but sending Bible translations to England. Alexander Campbell interpreted Revelation 13.10: “If anyone he will lead captivity, he will go [captivity]. If anyone in sword, it is necessary [for] him to be killed.” Campbell identified this as Babylon (Papal Rome), and concluded: “The sword shall play no humble part in the overthrow of Babylon.” And he said [this message] with many similar words. He even asked his readers to pray that this would happen, along with an end to Judaism and paganism. “On September 20, 1870, the Papacy and Pope Pius IX were run out of Rome, and “Babylon was found no more” (Rev 18.21). SUMMARY: Neither Paul, nor Luther, not Campbell had power to “move Mountains” (Kingdoms), but figuratively speaking, when they announced the doom of Israel and Babylon before the historical event happened, then the Living God was glorified when the prophecy was completed. Sid Williams spoke against the Vatican and the Roman Catholic Church for many years, that they would


be punished by God in AD 2004. This was written in ad 1997. CBS Evening News, Katie Couric, March 13, 2009, “The Catholic Church is suffering in settlements of lawsuits. In 2008, the Catholic Church paid 463 million dollars. Settlements in 2008 were up from 2007. 6.3 billion dollars have been paid to date.” “The fulfillment of prophecy is a miracle of God” – Unknown. “And the Devil*, the [one] deceiving them [“Nations”, verse 8 is symbol for churches} was thrown into the lake of the fire and of holy of God (Qeiou) (Qeou agiou = The[ou] [ag]iou) where also the Beast (Papacy) and the False Prophet (Pope) are. …” – Rev 20.10. These are evidences of the presence of the Holy Spirit.

2 BOOK OF GENEALOGY (Mt 1) 1) THE ANCESTORS. “The book of the genealogy of Iesous Anointed (Ihsou Cristou), Son of David (Uiou Dabid), the Son of Abraham ... So all the generations from Abraham to David were 14 generations, from David until the captivity in Babylon were 14 generations, and from the captivity in Babylon until [time] of the Anointed (tou Cristou) were 14 generations” - Mt 1.1-17. A) THE NAMES OF IESOUS. In the Greek manuscripts, “Iesous” is spelled, “Iesous.” Jerome’s Latin Vulgate removed the letter “o” leaving “Iesus.” The English invented the letter “J” in about AD 1725, and changed His name to “Jesus.” All the names in the Bible beginning with the letter “J,” such as, James, Jude, Joseph, Jezebel, and the nation of Judah, and King Jamesin the New Testament, begin with an “I” in the Greek. All of the names in the Old Testament beginning with the letter “J” are actually a “Y” in the Hebrew, such as, Jehovah, Judah, Jesse, Joshua, Joram, etc. But this information is only intended to educate those who are unaware of these facts, and there is no motive to create strife over names. God has the right to name His own name.

“Christ” is a problem of a different nature though. This word has been corrupted, and left untranslated. Many life-time members of a congregation never learn what it means; and, this is important. The word, “Christos” in the Greek means “Anointed.” However, a close study of the manner in which this person is described proves that it is intended to represent, “the Anointed;” the one and only. David was the one and only “anointed” over Israel in his day. Iesous is the one and only “Anointed” over the kingdom of God. Therefore, we conclude that the definition should be recognized, subconsciously, as, “the Anointed;” even when recorded, “Anointed” only. B) THE CHART. We will withhold all comments until the chart is presented.

Lineage of Iesous
Luke 1. Adam 2. Seth 3. Enos 4. Cainan 5. Maleleel 6. Jared 7. Enoch 8. Mathusala 9. Lamech 10. Noe 11. Sem 12. Arphaxad OT Matthew 1. Adam (4148-3218) 2. Seth (4018-3106) 3. Enosh (3913-3008) 4. Cainan (3823-2913) 5. Mahalalel (3753-2858) 6. Jared (3688-2726) 7. Enoch (3526-3161) 8. Methuselah (3641-2492) 9. Lamech (3274-2497) 10. Noah (3092-2140) 11. Shem (b. 2590) 12. Arphaxad (b. 2490) Cainan (LXX) not in Hebrew Genesis. 13. Sala 13. Selah (b. 2455) 14. Eber 14. Eber (b. 2425) 15. Phalec 15. Peleg (b. 2391) 16. Ragau 16. Reu (b. 2361) 17. Saruch 17. Serug (b. 2329) 18. Nachor 18. Nahor (b. 2299) 19. Thara 19. Terah (b. 2270) 20. Abraham 20. Abram (2140-1965) 1. Abraham 21. Isaac 21. Isaac (2040-1860) 2. Isaac 22. Jacob 22. Jacob (1980-1833) 3. Jacob 23. Juda 23. Judah 4. Judas 24. Phares 24. Pharez 5. Phares 25. Esrom 25. Hezron 6. Esrom Jacob into Egypt with 70 souls - Gen 46 - 1850 BC. 26. Aram 26. Ram 7. Aram 27. Aminadab 27. Amminadab 8. Aminadab 28. Naason 28. Nashon 9. Naason 29. Salmon 29. Salmon 10. Salmon 30. Booz 30. Boaz by Rahab 11. Booz 31. Obed 31. Obed by Ruth 12. Obed 32. Jesse 32. Jesse 13. Jesse 33. David 33. David (r. 1050-1010) 14. David 14 generations from Abraham to David 34. Nathan 34. Solomon (1009-970) (Mary’s line) (Joseph’s line) 1. Solomon 35. Mattatha 35. Rehoboam (970-54) 2. Roboam 36. Menan 36. Abijam (953-51) 3. Abia 37. Melea 37. Asa (951-11) 4. Asa 38. Eliakim 38. Jehoshapat (911-891) 5. Josaphat

39. Jonan 40. Joseph

39. Jehoram (890-83) 40. Ahaziah (883-82) Athaliah (882-77) Joash (876-37) Amaziah (836-07) Azariah (807-756) 41. Matthat 41. Jotham (755-40) 42. Jorim 42. Ahaz (740-27) 43. Eliezer 43. Hezekiah (727-698) 44. Jose 44. Manassah (697-43) 45. Er 45. Amon (642-41) 46. Nagge 46. Josiah (640-10) Jehoahaz (610) 47. Esli 47. Jehoiachin (599) Judah captive to Babylon 14 generations from captivity to Iesous 48. Nahum 48. Jehoiachin (598) 49. Amos 49. Salathiel 50. Mattathias 50. Zerubbabel (r. 539-14) 51. Joseph 52. Janna 52. Eliakim 53. Melchi 54. Levi 55. Heli 56. Joseph by Mary 57. Iesous 53. Zadoc (443)

6. Joram 7. Ozias

8. Jothatham 9. Achaz 10. Ezekias 11. Manasses 12. Amon 13. Josias Jehoiakim (609-599) 14. Jechonias Zedekiah (598-588) 1. Jechonias 2. Salathiel 3. Zorobabel 4. Abiud 5. Eliakim 6. Azor 7. Sadoc 8. Achim 9. Eliud 10. Eleazar 11. Matthan 12. Jacob 13. Joseph by Mary 14. Iesous

And, this is the genealogy from God to Iesous; from Adam to Abraham; from Abraham to David (14 generations); from David to Jehoiachin, and the Babylonian captivity (14 generations); and from the captivity to Iesous (14 generations). In the beginning, the lineage of Iesous is emphasized by the fact that the age of the father is given when the son is born. On the other hand, the genealogy of Cain (Gen 4.1722) does not mention any ages for the fathers. Iesous was of the line of Seth, contrasted with Cain; and of the line of Jacob, contrasted with Esau. This is also true of the genealogy of Esau (about not noting the age of the fathers - Gen 36), who was not of the lineage of Iesous. The ages of the fathers was not in his genealogy either. However, Jacob’s age is not disclosed when his sons were born. The reason for this oddity is that now the chronology of the Bible is determined by the “430 years” (2065-1635), and “41 years in the wilderness,” and “34 years of Joshua driving the seven nations out of Canaan,” and “450 years of Judges,” and Samuel judging Israel for 20 years,” and “502.5 years of the kings of Israel and Judah,” beginning with Saul. (See: Acts 7.8-41, 13.17-23. The second year in the wilderness is in Num [9.1], and the 40 years of wandering begins in Num [13.33], producing 41 years in the wilderness.) Saul and Ishbosheth were rejected by God, and the seed of David was to inherit the throne into the ages of ages. (See: Jer 33.17, Rev 3.7.) The 502.5 years is determined by the co-reigns and reigns of the kings of Judah, and ended in the 19th year of Nebuchadnezzar. [606 BC - 18 = 588 BC.] Now we have observations to share on the lineage of Iesous. (1) First we note that there are errors in the Bible manuscripts. “Cainan” is mentioned two times in Luke but only once in Genesis. All translations agree on these names, and so, the translators are not at fault but the Septuagint (LXX) manuscript was at fault. The “divorced” Jews’ Greek Septuagint is full of errors, when compared to the Hebrew manuscripts. We have other obvikous errors in the Bible too, which are not from translators but probably from

“copiers” of the Scriptures. The Levites were numbered in the book of Numbers, the sons of Gershon were 7,500 (3.22); and the sons of Kohath were 8,600 (3.28); and the sons of Merari were 6,200 (3.34); and the total was recorded as, “22,000” (3.39). But the actual sum of these components is, “22,300.” But God’s sum of these three components is revealed in verses 43 and 46; and was: “22,273.” Maybe this is to test our faith? The number of actual errors is trivial; however, men who misunderstand the message have assigned errors to many other verses that they do not comprehend. When the Bible was inspired, “All of saying of Her (Israel; T) God of (W) Her (H) (hyla), refining of Her (H), this shield to ones trusting in Him” (Prov 30.5). NOTE: The suffixes "H" and "T" are feminine endings. The process of copying the manuscripts for so many centuries has resulted in errors. The men of God refer to these as, “copyist’s errors.” But even so, the number is insignificant. When we consider the harmony of the Bible, and the prophecies thousands of years before the fact, it is evident that God wrote the Bible! (2) The next subject concerns the women mentioned. “Zerah by Tamar” (Mt 1.3) is noted because she was Jacob’s daughter-in-law, and Jacob did not give her his son to replace her husband who had died, which was the custom. She tricked Jacob into bed, and bore Zerah (Gen 38.16). Zerah was not of the lineage of Iesous, but Israel is reminded of the shame of the Patriarch. “Salmon begat Boaz by Rahab” (1.5). Rahab is used to personify Egypt (Isa 51.9). This is not Rahab the harlot in Jericho, for she was several hundred years later. However, it could signify that she was an Egyptian. Ruth is mentioned because she was also a Gentile (Ruth 1.4). Iesous’ lineage was of a Gentile. Boaz begat Obed by Ruth (1.5). The message seems to be God’s mercy toward all men. Ruth is wished to have many children like Tamar (Ruth 4.12). Therefore, the incest of Jacob, and the Gentile wife of Boaz, are described as pleasing to the congregation of Israel. Whether this includes being pleasing to the Lord is left up to the reader. And Boaz was the father of Obed, the father of Jesse, the father of David. (3) What does “14 generations” mean? We can see from the Old Testament genealogy that they were not exactly 14 generations. E. W. Bullinger wrote a book entitled, “Number in Scripture.”1 He had another book published in AD 1900, but we cannot verify the time of his writing about numbers. Mr. Bullinger identified the number “7” as representing, “fullness, completeness, good, and perfect.” This was deduced from: 7 Days of Creation, and 7 Spirits of God, and 7 Deacons, and a Book with 7 Seals, and 7 Trumpets under the period of the Seventh Seal, and 7 Bowls of the wrath of God. So then, we concur with Mr. Bullinger that the number “7” represents perfection or fullness. Then the number “14” could possibly be “double-perfection.” Again, we concur; but we must warn the reader about some of Mr. Bullinger’s conclusions; such as “word counts in the Bible,” and “letters in certain names.” Many of these were based on faulty translation. But a list of “full” actions described by the number “14” may be useful. Χ) 14 years Jacob served Laban - Gen 31.41. ∆) 14 lambs sacrificed - Num 29.13. Γ) 14 cities taken by Joshua - Josh 15.36. Λ) 14 days for a feast when Solomon dedicated the temple - 1Kin 8.65. Π) 14 sons of Herman - 1Chr 25.5. Ξ) 14 wives of Abijah - 2Chr 13.21. The 14th year, and the 14th lamb, and the 14th city, and the 14th day, and the 14th son, and the 14th wife were the “completion;” or, the “fullness” of these series of events. Let us apply this thought to Matthew (1.17). Θ) From Abraham to David “completed” the promise for a kingdom of Israel, and God declared “the house of David” to be the rightful kings (2Sam 7.16). Σ) From David to captivity “completed” the physical kingdom. Φ) From captivity to the birth of the Anointed “completed” many prophecies, including, 1335 Days (Dan 12.12), and 2300 Days (Dan 8.14), and 70 Weeks (Dan 9.24), and 7 Shepherds and 8 Lower Princes (Micah 5.5).

All expositors consulted have declared their knowledge that there were actually more generations. They have pointed out that Jeconiah was mentioned twice. Abraham (#1) to David (#14). Solomon (#1) to Jeconiah (#14). Jeconiah goes into captivity (#1) to the Anointed (#14) And here was the only meaning suggested, by many expositors, from all references, to “14 generations.” “Abraham to David was as a new moon; and Solomon to Jeconiah was as the moon in its full glory; and Jeconiah to the Anointed was the period of the fading moon.” But this tale opposes the Bible story. In 721 BC, the Ten Northern Tribes (Samaria) was carried off by Shalmaneser, King of Assyria; and “they ceased to be a people” (Isa 7.7-9). Jeconiah did not go into captivity until 588 BC. Therefore, we believe that “14 generations” was “double-perfection;” or, (2 X 7). Seven (7) is the “perfect” number. This was the genealogy of Iesous. Now we will consider His birth. 2) THE GOD WITH US. A) Immanuel. The prophet Isaiah had foretold a child of his to be named Immanuel, and now Matthew informs us that an angel instructed Joseph to name Iesous, “Immanuel” (Mt 1.23), of a similar sign from God (The God with us), but in a different era. The more data collected the better the possibility of proper conclusions. The later description of Iesous as “God with us” is in the book, “According to John.” “I and the Father are one” - Jn 10.30. The same message is presented by the “one sent,” Paul: “For you be minded, this in you that also in Anointed (Cristw) [Body] of Iesous (Ihsou), who, being in form of God (Qeou), did not consider it robbery the being (einai) equal to God (Qew)” - Php 2.5-6. B) SEPARATE. An unbeliever has put us on to this name. The unbeliever published a book, in which he stated, “Iesous is called a Nazarene no where in the Old Testament, and so, this must be part of the Bible which was lost.” This remark was about verse (Mt 2.23), which declares that Iesous was a Nazarene because He was a resident of that city of Nazareth. We are grateful to the unbelievers for directing our thoughts to these subjects. We never would have had these evil imaginings of our own accord. Isaiah had the solution to the skeptic’s heretical remark: “For unto us a Child is born, unto us a Son is given; and the Government (Heaven) will be upon His shoulder. And His name will be called, ‘Wonderful/Separate (alp), Counselor, Mighty God (la), Everlasting Father (d[ yba), Prince (rv) of Peace.’ Of the increase of His Government (Heaven) and peace there will be no end” - Isa 9.6-7. The Bible translations render “Separate” as “Wonderful.” Strong’s #6381 is translated both ways. However, “Wonderful” is never applied to God or man, but to “works” and “plagues” and “love” and “testimonies” and “knowledge.” On the other hand, men and families and the nation of Israel are pictured by the word, “Separate,” over twenty times. Iesous falls into a category of men who were separated by the law of Moses. The ceremony is detailed as follows: “Speak to the children of Israel, ‘When ... a man ... consecrates an offering to take the vow of a Nazarite ... he will separate (alpy) himself from wine and drink ... All the days of his separation he shall eat nothing that is produced by the grapevine ...” - Num 6.2-4. And, Iesous fasted 40 days and 40 nights (Mt 4.2), and qualified for a keeper of a Nazarite vow, as well as a citizen of Nazareth. Then, Government equals, “New Heaven;” which equals the “Sun” (King), and “Moon” (High Priest), and “Morning Star” (Living Prophet). When the nations of earth are prophesied to fall, the “Sun is darkened, and the Moon is ashamed, and the Stars diminish their brightness.” The fall of Babylon is pictured in these terms (Isa 13.10), and the captivity of Judah by Babylon (Joel 2.1), and the destruction of Israel by Rome (Isa 24.23, Joel 2.31), and the fall of Edom (Isa

34.4-5). The other examples are too numerous to list. But the reader may consult a concordance of the Bible and establish for himself the consistency of these symbols equaling the government. The Lord Iesous is the, “Government.” C) THE SON. “I will declare the decree: ‘He Is (hwhy) has said to Me, “Son of Me with Her (yna begetting of Me (YT) You ($ytdly)”’” - Ps 2.7.

hta ynb), today

Luke had made mention of the fact that He would be called, “the Son of God.” In summary, we have the names, “Iesous, and Immanuel (The God with us), and Separate, and the Son of God.” The Second Psalm, and Hebrews (5.5-8), seem to indicate that this “begetting” of the Son by the Father was after the crucifixion. Read the psalm in its entirety and see what you think. And this concludes the first chapter of Matthew. The genealogy of Iesous has been produced, and the promise of His birth. “And the birth of the Iesous Anointed (tou Ihsou Cristou) was like this; for the mother of Him, Mary being betrothed to the Joseph, before the ‘have them come together’ [sexual intercourse], she was met in womb, she was possessed from [place] of Holy Spirit (ek agiou Pneumatoj). And Joseph, the husband of her, being righteous, and not being willing to make her an example [have her stoned for adultery], he was willing to put her away secretly. And thinking about these [things] of him, behold a messenger of Lord (Kuriou) down from a dream appeared to him, saying, ‘Joseph, son of David, do not be afraid to take along Mary the wife of you for the [One] in her is begotten from [place] of Holy Spirit (ek agiou Pneumatoj). And she will bear a Son, and you will call the name of Him, Iesous (Ihsoun), for He will save the people of Him from [guilt] of the sins of them. And this whole [thing] has happened so that the [thing] might be fulfilled spoken under [power] under (upo) [power] of the Lord (tou Kuriou) through the prophet, saying, “Behold, the virgin in womb shall have a son [of Isaiah], and shall bear; and they shall call the name of him, Immanuel (Emmanouhl); the [thing] is being translated, ‘The God (O Qeoj) with us’”’” - Mt 1.18-23. NOTE: Isaiah married a virgin, and had a son named by God. Joseph did not “know” Mary, and she had the Lord Iesous, conceived from Holy Spirit, who was, “The God with us.” “And the Joseph being raised from [deadness] of the sleep did as the messenger of Lord (Kuriou) ordered him, and he took along the wife of him, and did not know her till in what place she bore the Son of her, the firstborn. And he called the name of Him, ‘Iesous (Ihsouj)’” (Greek translation of, ‘Joshua’) - Mt 1.24-25.


3 THE BIRTH OF THE REDEEMER (Mt 2) 1) 7 SHEPHERDS AND 8 LOWER PRINCES. “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel ... Therefore He (God) shall give them (Israel) up, until the time that she (Mary) who is in labor has given birth ... When the Assyrian comes into our land ... Then we (?) will raise against him seven shepherds and eight lower princes. They shall waste with the sword the land of Assyria, and the land of Nimrod at its entrances; thus He (God) shall deliver us from the Assyrian when he comes into our land and when he treads within our borders” - Mic 5.2-3, 5-6. A) THE LAND OF NIMROD. Nimrod was the father of Assyria and Babel, in the land of Shinar (which is a city in Babylon). The record begins in Genesis. “Cush begot Nimrod; he began to be a mighty one on the earth ... And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah, and Resen between Nineveh and Calah (that is the principal city)” - Gen 10.8-12. B) THE TIME FRAME. Cyrus the Persian began to “waste the land of Assyria, and the land of Nimrod (Babylon)” in 539 BC. The prophecy was “until Caesar died,” in AD 14. Augustus was the “seventh shepherd” in our chart. Therefore the period is: 539 BC - AD 14. Seven Shepherds 1. Cyrus II (550-30) 2. Cambyses II (529-21) 3. Darius I (520-486) 4. Xerxes I (486-65) 5. Artaxerxes III (358-38) 6. Alexander the Great (336-23) 7. Caesar Augustus (27 BC-AD 14) Eight Lower Princes 1. Artaxerxes I (465-24) 2. Darius II (424-04) 3. Artaxerxes II (404-358) 4. Seleucus (323-280) [Babylon ruined] 5. Antiochus I (280-61) 6. Seleucus II (247-26) 7. Antiochus III (223-187) 8. Pompeii (r., over Israel; 63-48 BC).

Seleucus moved the capital of his satrapy from Babylon to a city named after himself, Seleucia, in 585 BC. Babylon was deserted and allowed to fall into ruin. Then was brought to pass the prophecy of Isaiah that Babylon would be the home of the porcupine (14.23), and the prediction of Jeremiah that Babylon would be the dwelling place of jackals (51.37). These were only fulfilled after the two falls of Babylon; “Babylon is fallen, is fallen” (Isa 21.9). Cyrus the Persian, and his satrap, Gobryas, captured Babylon in 539 BC, which is recorded in Daniel, Chapter Five. When Cambyses was away to conquer Egypt, revolts broke out all over the Persian Empire. He took his own life upon hearing the news, and Darius hastened home to subdue Babylon the second time in a year long battle (522-21). The “second year of Darius” (519-18) was the end of the “70 years of Babylonian captivity.” The end of bondage is described by Haggai (2.18-20), and Zechariah (1.7, and 1.14-17). Darius III (336-30) is not listed because

of a brief and uneventful reign. Antiochus II (260-55) is ignored for the same reason. Antiochus IV (175-163) is not included because he severely persecuted the Jews. However, he still kept the Assyrians out of Israel. Then nominal rulers continued until Antiochus XIII was defeated by Pompeii in 64 BC, and Syria became a Roman province. Israel was added to Rome in 63 BC. The reader is quick to observe that the conclusion is arbitrary because decisions must be made about who to leave out of the entire list of rulers. However, this seems to be a respectable compilation as it includes all of the major players in the great act of God. When King Herod inquired of the scribes were the “King of the Jews” would be born, this was the reply received (Mic 5.5), and it is confirmed to be true by inspired writer’s of God. A multitude of prophecies concerned Iesous’ birth and ministry, more of the latter than the former. Anyone desiring a more complete discussion of these prophecies should consult a book on, “Christology.” E. W. Hengstenberg has a work available, but the reader is warned that it is for the advanced student. “But [record] of the Iesous (tou Ihsou), having been born in Bethlehem of the Judea, in the days of the king Herod; behold, wise men from east arrived into Jerusalem, saying, ‘Where is the [One] having been born King of the Jews? For we saw the star of Him in the east, and we came to worship to Him.’ And Herod, the king, hearing; he was troubled and all Jerusalem with him. And having gathered together all the chief priests and scribes of the people, he inquired from them where the Anointed might have born/created Himself. And the [ones] said to him, ‘In Bethlehem of Judea, for so it is written through the prophet; And you, Bethlehem, land of Judah, you are by no means least in the governors of Judea; for out of you will come forth governing One, who will shepherd the people of Me, Israel.’ Then Herod secretly having called the wise men inquired from [knowledge] of them the time of the appearing star. And sending them into Bethlehem, he said, ‘Going, search diligently concerning [location] of the Child (toou Paidiou), and as soon as you find [Him], you bring back word again to me, so that I also coming [am able] to worship Him. And the [ones] having heard the king, they departed, and behold, the star which they saw in the east went before them till coming, it stood over where the Child (to Paidion) was. And, seeing the star, they rejoiced [with] exceeding great joy. And having come into the house, they saw the Child (to Paidion) with Mary, the mother of Him, and falling down they worshipped Him, and opening to Him gifts, gold and frankincense and myrrh. And having been warned by a dream not to return to Herod, they departed through another way into the country of them. And departing them, behold, a messenger of Lord (Kuriou) appears in a dream to the Joseph, saying, ‘Take along the Child and the mother of him, and flee into Egypt, and be there until I tell you, for Herod is about to seek the Child and the mother of Him [for the purpose] of the destroying Him.’ [COMPARE: Rev 12.2-5.] And the [one = Joseph] took along the Child and the mother of Him of [the] night and departed into Egypt. And [he] was there until [time] of the death of Herod, so that the [thing]] spoken under [authority] of the Lord (tou Kuriou) through saying of the prophet might be fulfilled: ‘Out of Egypt I called the Son of Me (ton Yion mou).’ Then, Herod, seeing that he was deceived under [disobedience] of the wise men, became exceedingly angry, and sending, he killed the sons in the Bethlehem, in all the territories of her from two years old and under, according to the time which he determined from the wise men. Then the [thing] spoken by Jeremiah the prophet was fulfilled, saying, ‘A voice was heard in Ramah, lamentation and weeping and much mourning; Rachel weeping [for] the children of her. And she did not desire to be comforted, for they are not.’ And life having ended of the Herod, behold, a messenger of Lord appears by a dream to the Joseph in Egypt, saying, ‘Rising, take along the Child and the mother of Him, and journey into [the] Earth, Israel.’ And the [one] having been raised took along the Child and the mother of Him, and came into [the] Earth, Israel. But hearing that Archelaus is reigning over [region] of the Judea instead of Herod the father of him, he was afraid to go there, being warned of God, and by a dream; he departed into the region of the Galilee. And coming, he settled into the city being called, ‘Nazareth,’ so that the [thing] spoken through [words] of the prophets might be fulfilled, that, ‘He will be called. “A Nazarene”’ - Mt 2.1-23. 2) THE WISE MEN. These are priests and scientists from Babylonian, Chaldea, Media, and Persia, with a long history of religious and political and scientific progress. They are recorded to have sacrificed animals to gods, and to have poured out libations on occasions which was similar to the function of the Jewish priesthood, of the tribe of Levi.

3) A VOICE OF WEEPING. “A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted because they are no more” - Mt 2.18. A) HEROD’S REIGN. Josephus dates the reign of Herod for us: “... having reigned, since he had procured Antigonus to be slain, 34 years; but since he had been declared king by the Romans, 37” - Antiq 17.8.1. Then Rachel, the mother of Joseph, who had inherited the area where Bethlehem and Ramah were situated, wept. She wept for her children. The figurative message is easily comprehended in this case. But what did the original prophesy represent? Jeremiah foretold the fall of Jerusalem in 588, to the Babylonians, and the slaughter of one-third by the sword, and one-third by famine and pestilence, and the other third going into captivity. Woe, woe! This is enough to make a mother cry. But then, this is only the beginning of sorrows. Iesous will promise the Great Tribulation of the Jews in the war with Rome. “There is a time to live, and a time to die.” It is the nation of Israel’s time to die. B) THE SAFETY FACTOR. Engineers design products by calculating the amount of stress required to shear an object across the grain, and the amount of tensile force necessary to pull their products apart. After the necessary calculations, and before the testing of the product, they apply a safety factor of two, in order to guard against miscalculations, and faulty material, and to insure long life. Products designed to endure much vibration, and to receive violent impact, are assigned a higher safety factor. What does this have to do with Iesous? A young preacher was heard, who had never been exposed to real life, and he stated that this versed proved that Iesous was two years old when the wise men came to see Him. Then the fact that the wise men came into the “house” insured the young preacher that Iesous was two years old. “Does it take two years to carry a babe from the manger to the house?” Luke does not even mention the house or the wise men. But he makes mention of “Joseph and Mary” (they) and Iesous going to Jerusalem after the days of her purification, which was eight plus 33 days (Lev 12.2-4); and then they returned to Nazareth; and not to Bethlehem. Therefore, Iesous and Mary were in Bethlehem about 45 days, and returned to Nazareth by way of Jerusalem; and the wise men were in Bethlehem during this period of 41 days; and we wonder how Iesous could have been two years old? “Speak where the Bible speaks, and be silent where the Bible is silent.” Herod is proclaimed to have feared the King of the Jews, and this would involve a safety factor in his murder of the children of Rachel. He tried to make sure that he killed the right child, and so, he included many more who were older than the suspected age of this child. However, God warned Joseph and they fled to Egypt. C) THE NAZARENE. The Old Testament does not have a record of a city named, “Nazareth.” The Bible has been anglicized so that proper names of people and cities are not correctly represented in the Bible translations. “Nazareth” is spelled properly, but “Nazarene” should be spelled, “Nazwraios” (Nazwraioj). This is closer to the spelling of Nazarite in the Old Testament then the word “Nazarene.” A Nazarite vow, is one taken by a person “separating themselves from wine” for a specified period of time, to communicate with God. Isaiah names Iesous to be called, “Separate” (Wonderful is wrong - 9.6). His Body of believers are the “From Calling” (“church” is a corruption). Therefore Iesous is “Separate” (Isa 9.6), and His followers are separated by being “From Calling” (Mt 16.18), and Nazarites are “separated” (Num 6.2-6), and the imagery is perfect. Iesous’ birth was the fulfillment of many prophecies, and the beginning of, “an end to sins” (Dan 9.24). However, the fleshly ministry of the Lord far surpassed the glory of His birth. Also the good news of His resurrection equaled the atonement which was accomplished at the crucifixion of the Lord. Then, what shall we say of Iesous’ ascension into Third Heaven? -- what of the gift of the Holy Spirit? -- what of the kingdom of God? -- what of the resurrection of the Body of believers? Paul was concerned about men falling into this trap of remembering Iesous in the flesh, and forgetting “The Great I Am,” the present tense God. See: Jn 8.58. Paul directs your thoughts to these things:


“For we know that if our earthly house, this tent, is destroyed, we have a building from [place] of God (ek Qeou), a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven ... For the love of the Anointed (tou Cristou) compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. Therefore, from now on, we regard no one according to the flesh. Even though we have known Anointed (Criston) according to the flesh, yet now we know Him no longer. Therefore, if anyone is in Anointed (en Cristw), he is a new creation; old things have passed away; behold, all things have become new” - 2 Cor 5.1-2, 14-17. The message intended, in my humble opinion, is that neither Iesous nor the servants of God, are to be considered as being in the flesh any longer. Iesous is a Living Spirit, and His servants are spiritual beings; the fleshly life has been put behind us for new and greater things. This concludes Chapter Two, and next we will consider the Anointing.

4 THE ANOINTING OF IESOUS (Mt 3) Matthew has recorded a demonstration of “How to be saved!” This is acted out by our Lord and Savior, Iesous the Anointed. The saving process is in the context of Chapter Three. Although He was pure and sinless, nevertheless, the Son of God performed, in the proper order, the steps to the salvation of God. The denominations of the Protestant Movement, and the Catholic Churches, and sects outside these two bodies, are divided over this simple procedure. We can overcome all of these obstacles thrown in our paths through a lifetime of Bible study, and the prayer of faith, and an emphasis on simplification. The churches all major in speculative theories, and the traditions of men (which Iesous has condemned), and so, they walk in the dark to this day. The truth may be grasped by simplification and inductive logic; which merely means to include all of the evidence. The conclusion includes several principles, and will be presented under a number of headings. We will tie them all together at the end of our discussion of this chapter. 1) LEXICOGRAPHY: Lexicographers are men employed in “the editing or making of a dictionary.”

The Greek

lexicographers study the New Testament and other Greek literature of that period to determine the proper identity of the words in the Bible manuscripts. The variance between the lexicons is minimal, but the translators of the Bible do not utilize these valuable books in their work. Instead they corrupt the Bible to agree with their church creed. One leans this way, and another that way; but the real critical words in the manuscripts are usually ignored in the publishing of Bible translations. The men of God have been exposing this practice for centuries. The word used by Matthew to describe Iesous being “born of the water” (Jn 3.5) will be examined. A) JAMES STRONG concordance, 1890: “907. Baptizo ... to make whelmed (i.e., fully wet): used only (in the N.T.) of ceremonial ablution, espec. (Techn.) of the ordinance of Chr. Baptism: -1 baptist, baptize, wash” - p. 21, Greek Dictionary. This is not a complete and accurate definition, and is not a definition limited to the Bible use of the word, as we shall see when we compare other lexicons. However, “fully wet” is biblically true. “Whelmed” is true but archaic, and unclear to today’s reader. “Baptist” and “baptize” are transliterations* of Greek words, and so, they are both false. Both words should have been properly translated. NOTE *: A “transliteration” is one word with letters from two lamnguages, to conceal the meaning. BAPTIZE = BAPTIZ in Greek, and E in English, and the meaning is lost; which is “dip.” Here is another example. B) ROBERT YOUNG concordance, about 1815. “Baptizo baptize, to -- to consecrate (by pouring out on, or putting into),” p. 70.2 We are compelled to point out to the reader that there is no biblical evidence to support the definition, “pouring out on.” However, “putting into” is perfectly correct, as we shall see shortly. C) WALTER BAUER Lexicon, 1958; “Baptizo ... dip, immerse, mid. dip oneself, wash (in nonChristian lit., also ‘plunge, sink, drench, overwhelm’),” p. 131.3 Now we have observed, “fully wet” and “putting into” and “dip.” The word “dip” would fulfill all three definitions, and would make a better translation than the first two suggestions. D) WILLIAM D. MOUNCE Lexicon, 1993. “Baptizo ... properly, ‘to dip, immerse, to cleanse or purify by washing ...”, p. 112.4 After a state teen convention, a lad was overheard to tell of learning that immersion is “murder,” for they never let them come up out of the water. Then he stated his preference for the word “dip.” However, our dictionary defines immersion “to completely submerge, and to dip.” So then, his conclusion would only apply to one of the multiple definitions of “immerse.” E) SEPTUAGINT, 2 Kings 5.14, “And Naaman went down and dipped (baptized) himself seven times in the Jordan ...”5 The Septuagint is the Greek translation of the Old Testament. Submersion in the river is described by the word baptize. This is a far cry from sprinkling or pouring for baptism. A movie had this ridiculous scene: “Two actors representing Iesous and John the [one] of the Dipping were standing in a river with the water up to their waists, and the actor playing the [one] of the Dipping sprinkled the head of the actor representing Iesous.” One of the pretenses for sprinkling is that it is not dignified to get your clothes wet in our present day and age. But the actors were already wet up to the waist, and they still sprinkled. These are the extremes that men will go to in order to corrupt the Bible message. F) CYRILL of Jerusalem ... For as he who sinks down in the waters and is dipped (baptized), is surrounded on all sides by the waters, so also they were completely immersed by the Holy Spirit” - C. L. Loos, 1870.6 The co-editor of the Millennial Harbinger, C. L. Loos, proceeds with similar descriptions of scholars believing that baptism is “burial in the water,” by Athanasius, and Basil the Greek, and Gregory Nazianzenns, and Chrysostom, and John of Damascus. Closer to our day and age, Martin Luther is quoted to have tried to install baptism by immersion. John Wesley is cited, “the child is healthy, let him be immersed.” The failure to convince others, does not alter their personal convictions in any way. Therefore, the students of the Greek are all in harmony as to the meaning of the word baptizo in the Bible manuscripts. But the Bible translators publish versions of the Bible without the use of the great store of knowledge that we have on the definitions of the words.


“In Dr. Wycliffle’s translation of the bible, we may observe ... for instance, Matt. iii.6, is rendered ‘weren 7 waschen’ [were washed], instead of were baptized ...” - Christian Baptist, Nov. 1824. Wyclif died around 1384. The King James Version, in 1611, took the English words back out of the Bible, and substituted the transliteration, “baptize.” In 1828, Alexander Campbell published “The Living Oracles” New Testament, with baptizo translated as “immerse.” Today we are without a proper translation once again. Dr. Arthur Penrhyn Stanley, Dean of Westminister, of the Church of England, explainED the loss of the correct words of the Bible. The lexicons have been pretty much in agreement about the definition of baptizo. But we have more to say on the subject. Next we will consider the root word from which baptizo comes. 2) IESOUS BORN OUT OF THE WATER AND OF SPIRIT. “Then, the Iesous (O Ihsouj) came Himself [Middle Voice] from [land] of the (thj) Galilee to John at the Jordan for (proj) [act] of the (tou) to have been dipped (baptisrhtai) under (up) him ... But the Iesous (O Ihsouj) answered and said to him, ‘Permit it now, for thus it is fitting for us to fulfill all righteousness.’ Then he allowed Him. And having been dipped (baptisqeij), Iesous came immediately from the water; and behold, the heavens were opened to Him, and he (John) saw the Spirit of the God (to Pneuma tou Qeou) descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, ‘This is the Son of Me (O Uioj mou), The [One] of Extreme Loving (O agaphtoj), in whom I am well pleased’” - Mt 3.13-17. (The writers of the Bible record the experiences of themselves and the apostles in declaring that Iesous was the Son of God, and was raised from the grave. They are confirming Iesous’ testimony about Himself by telling what they saw and heard. And John, in his “good message” [gospel] testifies that John the [one] of the Dipping saw the Spirit descending. See: Jn 1.32.) The scene, described above, is not the complete operation of the saving process. Something had to precede this action by Iesous and by the Heavenly Father. Many places the Bible described what was necessary before this event. Iesous “thought it not robbery to be equal to God (to einai isa Qew), but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men” (Php 2.6-7). Therefore, Iesous knew about God before He acted out the form of the plan of being saved for our benefit. Besides this, He is told to have been doing His Father’s will before this, at the age of twelve years, when He was listening and questioning the teachers of Israel (Lk 2.41-49). Many churches make the mistake of allowing too easy an access into their congregations, and of neglecting the things commanded by God. Listen to what God says is the first step: “Fear Her (T - Israel) He Is (hwhy) is the beginning of knowledge, wisdom; fools despising them instruction” - Prov 1.7; 9.10. This is step Number One! A study of God overthrowing men and nations who have rebelled against Him is necessary to promote the “fear of He Is (hwhy; Living God).” One account will not do the job. Many examples of God’s wrath should be studied before considering being “dipped.” And, belief in God’s wrath is prerequisite to being “born out of water and the Spirit.” Many preachers fail to point out that the Jews saved on the “day of the fiftieth” (Pentecost) had been taught about God since their youth, and were familiar with the law of Moses, and with the prophets. Some of them had also heard Iesous teach during His three and one-half year ministry in the flesh, and others had heard about his teaching. This knowledge puts everything in a different light. They knew of God’s destruction of Jerusalem in 588 BC, and of their fathers’ captivity in Babylon, as a result of rebellion against God. Babylon’s punishment at the hand of God, and Persia’s and Greece’s destruction, were also common knowledge to all Israelites. Therefore, the first step to being “born out of water and of Spirit,” is to learn the fear of He Is (hwhy). Until this is accomplished, anything else would be folly. Then Luke has additional information about Iesous’ example for our conversion.

“... and while He (Iesous) prayed, the heaven was opened. And the Holy Spirit (to Pneuma to agion) descended” -Lk 3.21-22. The Holy Spirit is received by the prayer of faith. The apostles state this fact throughout the New Testament. We will discuss this later. But for now, Iesous is the Teacher, and we are the students. Here is the process He has displayed for us: The beginning is the fear of He Is (hwhy). Iesous was dipped in water next. Thirdly, He prayed for the Spirit (Luke 3.21-22). Finally, He received the Holy Spirit from God. The False Prophet teaches that you get the Holy Spirit when you are “baptized.” But the Bible tells a different story. Iesous had students who were “born of the water” who never received the Holy Spirit, for they left Him before the “day of the fiftieth” (Pentecost). Therefore, they did not get the Holy Spirit at (dipping) “baptism!” See: Jn 6.60, 66. And the “ones sent” (apostles) of Iesous received the Holy Spirit three and one-half years after being “born of the water.” Samaritans, converted by Philip, received the Holy Spirit, by the “laying on of the apostles’ hands,” one day, or longer, after being “born of the water.” See: Acts 8.5-17. This is why the False Prophet is called the “False Prophet.” But what is the Holy Spirit? Isaiah has the answer. 3) THE SEVEN SPIRITS OF GOD. “There shall come forth a rod (David) from the stem of Jesse, and a Branch (Iesous) shall grow out of his (David’s) roots. The Spirit of He Is (hwhy) shall rest upon Him, the Spirit of Wisdom and Understanding (#1), the Spirit of Counsel (#2) and Might (#3), the Spirit of Knowledge (#4) and of the Fear of He Is (#5; hwhy). His delight is in the Fear of He Is (hwhy), and He shall not Judge (#6) by the sight of His eyes, nor decide by the hearing of His ears; but with Righteousness (#7) He shall Judge the poor ...” - Isa 11.1-4. Each of the Seven Spirits has a multifaceted personality. Parallel lists of them, employ synonymous words to describe their character. We will present our generalization of their personality with two lists of the holy Seven. Love Faith Knowledge Forgiveness Wisdom Atonement Adoption - General One Body One Faith One Hope One Dipping One Spirit One Lord One God - Eph 4 Righteousness (#7) Counsel (#2) Knowledge (#4) Fear of He Is (#5) Wisdom & Understanding (#1) Judge [-ment] (#6) Might (#3) - Isa 11.

The congregation of the Lord; or, the “From Calling” (church is wrong), had the Spirit of God poured on them in Jerusalem on the “day of the fiftieth” (Joel 2.28, Acts 2.4). This Body consisted of 120 Jewish servants of God (Acts 1.15). Cornelius, and household, experienced the same “outpouring of the Spirit of God” at Caesarea. These were Gentiles. Then the prophesy “pour out My Spirit on all flesh” was finalized. The world was divided into Jews and Gentiles, so that, these two “outpourings of the Spirit” included “all flesh.” The Jewish and Gentile converts to the Body of the Anointed, after these two initial events, were “born of the Spirit” by the “laying on of hands.” The only other outpouring of the Spirit, mentioned in Zechariah (12.10), was after the resurrection in AD 77, and is not mentioned in Matthew. For examples of the laying on of hands, see: Acts 8.17-18, 19.6; 1Tim 4.14; Heb 6.2. Iesous’ teaching of being “born of water and of Spirit” (Jn 3.5) has been now adequately explained. However, this was under the Old Covenant dispensation; which will be elaborated upon in Chapter Five. Iesous will make this clear to one and all. Today we enjoy a different operation of the Spirit since the resurrection in “this generation” (AD 32-77) (Mt 16.27-28; 24.30, 34). What is obvious is the fact that

the Old Covenant resurrection ended the Old Covenant dispensation. (See: 1 Cor 15.22-24, and Rev 20.11-15. Three resurrections are listed together: Iesous in AD 32, and the Old Covenant in AD 77, and the New Covenant soon to be; or, The End of Time. “Each man in his own order.”) We will discuss later how the Spirit is received today. 4) BEING SAVED BACKWARDS. Iesous has demonstrated the formula for the servants of God who were, and are, saved “forwards.” However, God loves variety. Our Heavenly Father has also recorded the operation for those who were saved “backwards.” For centuries the denominations have debated which is the proper process for their day and age. Following Iesous’ pattern seems a safe resolution of the debate, but this is not convincing for all men. We shall examine the other method, which was also ordained by God, and analyze the differences later. The reader is challenged to spot the reason for two ways of being saved while we present the evidence, and before the analysis. In order to avoid the Devil’s snares, we must sharpen our skill of observation. Saul is the first of two backwards operations. “Saul, Saul, why are you persecuting Me?” - Acts 9.4. “Brother Saul, the Lord (O Kurioj), who appeared to you ... has sent me that you may receive your sight and be filled with [gift] of Holy Spirit (Pneumatoj agiou)” - 9.17. “And now why are you waiting? Arise and you dip yourself [Middle Voice] (baptisai), and wash away your sins calling on the name of the Lord (tou Kuriou)” - 22.16. Iesous, after He had been dipped in the Jordan, prayed for the Spirit, and He was anointed with the seven Spirits of God following dipping and prayer. Saul was blessed with the Holy Spirit without prayer, and before being dipped for the forgiveness of sins. Now two methods of conversion have been introduced in the Bible: forwards and backwards. The second example is: “About the ninth hour of the day he saw clearly in a vision an angel of the God (tou Qeou) coming in and saying to him, ‘Cornelius!’” - Acts 10.3. “Now send men to Joppa, and send for Simon whose surname is Rock (Petron)” - 10.5. “While speaking of the Rock (tou Petrou) these words, the Holy Spirit (to Pneuma to agion) fell upon all those who heard the word ... For they heard them speak with tongues and magnify the God (ton Qeon) ... And he (Rock) commanded them to be dipped in the name of the Lord (tou Kuriou)” - 10.44, 46, 48. In both cases where the men were saved backwards, God sent the initial word from Third Heaven, and the congregation of the Lord was unaware of this fact until it was revealed to them later. The congregation did not solicit these men to believe in God, nor did they entertain any thoughts of contacting them. These observations make known that this is God’s private sphere of influence, and men of earth had better not interfere with His privileged task. The Body is not instructed to operate in this fashion, and the Bible contains no record of them trying to do this task. These men were chosen for a particular purpose, and their experiences lie outside the limits of authorized behavior for the Body. Saul was chosen to be “one sent” (apostle) by God. Cornelius, and friends, were selected to be the first Gentiles added to the kingdom. Both Jews and Gentiles, who were saved later, are described in the saved forwards method. “Why were they saved backwards?” Paul has the answer to the question, as it relates to the Gentiles. “Therefore tongues are for a sign, not to those who believe but to unbelievers ...” - 1 Cor 14.22. Rock (Peter) was an “unbeliever” about the Gentiles being added to the kingdom of God. When he heard Cornelius, and friends, speaking in tongues, then he became a “believer.” Chapter Eleven, of Acts, details Rock’s defense of his action to the other “sent ones” and elders. Ananias’ doubts about going to see Saul without receiving bodily harm are also recorded. When God promised that Saul would receive his sight and the Holy Spirit, this made Ananias certain that he possessed the Spirit when he could

see again. For God never lies! In light of these statements, recorded in the Bible, we can see that the congregation of the Lord has never operated by the “backwards” mode of conversion. This is God’s private sphere of influence. Iesous taught, and teaches, “Be born of water (first) and of Spirit.” The False Prophet teaches that you receive the Holy Spirit when you are “baptized” (this is his word). Iesous teaches that you receive the seven Spirits of God by the prayer of Faith. Besides this, some of those “born of the water” never did receive the Spirit (Jn 6.60, 66). The anointing of the Lord of the Earth (Israel) has been recorded by Matthew, and is fundamental to our salvation. In the next chapter, we shall encounter, “The Temptation of the Lord.” “And in those days, John the [one] of the Dipping (o baptisthj) came publishing in the wilderness of Judea and saying, ‘Repent, for the kingdom of the heavens has drawn near.’ For this is the [one] spoken under Isaiah the prophet, saying, ‘A voice of one crying in the wilderness, “Prepare the way of Lord (Kuriou), make straight the paths of Him.”’ But the John, himself, had the clothing of him from hairs of camel, and a leather belt around the waist of him, and the food of him was locusts and wild honey. Then they were departing themselves to him, Jerusalem and all the Judea and all the surrounding region of the Jordan, and they were being dipped in the Jordan by him, confessing the sins of them. And, seeing many of the Pharisees and Sadducees coming to the dipping of him, he said [to] them, ‘Offspring of vipers! Who showed you [to] flee from the coming wrath?’ Therefore produce fruit worthy of the repentance, and do not think to say in yourselves, ‘We have Abraham [as] father.’ For I say to you that the God (O Qeoj) is able out of these stones [hard hearts] to raise up children to the Abraham. And even now the ax is being laid to the root of the Trees [Kingdoms = 12 Tribes]. Therefore every Tree not producing good fruit is cut down and is cast into fire. Indeed, I dip you in water into repentance; but the [One] coming after me is stronger me, whose sandals I am not worthy to carry. He will dip you in Holy Spirit (en Pneuati agion). Whom the winnowng shovel is in the hand of Him, and He will thoroughly clean out the threshing floor, and He will gather the wheat of Him into the barn, and the chaff He will burn up [with] unquenchable fire. Then the Iesous (O Ihsouj) came from the Galilee upon the Jordan toward the [place] (proj tou) of the John [seeking] of the (tou) dipping under (up) him. But the John would prevent Him, saying, ‘I have need to be dipped under You, and You are coming to me?’ But the Iesous (O Ihsouj) answering said to him, ‘Permit [it] now, for thus it is fitting for us to fulfill all righteousness.’ Then he allowed Him. And having been dipped, the Iesous (O Ihsouj) came immediately from the water; and behold, the heavens were opened to Him, and he (John) saw the Spirit (to Pneuma) of the God (tou Qeou) descending like a dove and coming upon Him. And behold, a voice [came] from the heavens, saying, ‘This is the Son of Me (O Uioj mou), The (O) [One] of Extreme Loving (agaphtoj), in whom I am well pleased’” -Mt 3.1-17.


5 THE TEMPTATION OF THE LORD IESOUS (Mt 4) Matthew related the ordeal of Iesous when he abstained from food and drink for 40 days and 40 nights, and also, the temptations from the Devil that followed. In order to better comprehend the message, we will examine these headings: (1) The History of Fasting, (2) The Length of Fasting, (3) Who the Devil Really Is, (4) The Devil’s Tricks and Iesous’ Victory. 1) THE HISTORY OF FASTING. A) JACOB MOURNED MANY DAYS. “Then Jacob tore his clothes, put sackcloth on his waist, and mourned for his son (Joseph) many days” Gen 37.34. [About 1865 BC.] Sorrow is seen to be a reason for fasting, if Jacob did not eat when he mourned. Joseph’s brothers sold him into slavery, and told their father that he had been killed by a wild beast. “Sackcloth and ashes” are linked to fasting in other places, although it is not specifically mentioned at this time. See: 1Kin 21.27, Ps 35.13. Iesous taught the Jews that Tyre and Sidon would not have been destroyed if He had been there, but would have repented “in sackcloth and ashes” (Mt 11.21). These two cities were overthrown by Alexander the Great in 332 BC. Nebuchadnezzar had also taken Sidon, and laid a siege against Tyre for 13 years, from 587 to 572 BC. Therefore, we may conclude that the custom of fasting was internationally known for some time. The law of Moses instituted the Nazarite vow of fasting. B) THE NAZARITE VOW IN THE LAW. “When either a man or a woman separates (Strong’s # 6381; alp) themselves to vow a vow (5087; rdn) of a Nazarite, to separate (6381) himself to He Is (hwhy): He shall separate (5144; rzn - vow?) himself from wine and strong drink ...” - Num 6.2-3. [About 1634 BC.] Iesous’ name was declared to be, “Wonderful/Separate” (6381/82; alp) by the prophet Isaiah (9.6). Matthew records that He was a “Nazarene, which was spoken by the prophets” (2.23). Moses specified a fast of seven days, and the presentation of an offering on the eighth day. Paul, the “one sent” to the Gentiles, is described to have done this for seven days in Jerusalem, in about AD 60 (Acts 21.2327). However, Matthew’s account ends with the fast, and resumes with an unrelated subject, and so, we cannot judge whether Iesous presented an offering after His fast of 40 days and nights. The history of fasting is continued in the book of Judges. C) BENJAMIN DEFEATS ISRAEL. Israel was commanded by God to make war with the tribe of Benjamin. They suffered initial defeat, and subsequent victory, but this describes the scene after the loss of many lives. “And they with all of sons of Israel, and all of people, and they came to house of God (la) and they wept, and dwelling them there to face of He Is (hwhy) and they fasted in day, the-this, until the evening; and they with offered burnt offerings and peace offerings to face of He Is (hwhy)” - Judg 20.26. [About 1150 BC.] Although the fast was short, the entire nation was involved, which would please the Lord. Again, this fast is a result of sorrow, as Jacob’s had been. Also it is followed by offerings, as Moses specified for the Nazarite vow. The history of the nation of Israel, and of other nations, substantiates the national

custom of fasting. Now we will consider the prophet Samuel. D) THE ARK OF HE IS (hwhy) RECOVERED. The sons of the high priest, Levi, without authority or respect for God, took the ark of the covenant into battle, and the enemy captured it. The Gentiles placed it by their idol, Dagon, and his hands fell off, and he fell on his face. That was enough for them! The ark was returned to the Jews. “SAnd they gathered at the Mizpah, they drew water, and poured out to face of He Is (hwhy). And they fasted in day, the-this, and they said there, ‘The sinning of us tp He Is (hwhy)’” - 1Sam 7.6. [About 1095 BC.] Water was very precious at that time, and offering it to God seems to have been an honorable act. Now we have a new factor introduced in the custom of fasting: They confessed their sins. The combination now includes, abstaining from food, and making an offering to God, and confessing their sins. Saul was anointed king of Israel later, in 1090 BC. The inhabitants of Jabesh Gilead fasted for seven days when Saul was killed (1Sam 31.13). David fasted until evening upon hearing the news of Saul’s death (2Sam 1.12). David also fasted seven days when his child by Bathsheba was dying. The prophet of God informed him that God was responsible for the death because he hated adultery. See: 2Sam 12.16-23. In the evaluation of the history of fasting, it seems fair to say that it was primarily for sorrow and repentance. However, men consecrating themselves, for a battle, or a gift to God also practiced the custom of fasting. The Nazarite vow, in the law, was specified for dedicating oneself to God. Now we will examine a particular mode of fasting. E) COVER YOUR LIPS. "To so, night to you from (without) vision ... and the sun comng her on the prophets and the darkness to you on of them, the day. And coming them, and shaming them, and confounding them, the diviners, and covering them on lips, all of them for no answer from Gods (myhla)” - Mic 3.6-7. [Written 755-689 BC.] At first glance, this appears to mean that the prophets, who have lost the vision, will cease to speak. But we must consider that they might also fast and mourn when they lost the vision. When compared to other uses of this expression “cover their lips,” the true meaning is more readily discerned. Ezekiel, and Israel, are instructed not to “mourn for the dead,” but to cover their lips. Ezekiel was a prophet, as the “seers” mentioned by Micah, but the nation of Israel did not consist of all prophets, therefore, this idiom must mean something else. “Sigh in silence, you do no mourning from [for] dead; the binding turban of you on you, and putting them, shoes of you on feet of you; and you not cover on lips, and do you will not eat bread of men of them (of sorrow)” - Eze 24.17. [Written 592 BC.] God told Ezekiel that he would take away “the desire of your eyes,” which was his wife, and that he was not to mourn for the dead. The phrase, “do not cover your lips,” could still mean either do not fast, or do not prophesy. But Ezekiel was for a sign to Israel: “And doing of you (T) them (M) as that doings of Me (YT) (ytyv[); you will not cover them, on lips and not you will eat them, bread men (of sorrow)” - 24.22. All of Israel was not made up of prophets, and so, this could not mean that they should not speak prophesy. Therefore, “cover your lips” means something else besides to refrain from prophecy. Micah’s “seers” were foretold to “cover their lips” when they lost the vision, but Ezekiel, and Israel, were commanded not to “cover their lips” when he lost his wife, and they lost Jerusalem and the temple. Then, “to eat man’s bread of sorrows,” is described (Ps 127.2) to be getting up early and staying up late, and worrying. God gives sleep to “His beloved.” The message to Ezekiel, and to Israel, is that it is too late to fast and mourn. Everything is doomed. “You should have listened earlier!” Do not fast. Do not “cover your lips.” Whether this is symbolic of mind-control, in which you are in constant awareness not to eat

food; or, whether they actually tied a cloth around their head to cover their lips and remind them not to eat, is uncertain. But the expression “cover your lips” does seem to relate to fasting. The history of fasting makes Iesous’ ordeal easier to understand. But the message is still unclear without an explanation of the length of time. 2) THE LENGTH OF FASTING PERIODS. A) MOSES’ 40 DAYS AND NIGHTS. “SAnd he was there with He Is (hwhy) 40 day and 40 night; eating not bread and drinking not water. And he wrote on the tablets of saying of covenant, the Ten Commandments” - Ex 34.28. [About 1634 BC.] Moses endured this test of physical stamina before the law, and Elijah under the law, and Iesous at the beginning of His fleshly ministry. Moses was employed by God to perform the ten plagues on Egypt, and to part the Red Sea, and to be a mediator of the law. These ten plagues were: Water to Blood, and Frogs, and Lice, and Swarms, and Pestilence, and Boils, and Hail, and Locusts, and Darkness Three Days, and the Death Angel’s Passover. (Note: These ten plagues are mentioned as antitypes under the New Covenant, and are all described in Revelation.) B) ELIJAH’S 40 DAYS AND NIGHTS. “And rising, and he ate and he drank; and he going in strength of the bread of her, the-this, 40 day and 40 night until Horeb, the mountain of the God (myhlah)” - 1Kin 19.8. [Ahab r. 915-895 BC.] Elijah was blessed by God in such a manner that he prayed and the rain stopped for three years and six months, and he prayed again and the rain resumed its natural operation. During the famine, he and a widow, and her son, lived on a fixed amount of flour and oil, and it never failed in quantity. He also called down fire from Heaven to consume his burnt offering after the priests of Baal had failed this feat with their god of stone. Elijah smote the Jordan River with his mantle, and passed over on dry land. The prophets of God, who were His instruments through which to work miracles, had both fasted for 40 days and 40 nights. Now we will compare Iesous’ fast. C) IESOUS’ 40 DAYS AND 40 NIGHTS. “And having fasted 40 days and 40 nights, afterwards He was hungry” - Mt 4.2 Iesous also had the power of the Spirit which Moses and Elijah had enjoyed. He called Lazarus out of the grave after four days of internment in grave-clothes (Jn 11.44), which implies embalming of the body. He commanded the sea storm to, “Be still!” And, it obeyed Him. Iesous also walked on the water, and healed the blind and the lame and lepers. Now we are faced with a serious judgment. “Will the human body survive 40 days and 40 nights without food and water?” Two extremists present their case: (1) For scientific reasons, some men doubt that this is possible, and so, they conclude that the Bible is not true; (2) On the other hand, some state their “blind belief” that this happened; but they have no convincing argument about how it happened. However, we have run across a man of moderation. Listen to him: “Here all Christ’s acts (most certainly his miraculous works) are not recorded for our imitation; some of them are only for our adoration; all his miraculous acts are not so. There can be nothing more sottish than for us to think, that because Christ (supported by the Divine nature) fasted forty days, therefore we are obliged to do it ... Christ God-man, the Divine nature supported the human; afterwards he was hungry, to show that he was truly man, touched with the feeling of our infirmities in all points tempted as we are, yet without sin, Heb iv. 15” - Matthew Poole, 1680.1 Poole points out that the Roman Catholic observation of Lent, where they replace meat with fish, is a cheap imitation of this miracle of Christ. Then, without mentioning their name, he attacks the Muslim fasting in the month of Ramadan, where they fast in the day but not in the night. Matthew

records that, “afterwards He was hungry.” Several expositors conclude that Iesous was in the ecstasy of the fellowship with the Father for the 40 days, and so, He did not feel hunger at that time. This does violence both to the grammar, and to the rules of logic, and to common sense. The word “afterwards” introduces a phrase that is limited to “afterwards,” and has nothing to do with before that time. These conclusions involve speculating into something that is not written in the text. This is adding to the Word. They also add that Moses and Elijah did not feel hunger during the 40 days. But let us critically examine the theory. If they felt no hunger during the 40 days, why would they be famished all of a sudden? These men are in agreement that all three were in great hunger when the ecstasy was over, and the story continued. Although Andrew Fausset attempted to interpret the case both ways, he had an acute observation: “But it is clear, from Mark’s statement that, ‘He was in the wilderness forty days tempted of Satan,’ and Luke’s ‘being forty days tempted of the devil,’ that there was a forty days temptation before the three specific temptations afterwards recorded” - Fausset, 1878.2 Our study of the history of fasting, and the plain statements of the other Bible writers, make certain that Iesous was subjected to temptation before the 40 days ended. And, our brothers in the writing business seem to have become too speculative on this subject. We have concluded that the Word of God is true. Therefore all three men fasted 40 days and 40 nights. But, bear in mind that all three men being discussed also performed other feats that are not intended to be copied. “Can you speak to a rock in the desert, as Moses did, and have a stream of water come forth?” Concerning Elijah, “Can you bring the widow’s dead son back to life?” Concerning Iesous, “Can you speak to a sea storm, and make it be still?” These three men, and Iesous was confirmed to be a man, had authority from the God to do mighty works. But we would be fools to try to match their wonders. Besides that, it would be blasphemy to attempt to equal the works from God, done by His Son. Therefore, “Believe it? Yes!” And, “Imitate it? No!” But then, “Who is Satan anyway?” Do you know? 3) WHO THE DEVIL IS. A) CONSTANTINE THE GREAT. “And he had warred himself [Middle Voice] in the Heaven (Government) ... And the great Dragon, the Serpent of old, the {one] being called Devil and Satan, was cast out, the [one] deceiving the whole world; he was cast into the Earth (Subjects of Government), and the messengers of him were cast out with him” Rev 12.7, 9. This is a parable of the Roman Empire. A parable is a true story in common everyday terms with a hidden spiritual meaning. The present Scripture under consideration has the most complete account of Satan’s fall from Third Heaven, which is the Eternal Abode of God. The Serpent tempted “Being” (Eve), after the Earth and the Heavens were created (Gen 2.4). Recall the Parable of Creation, how that “Heaven and Earth” represents kingdoms, while the backwards combination, “Earth and the Heavens,” signifies the universe. The “war in Heaven” resulted in Satan being “cast to Terra Firma (Earth).” Jude had this to say on the subject: “And the angels, the [ones] not having kept the domain of themselves ...” - verse 6. Primarily this parable is about the Roman Empire, but it sheds light on the fortunes of the Devil. Revelation is relating the war between Constantine the Great (Michael), in the west, and Licinius, in the east, and their two armies (his angels). They are pitted against Maxentius (Satan), in the west, and Galerius, in the east, and their armies (his angels). Diocletian had begun the persecution of the Christians in AD 303, and Galerius carried on the campaign beginning in 305. Michael won the war in 312, at the battle of the Bridge of Milvian. In 313, Constantine and Licinius ordered the Decree of Toleration, and the persecution of Christians was ended. Maxentius and Galerius and Maximinus (Devil and angels) were cast from Heaven (Government) to Earth (Subjects of Government). This is one example of how the Devil works through men of earth.

B) THE PATIENCE OF JOB. A study of the “sons of God” is necessary to understand the reference in Job to Satan. Basically, they are the families of the lineage of Iesous. “The giants, being (HYH) them (M) in earth in days, the-those, and also afterward of 'so what' (rva !k) they came them, sons of the Gods (myhlah; see: Genesis 1.1) (lineage of Seth) to daughters of the man (Cain), and they bore to them, the them, the mighty ones, from of old, men of the name (Cain)” - Gen 6.4. God put a mark on Cain with the order not to kill him, and he went out from the presence of God (Gen 4.16). He was cursed to be a vagabond, and separated from the sons of God. But the women did not listen to their Heavenly Father. This unholy alliance produced giants in the land. God destroyed the world with water (2492 BC), and Noah and his family was saved by water, which is a type of “dipping for forgiveness of sins.” Before the Flood, the lineage of Shem were the sons of God. Noah’s sons divided the population of the earth, and they were: Shem, Ham, and Japheth. Then the family of Noah was divided in the days of Peleg (Gen 10.25; 2361-2122). Joktan was the brother of Peleg. The genealogy of Iesous was Noah, Shem, Arphaxad, Salah, Eber, Peleg, Reu. (See: page 7.) Therefore, Joktan was divided from the genealogy of Iesous. Once again, we have the sons of God (Peleg); the daughters of men (Joktan). “And he was, the day, and they came, sons of the Gods (myhlah; see: Genesis 1.1) came to the presenting themselves of He Is (hwhy), and he came also, the Satan in among them” - Job 1.6, 2.1. Job’s age, about 257 years, was remarkable, for Moses died after 120 years. But Job mentioned, “the law.” Satan was recorded throughout the Bible to be in the congregation of the Lord. When the leaders teach this fact, the Body benefits. If it is neglected, the Body suffers. A personal conversation is depicted between God and Satan. No one else was aware of this until God inspired a writer to disclose the message. So then, Satan may have been in the midst of the congregation undetected. This is one of the records of an assembly before the Lord in the Bible. Jacob’s sons assembled before him for a blessing (Gen 49), but that was earlier. However, the words “present themselves before He Is,” and, “assembly,” and “congregation” are used to represent “the sons of God.” In their private conversation, God granted Satan permission to test Job, but not to touch the body. Satan killed Job’s seven sons and three daughters, and had all of his cattle stolen; but Job passed the test. In a second conversation, Satan complained that anyone would be faithful if the body was unharmed. Therefore, God assented to Satan afflicting the body, but not to kill him. Job was plagued with boils from the sole of his foot to the crown of his head. Once again, he passed the test. This is the patience of Job. The message is intended for us in the present day. These are examples of how Satan operates, who tempted Iesous in the wilderness. He has a lot of tricks in his bag. We shall see what efforts he makes to cause Iesous to sin. (Note: All of the names of Satan should be capitalized because they are proper names. Whoever began the habit of capitalizing Satan but not the Devil has erred.) 4) THE DEVIL’S TRICKS AND IESOUS’ VICTORY. A) STONES TO BREAD. “And approaching Him, the [one] Tempting came to Him, he said, ‘If You are Son of God (Uioj tou Qeou), command that these stones become loaves of bread (artoi).’ But The [One] answering and said, ‘It is written, “Man shall not live on bread alone, but on all saying coming out through mouth of God (Qeou)’” - Mt 4.3-4; quoting Deut 8.3. First of all, we note that the Devil considered Iesous to be the Son of God, by implication. The Devil is a sneaky fellow! He knew that a good part of Iesous’ mission was to convince men of Israel that He was indeed the Son of God. This indisputable fact is stated dogmatically, and also implied in many Scriptures. See: Mt 16. 16; Jn 1.34; Acts 2.36, 3.14-15, 8.37, 9.20; Rom 1.4; 2 Cor 1.19; Gal 4.4; Eph 4.13; Heb 4.14, 6.6, 7.3, 10.29; 1Jn 1.7, 3.8, 4.15, 5.13; 2Jn 3; Rev 2.18. This is not intended to be a complete list of the Scriptures announcing that Iesous is the Son of God, but a small sample for

any who are unaware. Zoroaster, the prophet of Media, in 600 BC, and the Jews in the first century, and the following periods, and Muhammad, in AD 626, and the current Seventh Day Adventists, and Jehovah’s Witnesses, have all denied the Son of God. John describes them in these words: “In this, they are known, the Spirit of the God (to Pneuma tou Qeou): All spirit the [one] confesses Iesous Anointed (Ihsoun Cristoun) having come in flesh from of the God (ek tou Qeou), and all spirit, the [one] not does confess Iesous Anointed (Ihsoun Cristoun) having come in flesh is not of the God (tou Qeou). And this is the [one] of the Antichrist (tou anticristou), the [one] you have heard, for He is coming himself [Middle Voice], and is now already in the world” - 1Jn 4.2-3. The congregations at this time, being described by John, had the spirit of prophecy. But although some were prophets of God, others were false prophets. Note that the prophets of God believed that both “Iesous” and “the Anointed” had come in the flesh. Some atheists denied only that “the Anointed” had come in the flesh, while others denied that neither the “Anointed” nor “Iesous” had come in the flesh. But, the Devil had recognized Iesous as the Son of God! What does this say about the deniers today? Iesous was “in all points tempted as we are, yet without sin” (Heb 4.15). However, if Iesous had performed a miracle to relieve his hunger, then He would not have truly shared the nature of man, so that He “could sympathize with our weaknesses” (4.15). But Iesous overcame the temptation, to the glory of the Father. When we enlarge the Scripture quoted by Iesous, our understanding is also increased: “And He humbled you, and He allowed you to hunger, and He fed you with manna that you did not know and they knew not, fathers of Me (YT) of you ($ytba) to order the teaching of you for man he will not be on bread to himself; for the man he will be (hyhy) on all of from going (acwm) mouth of He Is (hwhy); the man he will be” - Deut 8.3. The men of Israel complained to Moses that he had led them into the wilderness “to kill this whole assembly with hunger” (Ex 16.3). Then God spoke (this represents “every word”) that he would “rain bread from heaven for you” (16.4). Therefore, whether we eat, or whether we hunger, is determined by the “word of the Lord.” Iesous also taught that, “I have food to eat of which you do not know” (Jn 4.32). In light of this last verse, we interpret the message in Matthew to have a double-meaning. In the first application, man does not receive the bread for bodily nourishment unless it is declared by the God; as the instance in Exodus (16.3-4). Secondarily, man does not receive the word of eternal life except when it is pronounced by the mouth of God. (Long ago, men dogmatized the Bible so badly that they taught that every verse had only one meaning. However, Iesous taught in parables. A parable has a double-meaning.) In the present dispensation, Iesous has declared that we are saved by the book of Revelation. See: Rev 1.3. But the Pope, and other similar churches, have banned belief in Revelation today. Men are remaining in the shadow of death due to the lack of believing “every word.” They even ridicule Iesous’ dispensations today! Why does Paul employ the word, if there is no such thing? Why does Peter teach three eras of man on earth? See: 2 Pet 3. Our nation is in the dark today! B) THROW YOURSELF DOWN. “Then the Devil he took Him (Iesous) up into the holy city, set Him on the extremity (pinnacle) of the temple, and said to Him, ‘If You are son of the God (Uioj tou Qeou), throw Yourself down ...’ The Iesous (O Ihsouj) said to him, ‘It is written again, “You shall not tempt the Lord the God of you (O Kurios O Qeoj sou)”’” - Mt 4.5-7; quoting Deut 6.16, Ex 17.7. The Devil has done it again! He has implied that Iesous is the Son of God. Satan is a good witness for us in some things that he says. Israel “tempting God,” is described by these words, recorded by Moses: “And calling name of the place ‘Massah’ and ‘Meribah’ of contention of sons of Israel, and of tempting of He Is, to saying, ‘The Being (vyh) He Is (hwhy) in among us or not?’” - Ex 17.7.

The Devil quoted the Scriptures to provoke Iesous to sin; and Iesous recited them to rebuke Satan. Once again, the verse quoted refers to Israel wanting food. What was suggested to Iesous, by the Tempter, was unrelated to food, but the principle of tempting God was the same in both cases, and so, Iesous recited the case of Israel whining about food again. Iesous could wait until the temptation was over, and Satan would remove Him from the pinnacle of the temple; or he could wait for God’s good pleasure to return him to the ground; but He refused to tempt God by throwing himself down, as the Devil desired Him to do. We are instructed in the Bible to “wait on the Lord.” Zedekiah, and the nation of Judah, were being threatened by Babylon, and immediately they sent messengers to Egypt seeking military aid. God, through His prophets, rebuked them, and said, “Why did you not come to Me?” See: Isa 30.1-7, 2Kin 24.7, Jer 37.5-8. But Iesous was not so foolish, as Satan had hoped. He refused to tempt the Lord God. Presently, churches are running all over looking for help because of their sad state of affairs. Some are looking for a new (and perverted) Bible translation; others have founded their hopes on the Dead Sea Scrolls; others are teaching Philosophy (condemned - Col 2.8); others are trusting in a new interpretation of the Bible; others feel that comparative religion (including the pagans in the church teaching) is the answer; but none have thought to return to the Bible; none have suggested to seek the Lord. They should have followed Iesous’ example. C) FALL DOWN TO ME. “Again, the Devil taking Him along into an exceedingly high mountain, and showes him all the kingdoms of the world and the glory of them. And he says to Him, ‘All these I will give to You if falling down (pewwn) You will fall down (proskunnshj) to me.’ Then Iesous (Ihsouj) said to him, ‘Away behind me, Satan! For it is written, “Lord the God (Kurioj ton Qeon) you will fall down to (proskunhseij), and Him you will serve”’” – Mt 4.8-10; quoting Deut 6.13-15. [Note: The word “worship” originated with Middle English (12th to 15th centuries), and was substituted for “fall down.” Our conclusion is that the word “worship” does not belong in the Bible translation. Josephus renders, from the Greek, “fall down and fall down to God” to mean: “fall on his face and on his two hands” - Antiq. 10.11.7; Dan 8.17. This is from Bauer’s Lexicon.3 Bauer notes that this word in the Greek is usually employed with the dative case; i.e., “to God,” and “to Him.”] The books of Exodus and Deuteronomy, by themselves, condemn serving “other gods” 21 times. The message is repeated throughout the Old Testament. One of the reasons cited for the destruction of Jerusalem and the temple, in 588 BC, was their love for idols, and “high places,” and “groves,” and “the work of their hands.” Our God is a “jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me” (Ex 20.5). This is the first of the Ten Commandments. Although it is a priority to God, it has been ignored by the children of God repeatedly. But then, the Son of God knew the heart of the Father. Satan is “sent packing,” after having failed in his purpose. Although it is not mentioned here, “Faith is the victory!” Iesous was the greatest God-man to ever live. He knew the power and the wisdom of the Heavenly Father better than all others, and so, He would naturally expect to be delivered from temptation before it could overcome Him. Professional athletes who consistently succeed, have faith in themselves (and some in Iesous) that they are better than the opponents. This feeling of superiority breeds confidence that is hard to undermine. Paul compares spiritual warfare to athletic contests and worldly battles between nations sometimes, and he sums up this confidence that we are promised, “I am able to do all things through The [One] strengthening me, Anointed (Cristw)” (Php 4.13). D) ANGELS MINISTERED TO HIM. “Then the Devil leaves Him, and look, angels aproached and were serving Him” - 4.11. This is living by “all saying going out of mouth of God.” The Father spoke, and the angels came. The Devil had been beaten by faith in the word of God. Iesous was the only man to live a sinless life, and to be counted worthy as a sacrifice for our sins. We are saved by faith in the blood of the Lamb, and by obedience to the commands of God. The servants of God can also defeat Satan. And this has been demonstrated by the “subduing of kingdoms” (Heb 11.33). The writer of Hebrews was detailing the men

of faith under the Old Covenant, but Iesous predicts the men of faith in the New Covenant subduing kingdoms. These events were yet future when the Bible had been finally, and completely compiled. See: Rev 11.15, 12.10-12, 14.3-4, 16.5-6, 19.1-3. “God (Qeoj) was manifested in flesh (Mt 2.11), He was justified in Spirit (en Pneumati) (Mt 3.16), He was seen by angels (Mt 4.11), He was proclaimed in Gentiles (Acts 10.42), He was believed in world (Gal 3.27), He was taken up in glory (Acts 1.9)” - 1Tim 3.16. Iesous is the perfect example for His servants. Therefore we overcome temptation by reciting the Scriptures, and rebuking the Devil, and waiting on the Lord -- for He will deliver a way of escape. One other prominent feature of men who do not give in to sin is that they keep busy. “Idleness is the Devil’s workshop.” Then we are exhorted to pray for relief from all of our troubles. Fasting and prayer are connected frequently in the Bible, and it is hard to imagine why Iesous would fast 40 days and 40 nights if He was not praying. See: Neh 9.1-2; Ps 35.13, 69.1-10, 109.21-24; Jer 36.6-7; Dan 9.3; Joel 2.15-17. E) LIGHT HAS DAWNED IN THE SHADOW OF DEATH. “And leaving the Nazareth, comong, He settled into (eij) Capernaum, the [one] along sea, in regions of Zebulun and Naphtali, so that the [thing] might be fulfilled spoken by the prophet Isaiah, saying, ‘Land of Zebulun and land of Naphtali. [by] way of sea, beyond of the (tou) Jordan, Galilee of the Gentiles; the people, the [ones] sitting in darkness saw a great light, and the [ones] sitting in region and shadow of death, Light sprang up on them’” - Mt 4.13-16; quoting Isa 9.1-2. The nativity of Iesous was at Nazareth, where He was conceived by the Holy Spirit. When Augustus Caesar decreed a tax on the world (Roman Empire), everyone went to their own city (where they were registered at birth; Lk 2.1-3). Joseph and Mary went to Bethlehem while she was still pregnant. Iesous was brought to term at Bethlehem, being born in a stable. When the “days of her purification had passed,” Mary took Iesous to Jerusalem, presented Him to the priest, and offered a gift to God. Mother and Child returned to Nazareth, where she had first learned from the angel of her Child by the Holy Spirit. At the appointed time, Iesous sought out John the [one] of the Dipping, and was “dipped” (for our example; meaning, as an adult), and was announced to be the Son of God, and anointed with the seven Spirits of God, in response to prayer. See: Lk 3.21-23, Isa 11.1-4. Luke records that Iesous was “about thirty years of age,” meaning, in the common use of the term “about,” that He was not exactly thirty years old! But Nazareth was too small a town for the witnessing that the Lord had in mind, and so, He made Capernaum His headquarters during His ministry in the flesh. Capernaum was a trade center, and is depicted in these words: “And you, Capernaum, the [one] having been exalted to [place] of the (tou) Heaven (Government), you will be brought down to [place] of the (tou) Hell; for if in Sodom were done the powers done in you, she would have remained to [time] of the (tou) day” - Mt 11.23. What were these works, referred to by Iesous? A paralyzed man was healed (Mt 8.5-6), as was Peter’s mother-in-law (8.15), and many demon-possessed (8.16). But they were hardened against their God, and set in the way of sin, for the most part. The Gentile writers such as Josephus, who was not a true prophet; would claim prophecies and miracles that they had done years before the announcement. In the case of Josephus, after Vespasian and Titus had both died, he claimed that he had prophesied that they would become emperors. This was written in AD 95. The inhabitants of Capernaum were probably familiar with this procedure, and may possibly have been deceived. But Iesous did miracles before everyone’s eyes! He did not need to boast about something 20 years ago, as Josephus would do later. But for the most part, the citizens were unaffected by the miracles of God. This choice of residence by Iesous resulted in many journeys on foot to Jerusalem for the holy days. The trip was about 75 miles one way. See: Mt 16.21, 19.1, 20.17; Jn 2.13, 23; 5.1, 7.10, 10.22, 12.12. Several times they passed through the country of Samaria, which some priests would avoid by crossing over the Jordan River, and taking the eastern route.

Matthew’s quote of Isaiah, above, was only one of many Scriptures about Iesous (and New Jerusalem) being the “Light of the Gentiles.” The reader should consult these references: Isa 9.1-2, 11.10, 42.1-6, 49.6; relating to Iesous. Also see: Isa 49.22, 54.1-3, 60.1-5, 11, 6; 61.6-9, 62.2, 66.12, 19; referring to New Jerusalem in AD 77-78. Now, Iesous announced why He came to Earth (Israel): “From then the Iesous (O Ihsouj) began to publish and to say, ‘Reform, for the kingdom of the (New) Heavens has drawn near’” - Mt 4.17. Daniel had already dated the “kingdom of Heaven:” “And in the days of her of them (nwhymwybw) that of these kings, God of Her (hla), He will raise up the (A) Heavens (Governments) a kingdom which She will not be destroyed to ever of them; and kingdom of Her She will not be left to other people; She will break and She will consume all of those, the (A) kingdoms, and She will stand to the evers” - Dan 2.44. NOTE: In Chaldean, the suffix "A" is translated, "the." The kings mentioned by Daniel were Babylon, and Persia, and Greece, and the “beast with iron teeth,” which was Rome. See: Dan 2.38 (Nebuchadnezzar), and 8.20 (Media and Persia), and 8.21 (Greece). This kingdom was foretold over 500 years ahead of time. But then, God does not like confusion, and so, He had Daniel explain that this kingdom, in the days of the Roman Empire, was the resurrection. Read: Dan 7.9-10; and 12.1-3; which described the resurrection during the Roman Empire. “Those great beasts, which are four, are four kings, which arise out of the earth. But the holy ones of the Most High shall receive the kingdom, and possess the kingdom to ever, and to ever of evers” - Dan 7.17-18. [This meant the resurrection during the Roman Empire.] Daniel’s parallel prophecies in Chapters Two and Seven and Eight, name the first three beasts to be: Babylon, and Persia, and Greece, and common sense dictates that Rome follows these three. The angel informs Daniel, and us, that “the judgment was seated, and the books were opened” (7.10) during the Roman Empire. Then, “One like the Son of man, coming on the clouds of Heaven” (7.13) was during the Roman Empire. But the “sent one” (apostle), Paul, states it much more dogmatically for us: “Now this I say, brethren, for flesh and blood not able to have inherited kingdom of God (Qeou); nor the corruption will inherit the incorruption” - 1 Cor 15.50. Iesous stated that “the kingdom of (New) Heaven is at hand;” while Paul said that we have to have our bodies transformed to enter the kingdom. Evidently, the resurrection is referred to here. But Matthew quotes Iesous’ precious words, at another time, which equate the “kingdom of (New) Heaven” to the “coming of the Son of man.” Consider these words of our Lord: “Then the kingdom of (New) Heaven of the Heavens (Governments) will be (future in AD 32) likened to ten Virgins (Congregations) who, taking the lamps of them, went out into meet of the Bridegroom (Iesous) ... Watch, therefore, for you know not the Day (Year) nor the Hour (15 Days) in the [time] the Son of the man (O Uiosj tou anqrwpou) of the coming” - Mt 25.1, 13. Why all the confusion? The meaning is very obvious. The “mark of the Beast” is the stumblingblock for men seeking God. Although He has warned them repeatedly, they chose not to listen to their Maker. The Pope teaches that the “day of the fiftieth” (Pentecost) was the kingdom of God, and that the resurrection is at the end of the world. But Iesous said, “this generation!” was the resurrection, and the kingdom. See: Mt 16.28, 24.34. Matters not! Men still believe the Pope. Our Savior said, “Some standing here shall not taste death!” Matters not! Men prefer the words of the Pope to the words of God. Most ignorance may be laid at the Pope’s feet. The “traditions of men” are devastating! The following chapters will clarify these misunderstandings about the Bible.


"Then He saw two brothers walking alongside the Sea of the Galilee, the [one] being called, ‘Rock’ (Petron), and Andrew the brother of him, casting a circular net into the sea, for they were fishermen. And He says to then, ‘Come after Me, and I will make you fishers of men.’ And the [ones] immediately, leaving the nets followed Him. And having gone forth from there, He saw two other brothers, James the [son] of the Zebedee, and John the brother of him, in the boat with Zebedee, [boat] of the father of them, mending the nets of them. And, He called them. And the [ones] immediately leaving the boat, and the father of them, followed Him. And the Iesous went about the whole of the Galilee teaching in the synagogues of them, and publishing the good message of the kingdom, and healing all disease and all sickness in the people. And the report of Him went forth into whole of the Syria. And they brought to Him all the [ones] having badly having various diseases and suffering torments, and being possessed of devils, and being moon-smitten [lunatics[, and palsy. And He healed them. And the large crowds followed Him from [place] of the Galilee and Decapolis and Jerusalem and Jordan beyond [plain] of the Jordan” - Mt 4.18-25.

6 THE BODY (Israel; Mt 5) Iesous was in Galilee (the southern boundary of which was 70 miles north of Jerusalem) in the “fifteenth year of Tiberius” (Lk 3.1), which was about September 25, 28 AD. He came to His own (Israel), and they received Him not. The children of Israel were the “chosen people of God.” “In day, the-this, then David giving (ntn) in first [order] to give thanks to He Is (hwhy) in hand of Asaph and brother of him: 'Seed of Israel, servant of Him, son of Jacob, in choosing of Him!’” - 1Chr 16.7, 13. But, Moses had already prophesied that the nation of Israel would die. See: Deut 28.22. However, that “a remnant should be saved” was also declared by God. See: Isa 11.11. These two messages are reconciled by the promise of a “New Heavens and a New Earth” (Isa 65.17, 2Pet 3.13). Therefore, physical Israel was destroyed, but spiritual Israel was founded from the remnant of the people. Each of these three propositions is stated dogmatically, and unless we accept them all, we cannot comprehend the message of God. But then, even the Wife of God is divorced! “So saying He Is (hwhy), 'Where this certificate of divorce of mother of you, whom sending of Me (YT) of Her (H) (hythlv)? Or, who from creditors of [Me] that selling of Me (YT), you to him, Look, in iniquities of you (Israel) He (N) sold of (Y) you (TM) (mtyrkmn), and in transgressions of you, sending away mother (Israel) of you” - Isa 50.1. The “virgin daughter of Zion” (Lam 2.13), and “the virgin of Israel” (Jer 18.13), represent

different governmental dispensations whenever a new king would rule. The transgressions of the “mother” began with the selling of the prophet, Joseph, into slavery by his brothers. Then David’s reign as king (1043-1010 BC) would constitute one “daughter,” and Josiah (640-10) would be a later “virgin daughter of Zion,” and Nehemiah as governor (455-443) would become another “daughter,” and so forth. God, speaking through the prophet, Isaiah, identifies Israel as His divorced wife. Jeremiah has the same message: “Look, days coming them, saying He Is (hwhy), and making of Me (YT) a NEW COVENANT with house of Israel and house of Judah NOT as covenant that cutting of Me (YT) with fathers of them in day the strengthening of [Me] in hand of them to the going of them from Earth of Egypts (always plural), that breaking of them of covenant of Me (YT), and I, Man of Me (ytl[b yknaw; meaning, "Husband") to them, saying He Is (hwhy). For this the (New) Covenant that making of Me (YT) with house of Israel after of (yrxa) the days, the-those, saying He Is (hwhy), giving of Me (YT) of law of Me (YT) in minds of them and I will write Her on heart of them, and lives of Me (ytyyhw) to them to [be] Gods (myhlal); and the-them (they: HMH) will be to Me to people. And not they will teach again man of neighbor of him and man of brother of him, to saying, 'Know Him,' of He Is (hwhy), for all of them, they will know desire of Me (YT) (ytwa) to from least of them and to greatest of them, saying He Is (hwhy), for I will forgive iniquity of them and to sins of them, I will not remember again” - Jer 31.31-34. [Today Iesous is the Bridegroom and New Jerusalem the Bride.] In the “Sermon on the Mount,” which will follow, Iesous will describe Israel as a “Body.” The right side of the Body is cancerous, and condemned by Iesous to be cut out and cast away. This is needed in order to save the left side of the Body. And then, when the resurrection comes (AD 77), after the destruction of Jerusalem and the temple (AD 70); the left side will be resurrected to Third Heaven. Prior to this event, “two-thirds in it shall be cut off and die, but one-third shall be left in it” (Zech 13.8). Paul taught that some would be grafted back into their own vine, “if they do not continue in unbelief” (Rom 11.23). Those who were saved came out of Second Israel and formed Third Israel; or, New Jerusalem. These are the Three Israels mentioned in the Introduction. Now we have laid the proper foundation for understanding the message. 1) THE STEPS OF SALVATION. Iesous is confirming the law of Moses at this time. Men have invented a phrase, “that He expanded the law.” But this is seen to be a faulty conclusion. The principles of the New Covenant teaching are found in the law; and Iesous teaches that the law will not pass away until Israel dies; or, until “Heaven and Earth pass away” (Mt 5.18). Most of these steps apply to both First Israel and Third Israel; however, First Israel was resurrected, and so, they never inherited the Earth (Israel), while they were in the flesh. Nevertheless, they ruled “over the Earth” (New Jerusalem). See: Rev 5.10; “on the Earth” is properly “over the Earth.” Now we shall observe the “confirming of the law by Iesous.” SAVED BY THE BEATITUDES. A. “Blessed the poor in the spirit, for theirs is the kingdom of the Heavens (Governments)” - Mt 5.3. We actually have three kingdoms of the Heavens described for us in the Bible. Isaiah states the case like this: “For looking of Me, creating (arwb; see: Genesis 1.1) Heavens, new ones (plural; #’s 2 & 3)) and a New Earth (sing.); and and not She will come Her to heart ” - Isa 65.17. [This is entitled, “The law and the prophets.”] “Heavens and Earth” are symbolic for Israel; as well as other nations, such as, Babylon (Isa 13.10-13), and Egypt (Eze 32.7-8), and Edom (Isa 34.4-5), and Rome (Rev 8.12), and the Papacy and the Pope in AD 1870 (Joel 3.15-16; Rev 19.20). Always the plural “Heavens” is employed, suggesting a


succession of governments; or, kingdoms; or, physically, the strataosphere of the Skies (Heavens). At other times, the same plural term is utilized in describing the fall of a nation, “I will shake Heavens and Earth.” The “fall” would seem to apply to one particular king’s reign. But Isaiah, and Peter (2Pet 3.13), are picturing the creation of “two New Heavens and one New Earth.” One new “Heaven and Earth” is found to be New Jerusalem. See: Rev 21. What is the other New Heaven? Iesous portrays this in Chapters Four and Five, of Revelation, as a New Third Heaven. First Heaven is physical Israel, and Second Heaven is New Jerusalem; but what is Third Heaven? Paul was “caught up to the Third Heaven” (2Cor 12.2). His experience seems to describe the Eternal Abode of God, because he heard things “that it is not lawful to speak.” [These "things" were probably about the New Covenant kingdom, which his readers would not see because they would be resurrected in AD 77.] Some will ask, “How can the Eternal Abode of God become ‘New?’” Chapters Four and Five, of Revelation, describe this as the addition of men of earth to the Abode of God (5.13); which makes it “new.” Therefore, God created two “New Heavens,” and one “New Earth.” The resurrection to Third Heaven (#1) and New Jerusalem (#2), on earth, produce the total prophecy fulfilled. The “poor in spirit” are recorded to be like these men: “From raising poor from dust, and He exalts beggar from dunghill to 'the He will restore' (byvhl) with princes, and He will inherit them [to] throne of glory, to He Is (hwhy), from distress of Earth and being of world of them” - 1Sam 2.8. Therefore, we had better begin to respect the poor and the beggar more than formerly. “He Is (hwhy) [being] near to broken of heart, and He saves broken of spirit” - Ps 34.18. Two preachers had a public debate about which one of God’s resurrections to cast away for their church teaching (in order to agree with the Pope). See: 1Cor 15.22-24 and Rev 20.11-15. Had either one of them possessed a broken spirit he would have learned to count to three! Maybe he would have convinced his opponent in the debate. “The God (O Qeoj) be merciful to me the sinner” - Lk 18.13. [Law and the prophets - Ps 34.18.] This is the first step to salvation. Man must realize that he is lost and seek the truth. CONTRA: “Pride to face of destruction and high spirit to fall of them” - Prov 16.18. B. “Blessed the [ones] mourning, for they will be comforted” - Mt 5.4. After we are made aware of our sinful condition, then mourning is in order. Our sins have caused the Lord Iesous torment when they were carried to the cross in His pure, and sinless, body. We have all defiled the pure body of the Lord Iesous, and contaminated His purity. We are all responsible for Iesous’ death. He died for the sins of the world. “In day, the-this, he will be great, the mourning in Jerusalem, as mourning at Hadad Rimmon in plain of Megiddo” - Zec 12.11. [Law and the prophets.] Zechariah goes on in detail about the house of David (king), and the house of Nathan (prophet), and the houses of Levi and Shimei (priest and scribe), and all the houses that remain (Earth). This represents “Heavens and Earth” (Israel). The Sun (king), and Moon (priesthood), and Stars (prophets) constitute the “Heavens;” while “all that remain” are equivalent to the “Earth.” “I tell you, ‘Not at all, I tellyou, but if you reform not you will all likewise perish’” - Lk 13.3. The knowledge of our sinfulness requires reformation of our lifestyle.


“For the sorrow according to God (Qeon) produces sorrow [and] reformation to salvation without regret, but the sorrow of the world produces sorrow [to] death” - 2Cor 7.10. “Repentance” is sorrow over evil done; but it is the sorrow of the world that works death. “Reformation” is a change in lifestyle for the better; to bring our will in alignment with God’s will. The “mourning” of New Jerusalem, and their “reformation,” is described: “And then will appear the sign of the Son of the man (tou Uiou tou anqrwpou) (Heb 9.8) in the Heaven (Government), and then all the (12) Tribes of Earth (Israel) will mourn ...” - Mt 24.30; see: Zec 12.10-14; Rev 1.7. “Heaven” is the Government of physical Israel which has just been destroyed in the war with Rome (Mt 24.28-29). This means “some of each of the twelve tribes mourn,” for Paul stipulates they should be saved, “if they continue not in unbelief.” This means that some did, and others did not reform, although all “mourned.” (See: Mt 9.13, Lk 24.47, Acts 17.30, Rom 8.19-23, Rev 1.7.) Faith in God, and in the Word of God, promotes the “fear of He Is.” Then mourning and reformation follow. CONTRA: “Therefore, to you who believe, He is precious; but to those who are disobedient, ‘The Stone which the builders rejected has become the chief cornerstone,’ and, ‘a Stone of stumbling and a Rock of offense’” (1Pet 2.7-8). What may we expect next? C. “Blessed the meek, for they will inherit name [onomoa) (klhrovonhssusi) [for] the Earth (Israel)” - Mt 5.5. [And, ‘What was the name of the Earth?’” -- New Jerusalem - Rev 21.2.] First Israel (the saved before the resurrection) inherited the “reign over the Earth” (New Jerusalem). See: Rev 5.10: “You (Lamb) ... have made us kings and priests to our God, and we shall reign over the Earth (New Jerusalem).” Then Third Israel; or, New Jerusalem actually reigned, and is reigning, on Earth (Terra Firma). This has been declared by Iesous: “Look, the tabernacle of the God (tou Qeou) with of the (tou) men, and He will dwell with them, and they shall be His people, and He, the God (O Qeoj) will be with them ... And the nations will walk in (New Jerusalem) light of Her, and the kings of the earth (thj ghj) bring to Her glory and honor of the nations to her” - Rev 21.3, 24. The “inheritance” is out of chronological order here; but the order to be “meek” is in the proper place. The prophets describe meekness like this: “That of (yrva) lifting transgression, covering of sin.. That of (Blessed) man He Is (hwhy), He counts not against him iniquity, and no deceit in spirit of him” - Ps 32.1-2. When this was written transgression was covered by animal sacrifices, and by prayer and fasting, and by keeping the law of Moses. However, now (the period that Matthew was describing), John the [one] of the Dipping, and the Lord Iesous (O Kurioj Ihsouj), had instituted “dipping for forgiveness of sins.” The meek man would obey. But many churches have ignored meekness, and invented church creeds without “dipping;” or, in the case of the Baptists, with “dipping,” but not for forgiveness of sins. “For from blessing of Him they will inherit Earth (Israel) and from cursing of Him they will be cut off” Ps 37.22. [The law and the prophets. This last parameter is contra.] Josephus records that 1,100,000 were killed in the war with Rome (AD 66-74), and 97,000 were sold into slavery. But the meek obeyed the Lord Iesous, and “fled to the mountains” (Asia Minor). Some fled from war even before they were saved. “It pays to listen to God!” D. “Blessed the [ones] hungering and thirsting [for] the righteousness, for they will be filled” - 5.6.


Iesous (Ihsouj) is the “Sun of Righteousness,” and His servants have the Spirit of the Anointed (Php 1.19). Both the Word of God and the Spirit are pictured as hungered and thirsted for by the saved. “To so, saying Lord of [me] He Is (ynda hwhy), 'Look, servants of [Me], they will eat, and with then (M) (mtaw), you will be hunger them; look, they will drink, servants of [Me], and with then youll thirst them; look, servants of [Me], they will rejoice, and with them, you will confound them, look, servants of [Me], they will sing in beauty of heart, and with them, you will cry them from grief of heart, and from brokenness of spirit, you will howl” - Isa 65.13-14. [The law and the prophets.] New Jerusalem being established is defined by Isaiah in this place, and Israel is disowned by God. Iesous’ servants “fled to the mountains,” but physical Israel fought and died. Josephus records the fulfillment of the prophecy of Moses, that a woman should eat her infant child (Deut 28.56-57; Wars of Jews 6.3.4). The famine was awful! The stronger killed the weaker suspected of having food. The “eating and drinking” of Isaiah included “they shall be filled” (Mt 5.6). “Filled with the Spirit;” see: Lk 1.15, 41, 67; Acts 2.4, 4.8, 31; 9.17, 13.9, Eph 5.18. “Full of the Spirit;” see: Lk 4.1, Acts 6.3, 5; 7.55, 11.24. Is the Holy Spirit “righteousness?” Iesous was anointed with the seven Spirits of God (Isa 11.14), and one of these Spirits was “Righteousness” (11.4). Iesous symbolizes the sixth Spirit, which is “Atonement,” and He had been declared by inspiration of God to be, “The Sun of Righteousness” (Mal 4.2). Therefore Righteousness is directly and indirectly named as a Spirit of God. “Hungering and thirsting after Righteousness” is described by James: “If any of you lacks Wisdom, he will ask from God, The [One] giving to all liberally and without reproach, and it will be given to him. But he will ask in Faith, nothing doubting, for the [one] doubting is like a wave of sea driven by windand being blown. For he will no suppose this, that he will receive anything from [mercy] of the Lord (tou Kuriou); a double-minded man, unstable in all his ways” - Jas 1.5-8. Hucksters are always promoting “quick-fixes” for getting saved, or for receiving the Holy Spirit. But James pictures a long, trying, continuing operation for being “born of the Spirit.” The Jewish “good message” (gospel) is the culprit! God poured out the Holy Spirit on public assemblies of men, and the results were immediate and evident to all. But this only happened twice. On the “day of the fiftieth” (Pentecost) this happened to 120 servants of God, and the Jews saw the immediate result. Peter saw this happen to Cornelius and friends, “as to us at the beginning.” But this “outpouring of the Holy Spirit” is never mentioned again until New Jerusalem. See: Rev 21.1, Zec 12.10. (Even then, it was not instantaneous. Isaiah says that it continued for “one day” (year). See: Isa 66.8. Then Iesous describes it to have been month by month for 12 months. See: Rev 21.17, 22.2. [12 Tribes X 12 Months = 144 Cubits of Salvation. - Isa 60.18.] Continuing Faith is necessary to receive Wisdom; besides many years of Bible study. However, Iesous was in a hurry, for He wanted His operation of “saving a remnant” to be completed in the lifetimes of the “ones sent,” whom He had trained. Therefore, He instituted the “laying on of hands,” and men received the Holy Spirit immediately. See: Acts 8.14-17, 19.5-6. This is the reason for darkness today! We do not live in the Mediterranean area, but no one attending a church would believe this fact. And, we are not in the first century AD, but that is all the churches talk about in their assemblies. The Jewish “good message” is dead and gone, and we are in the New Covenant dispensation; but most denominations even preach against “dispensationalism.” Why did Paul use the word? See: 1Cor 9.17, Eph 1.10, 3.2; Col 1.25. The writer of Hebrews even mentioned that that dispensation “is becoming obsolete, and growing old, is ready to vanish away” (8.13). Paul declares its doom in firm language - 1Cor 13.8-10. But then, no one will listen! And so, darkness reigns today. [This is not intended to justify every teaching of “dispensationalism.” If it is not found in the Bible: it is wrong!]

Today the seven Spirits of God are received by earnest prayer. But this is only after obedience to the previous steps mentioned: humble spirit (confess sin), and mourning (reform life), and meekness (dipping). CONTRA: “Now the works of the flesh are evident ...” (Gal 5.19-21). E. “Blessed the merciful [ones], for they will be shown mercy” - Mt 5.7. The history of the Protestant churches is full of examples of teachers totally devoid of mercy (consider the English Inquisition). But the writers do not always represent the thoughts of the congregation. “That of (yrva) from considering to poor; He Is (hwhy), He will deliver him in time of trouble. He Is (hwhy) will preserve him and he will be (hyhyw), the that (rvah) in the earth; and not You will deliver him in will of enemies of him. He Is (hwht), He will strengthen him on bed of faintness; all of bed of him, He will sustain him in sickness of him” - Ps 41.1-3. [Law and the prophets.] Iesous was establishing the law, as will become much clearer in the following verses, and He commanded His servants to “obey the scribes and Pharisees who sit in Moses’ seat” (Mt 23.2-3). Men have become confused by Paul’s prohibition of obeying the law, which was directed to the Gentiles only. See: Col 2.14-16. That a double standard existed in the first century is made clear by these Scriptures: “but glory, honor, and peace to the [ones] working the good, borh to Jew first, and to Greek. For there is no partiality with the God (tw Qew). For as many as have sinned without law will also perish without law, and as many as have sinned in law will be judged through law ...” - Rom 2.10-12. The law was to remain for the Jews until the resurrection. This will become clear later in this chapter of Matthew. “Therefore from (ex) works of law not all flesh will be justified before Him, for through law [is] knowledge of sin” - Rom 3.20. The law informed Israel of Iesous’ coming in the flesh, and commanded them to obey Him. See: Deut 18.15. But God intentionally “blinded” some of Israel so that they would be saved after the resurrection, and thereby continue the congregation of the Lord. See: Isa 6.9-13, Mt 13.10-15. God knew then, and He knows now, what He is doing! This is why Paul refers to the “elect” as “predestined.” See: Rom 8.29-30, Eph 1.5, 11. God is reaffirming that He “declares the end from the beginning.” See: Isa 40.21-23, 41.4, 41.21-23, 46.10, 48.3, 5, 7, 16; Dan 8.19, 9.24, 11.27. The double standard, which was: “saved either with or without the law, as long as they obeyed Iesous,” is described for us again: “and I became to to the Jews as a Jew, in order that I might win the [ones] under law; to the [ones] under the law, as under law, to the [ones] without law, as without law ... in order that I might win t[...] without law” - 1Cor 9.20-21. See the “councils at Jerusalem:” Acts 15 & 21. The double standard is confirmed. “since into/one (eij)* the God (O Qeoj) who will justify the circumcision from (ek) faith and uncircumcision through (dia) [exercise] of the (thj) faith” - Rom 3.30. NOTE *: "Eis" is translated both "into" and "one." The phrase, "the God" might indicate preference for "the one God." But that is a lie in Deuteronomy 6.4, where the Jews had written over "He Is Brother of you." To further complicate the matter, the Lord Iesous, and His apostles, had quoted the fake Septuagint translation, denying three names of God. In Romans, when Paul quotes, "the Lord"; it is in the Hebrew, "He Is" (hwhy) . The “ones sent” by Iesous had three messages of salvation: (1) The message to the Jews was to keep the law, and obey the teaching of Iesous; (2) The same God instructed the congregations of Gentiles

only not to keep the law; however, if they were deceived into being circumcised, then they were “debtors to the whole law” [Gal 5.3]; (3) Mixed congregations, partly Jewish, and partly Gentile, were taught “God justifies the circumcision by faith, and the uncircumcision through faith.” What is the reason for multiple teachings? This should clarify the issue: “And being (hyhw) in day, the-this (resurrection), that Lordof [me] (ynda), He will again second time to buy (twnql) of remnant of people of Him, that he is remnant, from Assyria (Parthia) and feom Egypt, and from Pathros (Egypt) and from Cush (Egypt), and from Elam (Persia) and from Shinar (Babylon), and from Hamath (Syria) and from Islands of the Sea (Europe)” - Isa 11.11. The Pope teaches that the law ended at the cross, quoting Col 2.14-16. However, this was addressed to Gentiles only. Iesous taught that not one “jot or tittle” should pass from the law until “Heaven and Earth” (Israel) passed away. See: Mt 5.18. If the law of Moses ended in Jerusalem when Iesous was crucified, then all of the Jews in these nations listed above, would have no means for forgiveness of sins until they heard the word. Many may have died in sin, and been condemned to Hell without any self-determination. They would still be falsely under the notion that the law of Moses could save them. The reader can see the impracticality of such a decision by God. But then, God is wiser than the Pope, and so, He conceived a transition period between the law of Moses and the New Covenant. The curse of the law is stated, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them” (Gal 3.10; quoting Deut 27.26). Therefore, the Jews born under the law, but saved by Faith in the blood of Iesous the Anointed, were instructed to continue in the law. When the temple was destroyed, a large part of the law died with it. The priesthood was decimated, and more of the law was gone. Then God instituted the kingdom of God; or, the New Covenant; or, New Jerusalem; and anointed them with the Holy Spirit: “And pouring of Me (YT) on house of David and on he will dwell [in] Jerusalem Spirit of Favor and Supplications; and the confidence of him on Me whom piercing Him. And mourning them against [murder] of Him as from mourning against the only, and grieving against [murder] of Him as grieving against the firstborn” - Zec 12.10. This was quoted by John (19.37) to identify who pierced Iesous. The Roman government, at the insistence of the Jewish leaders, “pierced Iesous.” However, the 12 Tribes of Israel did not mourn at that time. But it is quoted again by Iesous (Rev 1.7) to show that the complete fulfillment was still in the future in AD 67. This is the reason why Iesous confirmed the law in AD 28. This is “The law and the prophets!” “For the (h) judgment without mercy to the [one] not doing mercy. Mercy rejoices against judgment” Jas 2.13. CONTRA: “But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Mt 6.15). The men without mercy are doomed! F. “Blessed the [ones] pure in the heart, for they will see the God (ton Qeon)” - Mt 5.8. What is a pure heart? The “heart” symbolizes love, primarily. Those who love pure thoughts, and pure words, and execute pure deeds will see God. The rest of the teaching agrees. “With merciful, You, 'You wll be merciful'; with man 'of you water' (mymt) You, You will water'; with he is pure You, You will be pure; and with disobedient, You, You will be disobedient*” - Ps 18.26-27. [The law and the prophets.] NOTE *: By "God being disobedient" is meant His announcement that Israel had broken the covenant, and so, He would not protect them, as described in The Law, any longer. “Who will come to Mountain (Kingdom) of He Is? (hwhy). Who he will rise in place of holiness of Him? Clean of hands and pure of heart, and not lifting up to vanity soul of [him], and not he will swear to deceit” - Ps 24.3-4.

Once again, “stand in His holy place” could possibly mean to see God. Peter had this to say about “purified souls:” "The souls of you having purified in the obedience of the truth through [power] of Spirit (Pneumatoj) into sincere brotherly love, from a pure heart, Extremely Loving (agaphsate) one another fervently, having been born again, not of corruptible seed but incorruptible, through the word of living God (zwvtoj Qeou) and remaining into the age ...” - 1Pet 1.22-23. God has “declared the end from the beginning!” Peter’s words have the same intent as the psalms quoted above. Our quotes in the previous “Beatitudes” show that the prophets of God had declared the same message hundreds of years before Iesous came to earth. The churches today have lost this critical concept of the operation of God. They do not believe in prophecy today. They deny that Iesous is a prophet. But this is only true since 1948, when the World Council of Churches was founded. In centuries past, the church embraced this teaching of God. We are in trouble! CONTRA: “God of Her of [me] (yhla), delivering me from hand (dym) of wicked, from hand (pkm) of trespassing and leavening” (Ps 71.4). Persecutors are wicked trespassers. G. “Blessed the [ones] peacemakers, for they shall be called the sons of God (Qeou)” - Mt 5.9. Great men have caused wars to cease by negotiation and compromise. The mothers of the sons of the nations love the man of peace. However, we are discussing spiritual messages in this place. The servants of Iesous make peace between sinners and God, by teaching the Word. “To all of (wkl), sons of them, hearng to of [me]; I will teach you fear of He Is (hwhy). Who the man, the [one] delighting [in] lives of them, loving seeing Her, good days? Keep tongue of you from evil, and lips of you from speaking, from deceiving. Turning from evil and doing good; seeking peace and pursuing him” - Ps 34.11-14. The law and the prophets.] This was a psalm of David, who found Saul asleep when Saul was trying to kill him, but he spared Saul’s life. This act of peace was repeated again. David wrote another psalm: “Praying him peace of Jerusalem; 'They will prosper lovers of you. Peace be within your walls, prosperity within your palaces.’ He will be, brother of [me] and neighbor of [me], I speak Her now, ‘Peace in you’” - Ps 122.6-8. Consider God’s covenant with David, and determine if he is a “son of God:” “And, he will believe, house of you, and from (M) kingdom of Her (T) of you (K) ($tklmmw) to ever, to face of you, he will be throne of you he will be prepared to (d[) to ever (mlw[)" - 2Sam 7.16. Iesous now sits on the “throne of David,” and the kingdom and the throne shall be eternal. Iesous testified that, “He had the key of David” (Rev 3.7). “Heaven and Earth” (Israel) was resurrected to Third Heaven in “this generation” (Mt 24.34, Rev 5.13). “Every creature down under the Earth (Israel),” meaning the Gentiles, were also raised up to be with God (5.13). The kingdom continues today both in Third Heaven and on Earth (New Jerusalem); and Iesous is on the throne with the God! “All of them looking works of He Is (hwhy), who naming desolations in Earth (Israel). Returnings of Her (T), wars of Her (T), to end of the Earth; He breaks bow and cuts spear ... He Is (hwhy) of hosts with us; fortress to us, Gods of (yhla) Jacob. Rock” - Ps 46.8-11. See: Isa 11.6-10. This is a prophecy of Iesous’ ministry, partly accomplished in the flesh, and partly completed in the Spirit. Immanuel is “God with us.” An angel instructed Joseph to name Iesous by this title. We are “heirs of God, and joint-heirs with the Anointed” (Rom 8.17). Those who have been “dipped into the Anointed have put on the Anointed” (Gal 3.27). “Peacemakers” means to lead souls to Iesous, thereby

making peace between sinners and God. These are called the “sons of God.” “You pursue peace with all, and holiness, without which no one will see the Lord (ton Kurion)” - Heb 12.14. Besides witnessing to convert men to Iesous, the servants of God are also peaceful in every relationship that they enter into; whether voluntary or involuntary. However, this must be balanced with the commandment to rebuke heretics in the public assembly. This is similar to the orders to obey the government; but Peter and John disobeyed the Sanhedrin when they forbid them to publish abroad the good message of Iesous’ death and resurrection. Most of the Bible message is to be interpreted with certain stipulations that are mentioned elsewhere. Paul declared this intent, when he wrote, “I have not shunned to declare unto you the whole counsel of God.” “And He commanded us (ones sent) to publish to the people, and to testify for He is The [One] ordained under [power] of the God (tou Qeou) Judge of living and of dead” - Acts 10.42. NOTE: The title, "Living and Dead" described the First Century resurrection (AD 77), contrasted with the New Covenant resurrection of, "The Dead Only" (Rev 20.11-15). CONTRA: “Now I urge you, brothers, to beware in the [ones], the divisions and the offenses, making contrary to the teaching which you had learned, and turn away from them” (Rom 16.17). History has confirmed that whenever anyone attempts to reform the Body of the Lord, the evil leaders always quote this verse against divisions. However, “contrary to the teaching” makes clear who is really dividing the Body. H. “Blessed the [ones] having been persecuted for sake of righteousness, for of them is the kingdom of Heavens (ouranwn) (Governments)” - Mt 5.10. In the Greek, the word “persecute” is related to other words meaning “to flee,” and “to pursue.” We may deduce from these facts that this was a serious situation. Later we will list examples of persecution that are barbarous behavior. Since Abram dug wells, the Bible mentions forcefully taking away the labors of another man. But Peter points our that men persecuted for their own faults have no reward. Those persecuted for doing good (righteousness) inherit Heaven. “All of commandments of You [are] faithful; they persecute me wrongfully; help me! As almost making an end of me from Earth (Israel), and I [did] not forsaking of Me (YT) precepts of You” - Ps 119.86-87. [The law and the prophets.] This is a long psalm with cyclical messages of praise, and boasting of keeping the law of God, and witnessing for He Is; besides pleas for help, and mention of persecution. The prophet could have had Iesous’ suffering in mind when this was written. But many servants of God had been mistreated before Iesous appeared in the flesh. David was chased by Saul, whose heart was set on murder. Samson was enticed by Delilah to reveal the secret of his strength, in order that she might betray him to the Philistines. Nehemiah was plotted against by Sanballat and Tobiah, to prevent him from repairing the walls of Jerusalem. “For against [cause] of You slaying us all of the day; we are accounted as sheep of slaughter” - Ps 44.22. Why does God allow the Devil to prevail over His servants? Four possibilities are presented for your consideration. (1) Peace and prosperity have always led to corruption. You have heard the old parable, “Power corrupts!” Solomon had the greatest physical blessings of any king of Israel, but he fell into sin. First he compiled a large harem of Gentile concubines, and then he raised up “groves” to all of their pagan gods. This was his response to 40 years of peace and wealth and fame, sent from his Heavenly Father. (2) Many men suffered initially, before they had engaged in any wrong-doing, for the sins of the fathers of their nation. Although, “the soul that sins shall die (spiritually)” [Eze 18.20], nevertheless, God visits “the iniquity of the fathers upon the children (physically) to the third and fourth

generations of those who hate Him” (Ex 20.5). The nation that honors the Lord is blessed. Therefore, physical death and persecution of the innocent members of a nation may be caused by their fathers’ sins. (3) Sometimes, murder and famine are employed by God to kill innocent women and children; as in the case of the fall of Jerusalem in 588 BC, and again in AD 70. If God had spared their lives they would have been slaves to Gentiles, and possibly forced into prostitution, and so, it was better to die. [If the innocent dies he goes to Heaven.] In effect, these are mercy killings. Although starving to death does not seem very merciful, it is to be preferred to the alternative. The pages of history are filled with incidents of soldiers in a losing cause, killing themselves to avoid capture. (4) Finally, as Iesous saved us by suffering patiently, we are instructed that we may save others in like manner. See: Acts 9.16, 2Cor 1.3-6, Php 1.2930, 2Tim 1.12, 1Pet 3.14-17, 4.1-2. One of the seven Spirits of God is “long-suffering,” while another is “meekness,” and a third is “self-control.” This is how God uses the Holy Spirit in our lives to influence other people. CONTRA: “For men will be lovers of themselves ... traitors, headstrong, haughty, lovers of pleasure rather than lovers of God ... Yes, and all who desire to live godly in the Anointed will suffer persecution - 2Tim 3.2, 4, 12. What this means today is that anyone not presently suffering ridicule, or worse, is not witnessing for Iesous. Consult a grammarian, and check it out! The words of the Beatitudes compose a summary of life. When Iesous speaks, we may depend on Him being right. Therefore, we are saved by these characteristics: “Poor in spirit” (confess our sin), and “those who mourn” (reform our lifestyle), and “the meek” (pacifists and obedient to “dipping”), and “hunger and thirst” (born of the Spirit), and “merciful” (forgive others), and “peacemakers” (lead men to Iesous), and “persecuted” (suffer for the testimony of Iesous). In summary, the rewards mentioned were: inherit the kingdom (2 Xs), and comforted, and inheriting the Earth (New Jerusalem), and filled with Righteousness, and receiving mercy, and seeing God, and being called “the sons of God.” Inheriting the kingdom, and inheriting the Earth (New Jerusalem) were identical. When we boil it down, they all mean the same thing. Iesous has confirmed that the law of Moses was still in effect, at that time, and each one of the Beatitudes was found in “The law and the prophets.” Later Iesous will pronounce a curse on anyone denying the law until Israel passes away. This curse is on the Pope today. Next, Iesous will address the Body; or, the nation of Israel, as “The Salt and the Light of the Earth.” 2) THE SALT AND THE LIGHT OF THE EARTH. “Earth (Israel) moving, and the She will remove Her as a drunkard, as lodging of us; and transgression heavy on Her (H), and falling Her, and She will not rise again ... For kinging ($Elm; reigning) He Is of hosts (twabc hwhy) in Mount Zion and in Jerusalem and before elders of Him gloriously” - Isa 24.20, 23. This is intended to sound definite! Why do the Judaizers still believe in the law of Moses? The entire chapter is about Israel being the “Earth,” and portrays the doom of the “Earth.” All of the prophets of God point this out for us. “... it will fall, and not rise again.” Probably over one million books have been published through the centuries about when Israel will rise again. Several denominations include this in their church creeds. But we are not so simple as to misread this clear message. Usually, “Heaven and Earth” are utilized to designate Israel, but the “Heaven” (Government) has been overthrown in the scene depicted for our education, and so, only the “Earth” (Congregation) is mentioned. We emphasize this fact at the present time to inform the reader that the Old Covenant ended “only” after the nation of Israel was killed by God. See: Isa 65.15. Matthew clarifies this fact by detailing the “coming of the Son of man” to be “immediately” after the fall of Jerusalem, in AD 70, and the destruction of the temple. See: Mt 24.28-30. A. “Blessed are you when they revile and persecute you ... for so they persecuted the prophets, the [ones] before you” - Mt 5.11-12. In a manner of speaking, Iesous was telling the nation of Israel, in AD 28, not to expect to be

treated any differently than the prophets of old. The record of the prophets mistreatment is: “And he was, in the cutting off, Jezebel of prophets of He Is (hwhy), and Obadiah he took him 100 prophets and he hid them, 50 each in cave, as (K) to (L) feeding them (M) (mlklk) bread and water” 1Kin 18.4. [The law and the prophets.] Iesous’ prediction was swiftly fulfilled. Saul (Paul) consented to the stoning of Stephen, and a “great persecution” followed (Acts 8.1). In about AD 54, Nero used Christians as torches, while driving his chariot at night. The “great tribulation” was the Jews’ war with Rome (AD 66-74). Until the Untied States Constitution established religious freedom, persecution was a way of life for the leadership of the Great Mother Harlot and the Daughter Harlots. Even then, Europe was slow to follow her example. CONTRA: “Cursed is the man who does not obey the words of this covenant ...” - Jer 11.3. B. “You are the Salt of the Earth (Israel); but if the Salt loses its flavor, in what it will be salted? It is then good for nothing if not to be thrown out and trampled under [feet] of the men” - Mt 5.13. Israel’s animal sacrifices (Num 18.19), and grain offerings (Lev 2.13), were instructed to be seasoned with Salt; and the covenant was called, “the covenant of Salt” (Num 18.19, 2Chr 13.5). “And going to from [source of] going the Water (Nations), and he cast Salt (Covenant) there, and said, ‘This saying He Is (hwhy): “Healed of Me (YT) to Water (Nation); the-this, he will not be from there death again and (W) from (M) bereaving Her (T)”’” - 2Kin 2.21. [The law and the prophets.] The events under the law were the type, and those under the New Covenant were the antitype. As Elisha physically healed the literal Waters with literal Salt, so the Covenant (Salt) will heal the Waters (Nations). Ezekiel describes the Water (Holy Spirit) from the temple (Jerusalem) flowing into the Sea (Gentiles), and healing the Fish (People) wherever the River (Holy Spirit) goes. See: Eze 47.8-10. “But its swamps and marshes will not be healed; they will be given to Salt” (47.11). The Salt Sea is referred to by Ezekiel, on the eastern side of the city, and is of such high Salt content that nothing can live in it. The Fishermen (Witnesses) caught the Fish (People) coming in from the Jordan River (Israel) before they died; but not all were saved. Therefore, we have a contrast pictured here, that the “Salt of the Earth” (Israel/Covenant) saved souls, but the “Salt of the Sea” (Gentiles) caused death. We have shared this portion of Ezekiel to emphasize the multiple definitions of symbols in the Bible. “Then you will see of [Me], and flowing Her together, and he will fear, and enlarging heart of you for he will be turned to you abundance (!) of Sea, wealth (!) of the Gentiles they will come to you” - Isa 60.5. [Abundance = Wealth; and so: Sea = Gentiles.] “The Waters which you saw ... are peoples, multitudes, and Nations, and tongues” - Rev 17.15. [The Waters = Nations/Gentiles -- sometimes!] “Then he will leap, lame, shall leap as a deer, and She will sing, tongue of the dumb, for Waters will burst forth in the wilderness, and Rivers in plain” - Isa 35.6. [The Waters/Streams/Rivers = Holy Spirit at other times.] And “Heaven” = Government, while “Earth” = Subjects of the Government; or, the “Earth.” See: Gen 37.9-10. The law of Moses which Iesous was confirming, in AD 28, was the “covenant of Salt.” See: Num 18.19. “Fish” are people, and “Fishermen” are witnesses for Iesous. When Iesous said, “You are the Salt of the Earth,” He was speaking to those of Israel (Covenant) who would be faithful to the law of Moses. In all ages, the prophets of God have condemned many for scorning the law. Therefore, the Earth (Israel) was filled with immoral men, for Zechariah stated that two-thirds would die (13.8), but it was “salted” with faithful believers in Iesous. The Jewish leadership was rebuked by Iesous as “hypocrites” (Mt 23.13-29). Most of the prophets predicted that Israel would be used by God to save the Gentiles. Naturally, Iesous is mentioned first as the “Light to the Gentiles.” The references for Israel being the Light are: Isa 54.3, Jer 33.8-9, Eze 47.8-10, Dan 7.14, Zec 8.23.

The Salt (Israel) that is good for nothing is mentioned by Luke: “... And Jerusalem (Salt) will be trampled under Gentiles until times of Gentiles are fulfilled” - Lk 21.24. Titus’ destruction of Jerusalem, on Second Israel, is declared in this verse. First and Third Israel “fled to the mountains” (Asia Minor), as Iesous had instructed them to do. “Until the time ... fulfilled,” indicates the resurrection in AD 77. [AD 77 - AD 28 = 49 Years.] We have proven our date of AD 77 earlier. C. “You are the Light of the world. A city that is set on a hill is not able to be hidden” - Mt 5.14. The “Light” of Israel, and the world, was the Sun, Moon, and Stars. The writer of Genesis identifies these luminaries of “Heavens” (Government). These are components of the “Heavens” which was created on the “Second Day” (Gen 1.8); which later became the Sun, Moon, Stars on the “Fourth Day.” Sun, Moon, Stars = Heavens. “And looking, the Sun, and the Moon, and eleven Stars bowed them to me (Joseph) ... What this dream, the-this, that dreaming you (T)? The coming (awbh), we will come (awbn), I and mother of you (Leah = Moon), and brothers (12 Patriarchs = Stars) to the bow to you, Earth (Caanan) of Her?” - Gen 37.9-10. [The law and the prophets.] Rachel had died at this time, and so, Leah is mentioned to be Joseph’s mother. This is the Light of Israel, and the Light of the world will follow. Later, the Sun would become the king, and the Moon would be the Levitical priesthood; but this is introduced before the law established the priesthood, and before David was anointed to be king of Israel. These are the “fathers of the nation of Israel,” mentioned so often in the Bible. King David is also mentioned to be the Light: “... Then the men of David, they swore to him, to saying, ‘You shall go out again with us to battle, and not you quench of Lamp of Israel” - 2Sam 21.17. Now we have another symbol to remember! Lamp is used for Light. When the throne of David was established, the king was represented as the Sun by the prophets. But Isaiah foretells these words of Iesous, now under consideration, that Israel would be the “Light of the Gentiles.” “Arising of [you], shining of [you]: for coming Light of you (Iesous), and glory of He Is (hwhy) rising on of you (Israel) ... And the Gentiles, they will go to Light of you, and kings to brightness of rising of you” Isa 60.1, 3. “Your rising” means the resurrection, which was twofold. First Israel; or, the Bride of the Anointed, was raised up to Third Heaven. Then, Second Israel; or, New Jerusalem, was anointed by the Spirit of God. See: Rev 21.1, Zec 12.10. Finally, the men “blinded” involuntarily by the Spirit of God had the “veil lifted from their hearts,” so that they could “see” and “hear.” For “blindness, see: Isa 6.9-10, Mt 13.10-15, 2Cor 3.14. For “lifting the veil from their hearts,” see: Isa 25.7, 2Cor 3.16, Rom 8.20-21. Paul further clarifies the matter: “And they also, if they do not continue in unbelief, will be grafted in, for the God (O Qeoj) is able to graft them in again ... for hardening from part has happened to the Israel until not (ou) the fullness of the Gentiles has come in ... For the gifts and the calling of the God (tou Qeou) are irrevocable” - Rom 11.23, 25, 29. This is predestination. John Calvin certainly messed it up when he tried to equate it to the continuing conversion of individuals. This is not about individuals at all, but about the chosen people of God. Third Israel (New Jerusalem) was blinded by the Spirit of God, for about 50 years, and they were healed by the “outpouring of the Holy Spirit of God.” Therefore, some of Israel was saved before the

resurrection, and others were saved after the rapture, and most were never saved at all. “Broad is the way, and wide is the gate that leads to destruction, and many there be that enter in there.” The last part of the verse, “A city set on a hill cannot be hidden,” is explained: “He Is (hwhy), and greatly praised in the city of Gods of (ynyhla) us, in Mountain (Kingdom) of holiness of Him. Beautiful in height, joy of all of Earth (Israel), Mount Zion on sides of me (YT), north, the city of great King” - Ps 48.1-2. God promised frequently that He would restore His people to Jerusalem. The beauty of the first Jerusalem was physical, but the New Jerusalem surpassed it in spiritual beauty. Even the size of New Jerusalem was far superior. “And being (hyhw) light of the (New) Moon as light of the (New) Sun, and the light of the (New) Sun he will be seven times, as light of seven of the days (of the Old Sun), in the day He Is (hwhy) binding up of breaking of people of Him, and He heals wound of stroke of Him ” - Isa 30.26. The Moon was the Levitical priesthood, and the New Moon had the High Priest, Iesous, our Lord. Iesous was the New Sun (King). Moon = Sun, means: Iesous = Iesous. The Old Sun, Antipas, had a rule of “1600 furlongs” (Rev 14.20). Iesous had a rule of “12,000 furlongs” (Rev 21.16). 1600 furlongs X 7.5 = 12,000 furlongs. Iesous was sneaky, wasn’t He? He said “sevenfold” but it turned out 7.5 times as great. And, this is the city set on a hill, both before and after New Jerusalem was founded. The pagan Roman government tried to exterminate the Christian religion, but it still stands today! Any congregation that teaches that the Bible is all true, is “the city set on a hill.” C. “Nor do they light a Lamp and put it under the (ton) basket, but on the (thn) Lampstand, and it gives Light [to] all, the [ones] in the House (Congregation). Thus shine the Light of you before [face] of the men, so that they may see your good works and they may glorify the Father (ton Patera) of you The [One] (tov) in the Heavens (Governments” - Mt 5.15-16. The Lampstand is recorded to have seven Lamps, which are the seven Spirits of God. See: Zec 4.2-6. The two Olive Trees have the oil feeding into the Lamps to make them burn. Zechariah stated, these are “the two anointed ones, who stand beside He Is of the whole Earth (Israel)” [Zec 4.14]. Revelation puts all the pieces together, and proves the identity of the two Olive Trees. The “holy two” are characterized as female: “These are the two Olive Trees (fem.) and the (seven - Rev 1.20) Lampstands (fem.) both, the [ones] standing before [face] of the Lord (tou Kuriou) of the Earth (Israel)” - Rev 11.4. Then all of the pronouns depicting the Two Witnesses (fem.) are in the masculine gender. See: autous, autwn, auton, outoi. Therefore, the Two Witnesses are both masculine and feminine, as Iesous is the Head and the “From Calling” was the Body. And the Husband and Wife are declared to be “one flesh” (Gen 2.24). “Physical Israel” was the first Witness for God, and “Iesous’ From Calling” was the second Witness for God. We cannot have two Lampstands, as the translations read, or God would have 14 Spirits instead of seven. “Two” = “Both.” Each of the seven congregations of Asia had the same type of Lampstand with only seven Lamps, which are the seven Spirits of God. These seven Spirits of God are: Love (Blessing), and Faith (Honor), and Knowledge (Glory), and Forgiveness (Power), and Wisdom (Wisdom), and Atonement (Riches), and Adoption (Strength)” - Rev 5.12. Ezekiel comments on the resurrection, and the restoration of New Jerusalem (who had been blinded), in a manner indicating that God did not light a Lamp and put it under a basket:


“‘And I will not hide faces of [Me] from them again; for pouring of Me (YT) (ytkpv) of Spirit of [Me] (7 Lamps) on the house of Israel,’ says Lord of [me] (ynda)” - Eze 39.29. [The Law and the Prophets.] Ezekiel employs the words “set My glory” in the sense that Iesous instructed to “put the Lamp on a Lampstand.” Then, “see My judgment” relates to “it gives Light to all who are in the House (Congregation).” So then, Spirits = Lamps = Light. Ezekiel had described the same thing a few verses earlier: “And giving of Me (YT), of glory of [Me] in Nations (Gentiles); and seeing them, all of Nations of judgment of [Me] ... And they will know house of Israel that I,` He Is Gods of them (mhyhla hwhy) from the day, the-this, and forward. And they will know, the Nations, for in iniquity of them, capturing them, house of Israel against that trespassing them in [law] of [Me], and I hid faces of [Me] from them, and I gave them in hand of enemies of them and they fell in sword all of them” - Eze 39.21-23. God is a living Spirit. The Father and Son are eternal. They are both stated to be unchanging. See: Heb 13.8, Jas 1.17. Therefore they have been alive in every century, and they are alive today. Iesous taught in the first century, and teaches today, by parables. These symbols in Ezekiel represent something about an historical event. The prophecies of God are all historical events. We are instructed, by Paul, that the Bible is spiritually discerned. See: 1Cor 2.14, 2Cor 3.14-18, Jas 1.5-8. The number of Bible commentators that deny that this promise has ever been fulfilled is considerable. We will examine two of them now. B. W. Johnson, in 1891, agrees with Frederic Godet (1812-1900), and quotes him as follows: “According to the election of grace. ‘The idea contained in these words is this: In virtue of the election of Israel as the salvation-people, God has not left them in our days (1800s) without a faithful remnant any more than he did the kingdom of the Ten Tribes at the period when a far grosser heathenism prevailed’ Godet, Rom 11.5” - Johnson.1 `This conclusion is so silly, we do not know where to begin our rebuttal. Both writers seem to be unaware that God had prophesied a New Covenant, and the destruction of the Jewish nation. (1) The Ten Tribes are declared, dogmatically, to have ceased to be a people in about 672 BC. See: Isa 7.8. Isaiah dates the message in about 737 BC, and clearly declared that Samaria (Ten Tribes) would cease to be a people in 65 years. [737 BC - 65 Years = 672 BC.] Slavery and intermarriage with Gentiles, added to the lost of temple and priests and law would extinguish their religion, and so, they would no longer be considered Jews. (2) God is equally emphatic about the death of the portion of Israel that remained. See: Isa 65.15, “For Lord of [me] He Is (hwhy ynda) will slay you.” The death of the nation was declared. Besides this, Iesous taught parables about the King destroying the nation (Israel) that would not receive His Son. The references are too numerous to attempt to list them. (3) The kingdom of God was “one new man” from the two (Gentiles & Israel) - Eph 2.11-16. If only “one man” remains, then Gentiles and Jews had ceased to exist. (4) The words, “Israel” and “Jews,” are only employed in the New Covenant Scriptures (Revelation) during the first century period. See: Rev 2 & 3 & 21. (5) The world has always enjoyed witnesses affirming that, “All Israel shall be saved” (“was saved” in the first century). Although the expositors remain anonymous, both Matthew Henry (1714) and B. W. Johnson (1891) mention them. Numerous Protestant expositors deny biblical accounts of the resurrections because the Pope teaches that you are only allowed to have two resurrections. All of these men would have refrained from this blasphemy if they had only known that it was from the Pope. Here are samples: (A) “The personal coming of the Savior is placed by all sacred writers as the last event before the great judgment day - Rev 20.4-6” - Johnson, 1891.2 First of all, only Bible writers are “sacred writers.” Who is Johnson to assign this title to mere men of earth? Secondly, William A. Begg and Samuel M’Corkle were premillennialist writers who disagreed with this statement, and they had both been published before 1850. Therefore Johnson’s statement is dogmatically erroneous. If the premise is faulty, the conclusion is wrong.

(B) “‘Verily I say to you, There be some standing here, which shall not taste death, till they see the Son of man coming in his kingdom’ - Mt 16.28 ... It cannot be meant of his second coming to judgment, spoken of immediately before, for all who stood there have long since tasted of death, yet is not 3 that day come” - Matthew Poole, 1680. What bold speech! Poole could not verify either one of these conclusions. He did not know if they had tasted death; and he was unaware of whether there had been a resurrection or not. “What God has joined together, let not man put apart” (Mt 19.6). The Pope, and the Protestants like Poole, separate the judgment day (Mt 16.27) and the coming of the Son of man in his kingdom (16.28). Who authorized them to pervert the Bible like this? The first they move to the end of time, and the second they assign to the “day of the fiftieth” (Pentecost); when in reality, they were the same event in AD 77. Many good men have taught lessons against perverting the context of the Bible to prove a fallacious proposition. And then, some of them have done the same thing later. But these two quotes are good examples of how to spot false teaching. Some premillennialists have numbered four bodily resurrections in the Bible. These are determined by the rules of grammar. But then, they believe that “God is always in the future”; therefore, it did not help them at all. Many orthodox writers (that means Roman Catholic; whether they know it, or not) have acknowledged that the way the Bible reads: The servants of Iesous expected Him to return in their lifetimes. Then they add, nonchalantly, “But they were wrong.” So then, grammar leads men to the truth, and church creeds cause them to deny the truth. But the grammar of the Bible is much more to be trusted than any church creed. Now we will consider “The Fulfillment of the Law.” 3) THE FULFILLMENT OF THE LAW. A) TILL HEAVEN AND EARTH PASS AWAY. “For do not think I come to destroy the law or the prophets. I came not to destroy but I would have made full. For truly, I say to you, until ‘the Heaven and the Earth’ (Israel) should pass away, one iota (letter i) or one tittle (apex) no, not will pass from the law until all, she will come herself [Middle Voice]” - Mt 5.17-18. This is quite clear! Why does no one believe it? The papists teach that the law was “nailed to the cross.” [See: Col 2.14-16. But that was addressed to Gentiles only.] The Judaizers teach that the law is still in effect today. [But Iesous implied that it passed away with the nation of Israel, in the first century.] Why does no one believe? Let us examine what the prophet wrote about the end of the law. “Look, days coming them, saying He Is (hwhy), and making of Me (YT) a NEW COVENANT with house of Israel and house of Judah NOT as covenant that cutting of Me (YT) with fathers of them in day the strengthening of [Me] in hand of them to the going of them from Earth of Egypts (always plural), that breaking of them of covenant of Me (YT), and as I, Man of Me (ytl[b yknaw; meaning, "Husband") to them, saying He Is (hwhy). For this the (New) Covenant that making of Me (YT) with house of Israel after of (yrxa) the days, the-those, saying He Is (hwhy), giving of Me (YT) of law of Me (YT) in minds of them and I will write Her on heart of them, and lives of Me (ytyyhw) to them to [be] Gods (myhlal); and the-them (they: HMH) will be to Me to people. And not they will teach again man of neighbor of him and man of brother of him, to saying, 'Know Him,' of He Is (hwhy), for all of them, they will know desire of Me (YT) (ytwa) to from least of them and to greatest of them, saying He Is (hwhy), for I will forgive iniquity of them and to sins of them, I will not remember again” - Jer 31.31-34.. [The law and the prophets.] Jeremiah is very dogmatic about the law of Moses passing away. First of all, he declares a New Covenant. In order to avoid misunderstanding, God adds: “not according to the covenant that I made with their fathers.” Then, to further emphasize the finality of the Old Covenant, God explains why the law of Moses (described as the everlasting covenant) was not everlasting:


“‘My Covenant which they broke, and I for Man of Me (YT) (Husband) to them, says He Is (hwhy)” - Jer 31.32. This covenant between God and the nation of Israel was mutually binding. If either party violated the terms of the agreement, then the other party was relieved of their obligation. Israel violated the covenant, and so, God was free from all promises; although He had promised wrath if they broke it. God continues His proclamation of the end of the law by describing a covenant with a “new people.” Under the law of Moses, children were born into the kingdom of Israel, and the males were circumcised on the eighth day. Then, these infants were taught to “Know He Is” when they were growing up. In the New Covenant, the members of the kingdom “knew the Lord” first, and were added to the kingdom later. These two covenants are irreconcilable! However, the Spirit of God “blinded” a part of Israel, against their will, and they did not “know the Lord” until after the resurrection, and after the anointing of the Body by the Spirit of God. See: Rev 21.1, Zec 12.10. God continues, through the prophet, Jeremiah, to explain the change from the Old to the New Covenant. “Thus says He Is (hwhy): ‘If you can break My covenant with the day and My covenant with the night, so that there will not be day and night in their season, then My covenant may also be broken with David, My servant, so that he shall not have a Son (Iesous) to reign on his throne, and with Levites, the priests, ministersof Me’” - Jer 33.20-21. [See: Isa 66.21, “‘And I will also take of them for priests and Levites,’ saying He Is.” Note: The Pope adds, “some of them,” which is not warranted by the manuscripts. This is to promote the papal ecclesiastical hierarchy. But the Protestant reformers all exposed this heresy.] Israel had broken the covenant with God, and had been divorced. See: Isa 50.1. Now God ignores His covenant with Moses, and mentions His covenant with David as being everlasting. When Jerusalem was destroyed, and the temple with it; and when a remnant had been raised up to Third Heaven (Rev 4 & 5); then the law had “established itself.” But this was not until “Heaven and Earth” (Israel) passed away. Our present concern is Iesous establishing the law, and now He will condemn anyone teaching not to obey it. B) BREAKING THE LAW. “Whoever therefore breaks one of the least of these commandments, and will teach thus to the men, will be called the least in kingdom of the Heavens; the [one] whoever does and teaches them, this [one] will be called great in the kingdom of the Heavens” - Mt 5.19. Jeremiah had also mentioned the least and the greatest in the New Covenant (31.34). Iesous had declared His mercy and love with these words. The implication is that some would disobey and still be forgiven; if they sincerely reformed later, and prayed the prayer of faith for forgiveness. These words may equally apply to both First and Third Israel. [Second Israel would never repent.] The servants of Iesous who were resurrected in AD 77, may have been included in the number who broke the law, and who taught others to do the same. However, “the parable of the last hour” makes known that men may change and be saved from their sins. Young and old are eligible for the saving blood of Iesous the Anointed. New Jerusalem, the kingdom on earth after the resurrection, could also have reformed sinners of this type. Although they are cursed to be “least in the kingdom of Heaven,” still they are in the kingdom, and enjoy the presence of the Lord. So then, men who were sinners of a particularly vulgar kind at one time, may pass the grade and receive eternal life. “The mercy of the Lord endures to ever.” Here we behold one of Iesous’ many teachings about relative rewards in Heaven, and relative punishments in Hell. But then, some men are beyond reformation, and Iesous next addresses this group. C) EXCEED THE RIGHTEOUSNESS OF THE PHARISEES. “For I say to you (Israel), that if not righteousness of you in abundance greater than of the scribes and Pharisees, no, not you will enter the kingdom of the Heavens” - Mt 5.20.

Iesous had pronounced the “sentence of death!” This is infamy. What did the scribes and Pharisees think, and feel, when they heard that Hell would be for men like them? However, the determination of death is revocable, if the lost come to their senses, and obey the Lord Iesous. Iesous is teaching us how to save men today. “Tell them they belong in Hell!” Then be quick to add that Iesous can make a difference. Every verse in the Bible must be interpreted to agree with every other verse in the Bible. Men who were described as “dead” and “lost” and “dogs” were instructed how to alter their fate. God can grant pardon to the children of the Devil. “The people sitting in darkness saw a great Light (Iesous), and to the [ones] sitting in region and shadow of death, Light (Iesous) sprang up on them” - Mt 4.16. Condemnation is only temporary for some. For others it is permanent. Salvation is only fleeting for a few who become backsliders. For the faithful it is eternal. Nicodemus was a Pharisee; was he saved? See: Jn 3.1-21, 7.50, 19.39, Acts 6.7. Now Iesous discusses, “Brotherly Love.” 4) BROTHERLY LOVE. “For you heard it was said to the ancients, ‘You shall not murder, but who ever murders will be liable to the judgment.’ But I say to you, for all the [one] getting angry with brother of him, without a cause, will be liable to the judgment. The [one] who ever says, ‘Empty one!’ to brother of him, will be liable to the Council. The [one] who ever says, ‘You fool!’ will be liable into (eij) the Hell of the fire” - Mt 5.21-22. The reader is advised that the quoting of the Old Testament is mingled together, from various sources, by Iesous and His “ones sent.” Chapter Nine, of Romans is one good example of this fact: Hosea 2.23 (9.25), and Hosea 1.10 (9.26), and Isaiah 10.22-23 (9.27-28), and Isaiah 1.9 (9.29). In order to prove that this is not an isolated incident, we will quote form Chapter One, of Hebrews: Psalm 2.7 (1.5), and 2Sam 7.14 (1.5), and Psalm 97.7 (1.6), and Psalm 104.4 (1.7), and Psalm 45.6-7 (1.8-9), and so forth. Added to this obvious leniency of quoting the Scriptures, they are not always recited word-for-word. Anyone who is unaware of these facts, cannot properly interpret the verses from Matthew, now under consideration. The expositors of ages past have explained that Iesous was “expanding the law.” Or, others contend that He is changing “from a literal interpretation of the law to a spiritual meaning.” They agree that Iesous is not trying to explain the law of Moses here. However, Andrew Fausset points out that Iesous has just declared that “one iota (letter “i”) or “one tittle” (apex) shall by no means pass away” (5.18); and so, he has exposed their folly. Iesous was confirming the law. A) FOUR SINS AND FOUR JUDGMENTS. (1) SAID TO THE ANCIENSTS. Who might this be? Most Bibles with notes refer us to Exodus: “You shall not murder” - 20.13. Moses has been quoted, and Moses was intended. There was no “expanding” or “spiritualizing” of the law intended by Iesous. IN DANGER OF JUDGMENT. Where did Iesous find these words? They are Moses’ elaboration about the punishment of murder, found in the same place. “And these, the judgments that You named to face of them ... [one] striking man, and dying death, he of 6658), and the Gods (myhlahw) delivering to hand of him, and appointing of Me (YT) to you a place that he may flee that (S) there (hmv)” - Ex 21.1, 12-13. [The law and the prophets.]

death (tmwy; he (Y) [worthy] of (W) death (TM)). And that NOT waiting (hrc;

The United States, and many European countries, distinguish between “premeditated murder” and “manslaughter” based on these verses. This term, “but God delivered him into his hand,” is clarified for us, “who kills any person accidentally” (Num 35.11). “The law” contains many words, and you have to read them all in order to gain the slightest understanding. “God delivered him” means “The race is not to

the swift, nor the battle to the strong ... but time and chance happens to them all” (Eccl 9.11). [God is allpowerful! He even determines the winners of races.] God decreed that the congregation should judge these cases by appointing three “cities of refuge” on both sides of the Jordan River. Friends of the deceased, called “the avenger,” were prohibited from revenge, if the murderer, or the manslayer (accidentally), reached a city of refuge safely. Then the congregation was to judge the case, and guidelines were recorded for this procedure. See: Num 35.16-25. A guilty verdict resulted in the death of the killer. An innocent judgment returned him to the “city of refuge” until the death of the high priest; then he could return home. However, if the manslayer left the city of refuge, then he was fair game for “the avenger.” The Israelites all understood these things. But Iesous adds something that they did not know. (2) BUT I SAY TO YOU, “WHOEVER IS ANGRY ...” Now we will learn what these Jews did not know about their own law. “... And He Is (hwhy), He respected on The Mourning* and on offering of him. And on Cain and on offering of him no respecting. And He was very angry to Cain, and they fell, faces of him, ... and Cain rising up against The Mourning*, brother of him, and he killed him” - Gen 4.4-8. [“Abel” translated, “the mourning”(lbh).] The subject, “angry with his brother without a cause” leads to this result, “(He) shall be in danger of the judgment.” And, Cain was cursed by God, and separated from the living, with his family. Esau, who sold his birthright for bread and stew and drink (Gen 25.34), later regretted his impulsive behavior, and planned to kill his brother Jacob. See: Gen 27.41. God had tried to teach them by examples in the law, what Iesous stated clearly. But then, the most infamous murder in the history of man was also contained in the law and the prophets. The prophets tell who was angry: “To why raging them, nations rage, and to peoples, they meditate an empty [thing]? Kings of Earth (Israel; who were Pilot and Herod) he (Y, king)/she (T, Earth) standing (wbcyty) them, and princess of them (Pharisees) they will be found together, against He Is (hwhy) and against Anointed of Him (Iesous) ...” - Ps 2.1-2. Proposition A (who is angry without a cause) is pictured here. Proposition B (who were in danger of judgment) is also in the prophets: “He Is (hwhy) saying to Lord of [Me] (yndal), ‘Sit to right of [Me], until doing (tyva) enemies of You footstool to feet of You’” - Ps 110.1. “Heavens” is identified as the Government of Israel, and the “Earth” is named to be the subjects of the Government; or, the congregation of Israel; or, the “footstool.” See: Isa 66.1, Lam 2.1. Therefore, we have the symbol “footstool” relating to the congregation of Israel and to the enemies of Iesous. This constitutes Iesous’ confirming of the law. (3) WHOEVER SAYS, “EMPTY ONE!” We have been unable to locate a literal quote of these words, but an opinion of the Jews which is equally, if not more disrespectful, has been located. “And I as (K) (yknaw) worm, and not man; a reproach of man, and despised of people. All of [ones] seeing of [Me] laugh at Me; they open in lip, they shake head, [saying], ‘Trusted to He Is (hwhy), He will rescue Him; He will deliver Him, for delighting in Him’” - Ps 22.6-8. God knows the “hearts and loins (reins) of man,” and Iesous is revealing the true thoughts of the Jews who killed him. They even taunted the Lord Iesous while He was dying on the cross. Another prophet of God records the same attitude toward the Son of God. “And He was despised, rejected [by] men, a Man of sorrows and acquainted with grief. And as hiding faces from Him, He was despised, and not esteeming us Him” - Isa 53.3.

IN DANGER OF THE COUNCIL. Most commentators suggest that these three judgments are three levels of civil government for Israel. But once again, Andrew Fausset agrees with us, that all of the judgments, and councils, and Hell, are from God. The Jews did not have any authority over Hell, and it seems inconsistent to divide the judgment between man and God. Besides that, we are confirming the law and the prophets, from which the Jews in Iesous’ day were separated. “Surely Gods (myhla ka), He will wound head of enemies of Him, head of hair from (M) 'she (T = Lost; hdba) will go' ($lhtm) in trespasses of him. Lord of [me] (ynda) saying, 'Bringing from Bashan, I will bring from depths of the Sea (Gentiles), to from answer (![ml) you will wound foot of you in blood, and tongues of dogs of you from enemies of them [will have] portion of them’” - Ps 68.21-23. Bashan is east of the Sea of Galilee in an atlas. The war with Rome was the vengeance of God on Israel, and Jerusalem, for rejecting His Son, and His word. The words “despised and rejected” seem justified to represent calling someone, “Empty one!” The Jewish leadership even went so far as to accuse Iesous of having a “demon” (Jn 8.52). This would imply that He was full of the Devil, and “empty” of God. All students of Jewish history know that their living in “danger of the council” was their total ruin. Even the Jewish historian, Josephus, numbers several evils that they had done, in the first century, which led to their destruction -- in his opinion. (4) WHOEVER SAYS, “YOU FOOL!” The commentators suggesting three levels of civil government for three categories of crimes, would be in a bind to distinguish between the words, “Empty one!” and “You fool!” This would really be splitting hairs! God only, has the power over Hell, and who does, and does not, go there. All of the folly of such an interpretation is made evident by this punishment of Hell. The 70 rulers of the Sanhedrin are represented here -- supposedly. But this is too deep for us, we will content ourselves with Iesous confirming the law. “Pleasing, He Is (hwhy), to delivering Me (Iesous); He Is (hwhy), make haste to helping Me! They will be confounded and they will be ashamed from seeking of soul of [Me], to destroying of Her; they will be turned back and they will be shamed desiring evil of Me (YT). They will be desolate for because in shaming, the ones saying to Me, ‘Aha, aha!’” - Ps 40.13-15. “I told you so,” seems to be the import of these words, “Aha, aha!” Or, “You fool, you fool!” Then, to make His misery worse, they taunted Him, “If You are the Anointed, save Yourself and us” (Lk 23.39). Would this not imply that they believed Iesous to be a fool? SHALL BE IN DANGER OF HELL FIRE. Isaiah describes their fate like this: “And going them and seeing them in corpses of the men, the ones transgressing against Me, who have transgressed against Me. And for scarlet of Her of them (ht[lwt; rulers of Her), fire of them, She will not die, She will not be quenched. And being them (wyhw) a generation of iniquity* to all of flesh” - Isa 66.24. NOTE *: NWa RD; NWA – iniquity -# 205 - 41 tines; generation of iniquity; RD, #1859 - 138 times. Iesous was trying to save Israel from this disaster, but they would not all listen. Despite many miracles done in their presence, they still believed that they were wiser than He. And, the law was filled up when these things, mentioned by Isaiah, came upon them. What does murder and Hell have to do with “Brotherly Love?” God presents His case both positively, and negatively. Iesous’ words of blessing in the Beatitudes (Mt 5.3-10), and the story of “Salt and Light of the Earth/World,” are published in a positive manner. However, men of earth are also instructed on subjects of knowledge by negative propositions. The wise son, seeking “Brotherly Love” will avoid murder and Hell. John employs this indirect method of teaching with these words: “By this we know that we love the children of God, when we love God and keep His commandments” (1Jn 5.2). The

phrase, “Keep His commandments,” would include Iesous’ lesson about murder, and avoiding Hell. Another example of negative propositions, from John, is this: “The [one] saying, to be in the Light, and hating the brother of him, is in the Darkness until now” - 1Jn 2.9. Therefore, love and compassion are determined just as much by what we do not do, as it is by works of righteousness. Now, Iesous leaves the negative method of teaching, for the moment, and begins to stress the positive. B) BE RECONCILED TO YOUR BROTHER. (1) LOVING SOMEONE YOU HAVE WRONGED. “Therefore if you offer the gift of you on the altar, and there remember for the brother of you has something against you, leave there the gift of you before [place] of the (tou) altar, and go. First be reconciled in the (tw) brother of you, and then coming, offer the gift of you” - Mt 5.23-24. One of the greatest signs of love, in our personal experience, has been when the innocent party in a dispute asks the guilty person to forgive him. When the two are reconciled, then “Mercy rejoices against judgment” (Jas 2.13). This principle is stated again for us: “Mercy (God) and Truth (children of God), they will meet; Righteousness (Iesous) and Peace (children of God), they will kissed. Truth (children of God), She will spring from Earth (Israel), and Righteousness (Iesous), He will look down from Heavens” - Ps 85.10-11. The psalmist had prophesied the resurrection in AD 77, and New Jerusalem was founded on the earth. The phrase, “Righteousness from (Third) Heavens” symbolizes the “Sun of Righteousness” (Mal 4.2). God had been wronged, but He forgave His chosen people. They were anointed with the Spirit of Favor and Supplication; and then, they “mourned.” See: Zec 12.10-14. We should remember God’s mercy, and be imitators of God, and of the love of God. Jacob had a similar experience. When he returned from Haran to Canaan, after serving fourteen years for his wife Rachel; then he remembered that his brother, Esau, hated him and had stated his intention to kill him. Jacob had his servants deliver flocks of sheep, goats, and cattle, before him as a present to Esau. See: Gen 32 & 33. Although the idea of presents was motivated by fear; nevertheless, only a man capable of love and forgiveness would have thought of such a stratagem. [Later history records corrupt men imitating this device to ruin nations and kings.] But, leaving types and antitypes, let us quote the message of Iesous directly from, “The law and the prophets.” Iesous included two propositions: A) leave the altar and be reconciled to your brother, B) offer your gift to God. Proposition A is described in the psalms. “[One] doing (hv[) deceit not dwelling within house of Me (YT); [one] speaking lies, he will not prepare to removing [from] eyes of [Me]” - Ps 101.7. Though this is vague, God declares His mind, that men with sins should not come into His presence. Did not Iesous say the same? This is a negative way of stating the desire of God; and, it is also represented again in prohibitive form. “He Is (hwhy), who, he will remain in dwelling (tabernacle) of You? ... [One] not backbiting with tongue of him, and not doing (hv[) evil to neighbor of him, nand not lifting reproach on [one] near him” - Ps 15.1, 3. Iesous had added, and we will paraphrase His words, “If you have done any of these things, get away! Do not return until you have sought restitution for you brother!” Now the law contains Proposition B of Iesous’ A and B commandment:


“Saying to sons of Israel, 'For man or woman they will do from all of sinning Her of the man, to trespassing, trespassing in He Is (hwhy), and the turning [returning] of trespass of him, he must add on head of him (trespass) and fifth of him to him (trespass), and giving to whom trespassing, to him,” - Num 5.6-7. [Law and the prophets.] Generally, throughout the Bible, and here in particular, a sin against the Lord is equated to a trespass against our fellowman. Man is the creation of God. Whenever we mistreat man, we are insulting God. The sinner then presents an offering to the Lord, after repaying his brother, with a penalty payment (5.8). Once again, this is stated indirectly due to the consideration that the wronged person may have died, but we can understand the message. Is this equal to Iesous’ words in Matthew? What do you think? If not, the similarities are so many that one must split hairs to find a difference. But our discussion has been limited to offenses that are personal, and possibly unknown to the public. Matters of this nature would be settled on the judgment day. Now Iesous comes out in the open, about crimes that are unhidden, and will be judged in the body before the judgment day. (2) AGREE WITH YOUR ADVERSARY. “You will be well-disposed to the adversary of you, quickly, whenever you are in the way with [goal] of him, lest the adversary, he might have delivered you to the judge, and the judge, he might have handed you to the officer, and you will be thrown into (eij) prison ...” - Mt 5.25-26. Iesous’ first example assumed that the person being discussed was guilty. He had stated nothing to indicate a change in the nature of the persons being described, and so, once more we are discussing the guilty party. Clearly, “The law and the prophets” is the theme of the story. Moses had instructed judges to rule over disputes in the nation of Israel. He reserved the right for himself to judge the greatest cases. See: Ex 18.19-27, Deut 1.13-17, 17.8-9. “For he will be (hyhy) a dispute between men, and they will come to the court, and [to] that (S) judges, and the justifying of of the righteous, and the condemning them, of the wicked ... Forty, he so and (w nk y) not increasing [them], if increasing of [them], to the striking of him against this (40), from striking many [times], and he will be light, brother of you, to eyes of you.” - Deut 25.1, 3. [The law and the prophets.] When this was written, they had no prisons, but the unclean, and seditious persons, such as Miriam, the sister of Aaron, were banned outside the camp until their uncleanness was healed. [God has struck Miriam with leprosy - Num 12.10.] But Jeremiah was in prison in Jerusalem, and Nehemiah assembled the congregation of Israel in the prison gate. Iesous was confirming the law. Iesous is also the Prince of Peace, and was instructing the “Body” about “Brotherly Love,” and peaceful coexistence. “Love, Joy, and Peace” are three of the seven Spirits of God. The seven Spirits of God each have a multifaceted personality, which is only understood by paralleling all the lists of them in the Bible. All of the subjects in the Sermon on the Mount were addressed to the “Body of Israel.” Next, Iesous will explain adultery, in reference to the “Body.” 5) ADULTERY WITH THE BODY. A) LUSTFUL EYES. “You have heard for it was said, ‘You will not commit adultery.’ But I say to you, for all the [one] looking at a Woman (Israel) in order to lust for her has already committed adultery with her in the heart of him” - Mt 5.27-28. Iesous was a Teacher of parables. A parable is a true story in the common language of the people, on a subject easily understood, which has a hidden spiritual meaning. The uncontrolled lust for women has been the downfall of many men. Both men and women were already aware of “the facts of

life.” But what is the spiritual message? The prophets had already answered that question. “How Her, She will be prostitute City, saying of Her (hnman) full of Me (YT) (ytalm), judgment, righteousness lodging in Her, and now murderers ... Princes of you [are] rebellious, and companions of [you] thieves; all to them loving gift (bribe), and pursuing rewards. They will not judsge fatherless, and not the cause of the widow he will come before them” - Isa 1.21-23. [The law and the prophets.] God does not waste words. He comes right to the point. Israel was a Harlot, at the time of Iesous’ sermon, and a remnant was declared to be the Bride of God. If those constituting the Bride of God should envy the power and corruption of the shepherds of Israel: then they would be guilty of adultery in their hearts. Josephus’ history confirms that many were striving for the supremacy in the city of Jerusalem, even while they were at war with Rome. Eleazer controlled the temple, and John of Gischala, ruled the “upper city,” while Simon, the son of Gioras, occupied the “lower city.” Their common goals were to be thieves, as Isaiah pictured the “princes of Israel,” and to lord it over the people. Jeremiah also declared that Israel was a Harlot: “For from old time breaking of Me (YT) against you, breaking of Me (YT) bonds of you, and you said, 'I will not serve, for on all of high hill and under all of green tree of wandering prostituting'” - Jer 2.20. Although Isaiah was pronouncing Israel the Harlot in the 700s BC (and the Ten Tribes fell in 721); and Jeremiah’s judgment concerned Judah’s rebellion leading to the destruction of Jerusalem, in 588 BC; still she had not been cleansed of her sins, nor refrained from her acts of rebellion against God. The prophets generally concur about the wickedness of the Harlot, but a message of the “remnant saved” is mingled with the prophecy of doom. “And I, I will gather of remnant of flock of [Me] from all of the Earths of Her (Israel) where driving of Me (YT) them there, the bringing back of Me (YT) them to fold of them, and they will be fruitful and increase them” - Jer 23.3. The “gathering” foretold was consummated during the rapture, in AD 77, and in the establishment of New Jerusalem on earth. Compare other descriptions of these two events: Isa 11.10-11, Eze 39.25-29, Hos 1.10-11, 2.23; Joel 2.32, Zec 13.9. But then, due to the preponderance of the prophets’ testimony of doom, some will ask, “What record do we have of the saved souls of Israel before the ‘gathering of the remnant from all nations?’” God had established this point in the beginning of the Bible, when the prophet, Moses, repeatedly stressed how to be saved. This covenant was “everlasting” until God decided that Israel was unconvertible. Even then, the covenant was everlasting with the souls raised up to Third Heaven. “Looking, giving of Me (YT (yttn) to face of you, the day of the lives and of the good, and with the death and the evil, that as (K) I (ykna) commanding you the day to loving Her (hwcm; commandment (H) is feminine) of He Is Gods of you ($yhla hwhy), to going Her in ways of Him and to keeping commandments of Him ...” - Deut 30.15-16. Even the prophet, Elijah, complained to God about the lack of evidence of men saved: “... (they) killing them prophets of You in sword. And I am left, I to alone of {me]; and they seek to taking Her, soul of [me]” - 1Kin 19.14. But, God was quick to respond: “And the leaving of Me (YT) 7000 in Israel, all of the knees of them that not bowing them to Baal, and the mouth that not kissing to him” - 1Kin 19.18. Elijah even got to see one of them for himself, who was Elisha. Therefore, God has had faithful

children in every generation; however, frequently none of them are conspicuous in the leadership of the congregation. Sometimes Satan is “bound” (Rev 20.2), and faithfulness is evident; while at other times, Satan is “loosed” (20.7), and darkness reigns. Iesous had come to earth at this time (AD 28), to begin the process to “bruise the Serpent’s head” (Gen 3.15). The story of adultery will continue for several verses in Matthew, and the observation that, “your princes are rebellious” will be confirmed by additional evidence. First we will quote Hosea, and then return to the text in Chapter Five: “... spirit of prostitution of dwelling the erring, and prostituting from under Gods of them (mhyhla)” Hos 4.12; see: 9.1. B) THE CANCEROUS BODY. “But if the right eye of you causes you to sin, pluck it out and cast it from [body] of you; for it is more profitable for you that one of the members of you it should have destroyed itself [Middle Voice], one of the members of you, and not the whole Body of you be cast into Hell. And if the right hand of you causes you to sin, cut if off and cast it from you; for it is more profitable for you that one of the members of you it should have destroyed itself [Middle Voice], and not the whole Body of you be cast into Hell” - Mt 5.29-30. Mark recorded the same message, with this additional information: “And if the foot of you causes you to sin, cut it off. For is good, you enter intto the life lame, than the two feet having, to be cast into Hell, into the unquenched fire” - Mk 9.45. Matthew limits his discussion to the right side of the Body, while Mark confines his remarks to only one foot. We may safely assume that this one foot is the right foot. Therefore, the right side of the Body (Israel) is diseased, and Israel was instructed to cut out the cancerous parts of the Body, so that the left side might live. The right side will die, and the left side will live -- if they do what they are instructed to do, by Iesous and the prophets. “Woe of shepherd of God of nothing (lylah), leaving of the flock! A sword against arm of him and against right eye of him; arm of him drying up, she will be dried up, and right eye of him, darkening, she will be dark” - Zec 11.17. [The law and the prophets.] We have not encountered any “expanding of the law,” or “spiritualizing of the law,” as most commentators have suggested. Rather, Iesous is confirming the law. (1) THE RIGHT EYE. “In sleeping death of the king, King Uzziah and I saw Lord of [me] (ynda) sitting on a throne” Isa 6.1. “And he was (yhyw) speaking of He Is (hwhy) to me to saying, ‘Jeremiah, you seeing?’” - Jer 1.11. “As from seeing the rainbow ... and I saw, and falling on face of me, and heard a voice of from [One] speaking” - Eze 1.28. These quotes lead to the logical conclusion that the “right eye” is indicative of the Jewish prophets. These were the shepherds of Israel before the falling away of the nation. The shepherds of Israel who had “a sword against his arm and against his right eye” (Zech 11.17), were the scribes and Pharisees who opposed Iesous, and plotted His death. Daniel had foretold this event: “Seventy sevens (weeks), downing you ($txn) against people of you (Israel) and against City of holiness to finish the transgression, and to sealing sin, and to atone of iniquity, and to the bringing righteousness, everlasting ones, and to sealing vision and prophet, anointing holy of holies” - Dan 9.24. [Seventy Sevens = 455 BC - AD 35 = 490 Years.]

Caiaphas, claims the infamy of being the last Jewish prophet. He was the high priest, in AD 32, who declared: “But a certain one of them, Caiphas, being high priest of that year, said to then, 'You do not know nothing, nor do you consider for it is expedient in us that one man should die in behalf of the (tou) people, and not the whole nation perish” - Jn 11.49-50. God adds, by inspiring John to write, that he did not say this “on his own,” but because he was the high priest. Many high priests in the Old Testament had prophesied, such as, Samuel, and Nathan, and so on. After these words were spoken (Jn 11.49-50), then the “right eye was darkened.” There was never to be any more prophecy for the Jews. THE LEFT EYE. The left side of the Body was saved by plucking out the “right eye” and casting it away. Now members of the Body of the Anointed replaced the Jewish prophets. These included Philip’s seven daughters, and Agabus, and the “ones sent,” by Iesous; and also, the members of the congregation of Corinth described by Paul (1 Cor 12.10), and also Jewish Christians mentioned by John (1Jn 2.20). This is dogmatically confirmed: “... into this, for I appeared to you (Saul/Paul) to make you a minister and a witness which you saw, and which I will appear to you” - Acts 26.16. Paul became the “one sent” (apostle); or, the prophet to the Gentiles. He spoke “to the Mountain (Israel) and it was removed into the Sea (Gentiles)” [Mt 17.20]. See: Gal 4.22-31, Heb 12.18-29. “The [One] was from the beginning, who we have heard, who we have seen with the eyes of us, who we have looked on, and the hands of us, they have handled of the Word of Life ...” - 1Jn 1.1. The reader may instantly recognize that John’s claim to authority, for himself and the other “ones sent,” is identical to the testimony of the Old Testament prophets quoted above. Some of the servants of Iesous constituted the “eye” in the “left side of the Body,” which lived; while the “right side of the Body” was cast away, as Iesous had instructed. (2) THE RIGHT HAND (ARM). “For not in sword, they possessed Earth (Caanan) ... for right hand of You, and arm of You, and Light [is] of faces of You (Countenance - KJV), for You favored them” - Ps 44.3. See: Ps 60.5 (God), 74.11, (God), 89.42 (Gentiles), 98.1 (God), 110.1 (God); 2Sam 20.9-10 (Joab kills Amasa). It is clearly stated that the “right hand” and the “right arm” of God symbolize the sword; or, military victory. Joab grabbed the beard of Amasa “with his right hand,” and killed him with a sword. Iesous taught that the “right hand of the Body” (Israel) would “cause them to sin.” And so, the feeble, tiny, nation of Israel attempted to make war with the gigantic Roman Empire. As we would expect, the “right side of the Body” died in the process. They should have listened to their Savior! But then, the “right hand” of the Body had been cut off and cast away, thereby saving the “left side of the Body.” This was Iesous’ “From Calling,” founded on the Rock that He was the Anointed, the Son of God. The Prince of Peace led the pacifists to victory and eternal life. Many assaults on Iesous’ servants are recorded in the book of Acts, but they never fought back! “Vengeance is Mine, says the Lord!” Third Israel, who was to believe in Iesous later, was also made up of the “meek” who would inherit the Earth (New Jerusalem). Zechariah foretold their meek behavior over 500 years before the fact. “And saying them, thousand of Judah in heart of them, ‘Strength of Her (Israel) to me dwelling of Jerusalem, in He Is (hwhy) of hosts, Gods of them (mhyhla)’” - Zec 12.5. Jacob here symbolizes Second Israel who was never saved. First and Third Israel fled to the

mountains (Asia Minor), and avoided the war in Jerusalem. However, the “great tribulation” covered the entire Roman empire, and some suffered anyway; however not so severely as what happened at Jerusalem. John was captured and banned to the Isle of Patmos about the time of their fleeing to the mountains. This is determined by the “day of the Lord” (Rev 1.10), which symbolizes the first year of the war with Rome (AD 66/67). A “day” in prophesy is sometimes “one year;” and the “day of He Is” is “darkness and not light” (Amos 5.18). God foretold what the governors of Judah would think, but they were wrong! Paul had declared the division of Israel like this: “For not all the [ones] of Israel, these of Israel ...” - Rom 9.6. Therefore, when Zechariah wrote that “Judah (in part) would be saved first” (12.7), he had reference to the first converts to Christianity. The governors of Judah were never saved -- as a group. After the raising up of the servants of God to Third Heaven, in AD 77, then “the house of David and the inhabitants of Jerusalem” were redeemed (12.10); “the meek inherited the Earth.” THE LEFT HAND. The left side of the Body, which lived, was busy with the works of Righteousness, which were, feeding the hungry, and giving drink to the thirsty, and clothing the naked, and visiting the sick, and those in prison. This is a parable, and so, it has a hidden spiritual meaning. However, the literal understanding is to be obeyed too. Food is the Bread of Life; or, the Word of God. Drink is the Living Water; or, the Holy Spirit. Souls are clothed with the Anointed, when they are “dipped for forgiveness of sin” (Gal 3.27). The Sick, and those in Prison, are expressions used to describe the lost. The reader is encouraged to compare the cancerous side of the Body (Right), which died, with the healthy side of the Body, which lives eternally. Iesous was confirming the words of the prophets, which we have supplied (though there are more), and He was establishing the law of Moses for the nation of Israel. (3) THE RIGHT FOOT. The “foot” also signifies warfare, for an army travels on its feet. “And (W) he/she (Y/T) stood them (W) (wbcytyw), turning all of the people all of tribes of Israel in assembly of people of the Gods (myhlah), 400,000 man soldier of drawing sword” - Judg 20.2. See also: 1Sam 4.10, 22.17 (footmen); 2Sam 8.4, and others. NOTE *: “He” (Y) = Gilead. “She” (T) = Israel. The diseased right foot was cut off and cast away that the Body might live. Iesous spoke, His servants obeyed. He said to “flee to the mountains,” and His servants took off running. This was even instructed 34 years before the war began, and the servants of God still took off running. [AD 32 + 34 = AD 66.] What was the “left foot” doing? THE LEFT FOOT. “But if we walk in the Light as Himself (God) is in the Light, we have fellowship with one another, and the blood of Iesous the Anointed of the Son of Him (Ihsou Cristou tou Yiou autou) cleanses us from all sin” - 1Jn 1.7. C) THE LAW OF DIVORCE. “And it was said, ‘For whoever divorces the wife of him, he will give her a certificate of divorce.’ But I say to you, 'For whoever divorces the wife of him except for word of (logou) sexual immorality makes her to commit adultery; and who if marries a woman having been divorced commits adultery” - Mt 5.3132. In this parable, we have three principle players: (1) The Husband, (2) The Wife, (3) He Who Marries the Divorced Wife. The literal application would be human relationships in marriage and divorce. Moses wrote many words concerning matrimony and separation; legal or otherwise. The blessing of the nation of Israel was the object of God’s instructions. However, consistent violation of these laws by the leadership, and the common people, is recorded, and could possibly be intended to

portray the fragility and imperfection of man, and the mercy of God, and our need for merciful judgment of our fellowman. After the literal law, we will propose suggested symbolical implications of the lesson. THE CERTIFICATE OF DIVORCE. “If a man, he takes a woman and marrying her, and being (hyhw), if not she will finds favor in eyes of him, for finding in her unclean speaking (rbd), and writing to her a certificate of divorce, and giving in hand of her, and sending her from house of him” - Deut 24.1. [The law and the prophets.] This is the most probable verse referred to by Iesous, as many Bible translations with notes agree, as well as many expositors. (But then, we could all be wrong!) The story continues that the wife may marry again, but if her second husband dies, or also divorces the woman, then the first husband could not take her back again. As with all legal documents, the fine print determines the meaning of the terms employed. THE FINE PRINT OF THE LAW. The phrase, “finding uncleanness,” is described: “And the priest, the swearing of her,and saying to the woman, 'If not man laying with you, and if not going astray of you to uncleanness under man of you, the innocence from this bitter water that brings a curse” - Num 5.19. Therefore, uncleanness is defined to mean adultery! God had established a ceremony for determining the innocence or guilt of a wife accused of infidelity by her husband. This was termed, “the spirit of jealousy” (5.14). “Sexual immorality” (Mt 5.32) was suspected by the husband, even though there were no witnesses to the fact. The curse of the law was written down, and then scraped off into water. The wife was required to drink the water. If she was guilty, “He Is (hwhy) makes your thigh to fall away and your belly swell” (5.21). The verdict is foolproof! This is because it is determined by God. A guilty woman would bear this condemnation: “And the man innocent from iniquity, and the woman, the-this, she will bear of iniquity of her” - 5.31. Iesous interpreted these words, “be free from iniquity” to mean that the man got his divorce; and He adds that this was the only justifiable cause for divorce, on the part of the husband. The unfaithful wife, who failed the test of “bitter water,” was pronounced to “become a curse among her people” (5.27). This would make it a sin for another man to marry her. [God in His great Wisdom, had left the husband who falsely accused his wife uncondemned. The matter is not mentioned. If the wife had been permitted to press for punishment of the husband, you may rest assured that she would have paid the price! She would benefit greatly by suffering meekly.] In our humble opinion, this was Iesous’ interpretation of these verses in Numbers. THE SPIRITUAL MEANING. We will identify the three principle players. (1) THE HUSBAND. “And loving her (Israel) of He Is Gods of you ($yhla hwhy) in all of heart of you, and in all of soul of you, and in all of strength of you ... You will fear of He Is Gods of you ($yhla hwhy ta) and with Him you will serve, and in name of Him, you will swear. You will not go of them after of (yrxa) gods (myhla), gods, other ones, from gods of (yhlam) the peoples who around of (W) of Me (YT) [of] them (MK) (mkytwbybs)” - Deut 6.5, 13-14. [The law and the prophets.] A wedding vow, of the type utilized in the churches before the “Women’s Liberation Movement,” is fairly represented here: “Love, Honor, and Obey.” Love is employed explicitly, while Honor is implied by the phrase, “swear by His name,” and Obey is indicated by the term, “shall not go after other gods.” Many articles of Faith are repeated several times in the Bible, and this concept of God the Husband, and Israel the Wife, is no exception to this rule: “‘Turn them, in peoples, returning of them (to sin),’ saying He Is (hwhy); ‘For as (K) I (ykna) in Man of

Me (YT) (ytl[b; meaning, "Husband") in you; and to taking of Me (YT), with you one from city, and two from family, and the bringing of Me (YT) with you [to] Zion’” - Jer 3.14. See also: Isa 54.5-8, Jer 31.32. “A family” probably refers to one of the Twelve Tribes of Israel, and so, it is pictured as being larger than a city. God was pleading, through His prophets, for Israel to return to their “Maker” and “Husband,” before they had transgressed beyond the point of reconciliation; or, past the region of “no return.” The Wife (Israel) has been explained in the same verses identifying the Husband (God). She will in like manner be pointed out in the next section considering the Divorce. (2) THE WIFE AND THE DIVORCE. [See: (1).] Hoshea is most graphic in his message of Harlotry and divorce. In a vision he married a Harlot, representing Israel, and they had three children. God instructs Hoshea what names to give the children, and why He thinks that these names are appropriate. The first child was named, “Jezreel.” THE TEN TRIBES DISOWNED. (First child of Hoshea and the Harlot.) “And He said to him, He Is (hwhy), 'Calling name of God-will-sow’ (Jezreel), for again a little and avenging of Me (YT), of blood of Jezreel on house of Jehu, and the ceasing of Me (YT) from kingdom of house of Israel” - Hos 1.4. The Ten Tribes of Israel revolted from the kingdom of Rehoboam, the son of Solomon, because of excess taxation. The Tribes of Benjamin and Judah constituted the kingdom of Judah. And these divisions of Israel were most at war. Israel was also called, “Samaria,” and sometimes, “Joseph,” and at other times, “Jacob.” Isaiah had declared that in 65 years they would “cease to be a people” (Isa 7.8), and we had presented a calculation for the end in 672 BC. THE JUDGMENT REPEATED. (Second child of Hoshea and the Harlot.) “... and He said to him, 'Calling name of her, ‘No-Mercy’ (Lo-Ruhamah), for I will more again not have mercy on the house of Israel, for lifting (mercy), I will lift to them. And with house of Judah, I will love them, and the saving of them in He Is Gods of them (mhyhla hwhyb) ... ” - Hos 1.6-7. In the “ninth year of Hoshea (II),” king of Israel, the Assyrians under Shalmaneser besieged Samaria, and took it, and Israel was carried captive to Assyria, in 721 BC. See: 2Kin 18.9-11. Every prophecy of God was completed on time! When He said in 65 years, He meant it to be taken literally. No symbolism was involved in the prophecy. But then, even when symbolism is connected to a prophecy it still has a literal, historical, fulfillment of some sort. “The third of the Sun was not literally darkened” (Rev 8.12), but Rome was one of three Suns (kings) of the Roman Empire, and she fell first. Israel was pronounced about to die twice, and now it is time for Judah’s fortune to be forecast. JUDAH CONDEMNED. (The third child of Hosea and the Harlot.) “And He said, 'Calling name of him, "Not-People-of [Me]" (Lo-Ammi), for you not people of [Me], and as (K) I (yknaw) I will not be [God] to you” - Hos 1.9. Does this sound definite, and unmistakable? The certificate of divorce had been filed, and processed, and sealed. The Wife of God had been disowned for “sexual immorality” (Mt 5.32). This is prophecy, and therefore, the date of the event is not always connected to the time of the speaking, or writing, of the prediction. But as we continue on with Iesous’ confirming of the law, the appropriate time to assign to the divorce will become clear. Now we must wrestle with the “man who marries the divorced woman.” (3)WHOEVER MARRIED THE DIVORCED WOMAN COMMITTED ADULTERY. “‘Pleading them, [who are] in mother of you, pleading them; for this (Israel), not Woman (Wife) of Me (YT), and as (K) I (yknaw) not Man of Her (Husband)! And she will turn [from] prostitutions of her, from faces of her, and [turn from] 'he wilI have adultery with her', [turn] from between breasts of her, lest I will strip her naked and the setting of Me (YT) of her as birth of her (naked). ... And Sabbath (ceasing) of Me

(YT), all of joy of her, feast of her, New Moon of her, Sabbath of her (Rest Days) -- And numbering of Me (YT) against her of days of the Baals that she burned incense to them. She decked herself with earrings of her and jewel of her, and she went after from lovers of her; and with of [Me] she forgot,’ saying He Is (hwhy)” - Hos 2.2, 11, 13. Adultery is defined to be illicit sex between a married man, or woman, and someone who is outside the union of the wedding. Israel, the Bride of God, had found new lovers! Therefore, she was an adulteress. Her sexual partners were the pagan gods, before whom she prostrated herself. The American proverb, “It takes two to Tango,” is applicable in this case. Judah and Baal had performed the acts of adultery. For this crime, God divorced her. But Iesous interpreted the law and the prophets to condemn a “man” engaged in adultery with the Woman (Israel). Who was this man, or men? Now we have run into a case of semantics; or, “the study of meaning.” The name of a nation (singular) is in the feminine gender in both Hebrew and Greek, and in many other languages. However, the inhabitants of a nation (plural) are in the masculine gender. For instance, Greece is a Woman, but Greeks are men. This is how we locate the “men” marrying the Woman divorced. “And you prostituted of [you] with sons of Epypts (always plural), neighbor of you ... And you multiplied of prostitutions of you to Earth of Canaan, Chaldea of them; and also therefore you not satisfying her (Israel)” - Eze 16.26, 28-29. These acts of immoral sexual activity are listed in chronological order. Israel loved the Egyptians, and their idols, before the Exodus in 1635 BC. Ahaz, king of Judah, sent messengers to Tiglath-Pileser, the king of the Assyrians, when threatened by Israel and Syria in about 740 BC. Hezekiah entertained the Babylonians (Chaldeans) when they sent messengers who had learned that he was recovered from illness. The king showed them all of his treasures, and when the prophet Isaiah learned of this he pronounced doom on Judah. The “mystery men” in Iesous’ Sermon on the Mount, who committed adultery with the divorced Woman (Israel), were Egyptians and Assyrians and Babylonians. Once more, we will remind the reader, that we have encountered no examples of “expanding the law,” or of “spiritualizing the law,” as had been suggested by other commentators. Andrew Fausset (1878) is in agreement, as well as, the Geneva Bible with Annotated Commentary. “He begins with the true expounding of the Law, & sets it against the old (but yet false) glosses of the Scribes: So far is he from abolishing the least commandment of his Father” - Geneva Bible, 1599.4 Iesous’ bold statement in verse eighteen, that “Heaven and Earth (Israel) shall pass away before one iota (letter “i”) or apex of the law fails,” is cited by both sources as a reason for this opinion. In summary, we have encountered eight steps to salvation, all found in the law; and the servants of God being the “Salt of the Earth” (Israel), and the “Light of the world:” and the instruction to preserve the law; and then “Four Judgments;” and “Brotherly Love;” and now, the law of adultery. And each and every one of them is confirmed in the law of Moses! Now we are faced with, “Do Not Swear at All.” 6) DO NOT SWEAR AT ALL. A) DO NOT SWEAR FALSELY. “Again you heard, for it was said to the ancients, ‘You will not swear falsely, but you will perform the oaths of you to the Lord (tw Kuriw)” - Mt 5.33. Iesous had employed the term, “said to those of old” to refer to the words of Moses, spoken to Israel (1635-1594 BC). Compare these verses: Mt 5.21 (Ex 20.13), and Mt 5.27 (Ex 20.14), and Mt 5.33 (Ex 20.16). But this verse (5.33) is explained better in Leviticus than in Exodus: “Or from all of that he swore against him to falsehood, he will restore with him in full of him, and he will add one-fifth of him, against of him to that, this, to him; he will give him in day of trtespass of him” - Lev 6.5. The first parameter of Iesous’ statement in Matthew (5.33) is found in Exodus (20.16), while the

second parameter is described in Leviticus (6.5). We will mention once again, that the Lord Iesous and His “ones sent” quoted the Old Testament Scriptures in this manner: by mingling more than one source in a single sentence, and not adhering strictly to a literal quote. Moses wrote four books of the law, and they usually repeat the same thoughts: “From going lips of you, you will keep, and doing you, as that vowing of you to He Is Gods of you ($yhla hwhy), freely that speaking of you in mouth of you” - Deut 23.23. The scribes and the priests, and possibly the people, were familiar with these quotes of the law. But in each case, Iesous added something from “The law and the prophets” which they were unaware of at that time. Here is the new message to them, relating to the verse quoted. B) DO NOT SWEAR BY HEAVEN. “But I say to you, do not swear at all: neither in the Heaven, for it is throne of the God (tou Qeou) (Government of Israel); nor in the Earth, for it is footstool of the feet of Him (Congregation of Israel); nor in Jerusalem, for it is City of the great King (tou megalou Basilewj)” - Mt 5.34-35. Moses had “called Heavens (Governments) and Earth (Congregation) to witness against you (Israel) this day, that you will soon utterly perish” (Deut 4.26, 30.19). But then, Moses was a prophet of God. Iesous was addressing His remarks to the general public. However, the inhabitants of Gibeon, whom God had commanded Israel to destroy, deceived them into thinking that they were from a far country, and seduced them into a covenant of peace. Now because they had sworn by He Is Gods of Israel (Josh 9.19), that they would be at peace with them, they were condemned of sin no matter what they did. If they had killed the deceivers of Gibeon, they would have been guilty of not performing their oaths. However, failure to kill them would be disobedience to God’s command to kill them. It would have been better not to swear at all. “Who the man, the delighting lives of him, loving days, to seeing good? Keeping tongue of you from evil, and lips of you from speaking deceit” - Ps 34.12-13. [Law and the prophets.] Solomon’s proverbs are full of the examples of the tongue being evil. Jewish poetry lacks rhyme and meter, but instead consists of restating the same proverbs over and over in different words. “Darkening (withholding) sayings of him, he will know knowledge, and burning spirit of man, she will understand her [withheld sayings]. Also a fool, from silence, he is counted wise; shutting lips of him, he will understand” - Prov 17.27-28. Is this what Iesous intended by His remarks in Matthew? Then we also come across conditional commandments of God. What is commanded to be done in one time and place, is strictly prohibited in another situation. Jeremiah prophesies to Israel: “And you shall swear, ‘He Is lives,’ in Truth, in Judgment, and in Righteousness” (4.2). These words are about the founding of New Jerusalem (AD 7778); but here is the opposite message: “And also they will say, ‘He Is (hwhy) being (yh),’ to so (nkl) they swear falsely” - Jer 5.2. NOTE: Although they swore God is alive, they lied because they did not believe this fact. Jeremiah condemned Israel for swearing again (7.9), and Hosea forbid Israel to swear to He Is at Beth Aven (4.15), because of “the calves of Beth Aven” (10.5). Zephaniah exposed the hypocrisy of men swearing to He Is, who had also gone up on the housetops to fall down to the stars (1.5); and again, the futility of men swearing to He Is, who had also sworn to the pagan god, Milcom (1.5). Therefore, “The law and the prophets” contained examples of God forbidding Israel to swear to the Lord -- under certain conditions. When the Sermon on the Mount is ended, it is stated that they were all astonished because He taught them as one having authority, and not as the scribes. Iesous continued his dissertation about swearing with these words:

C) LET YOUR “YES” BE “YES.” “Nor you will swear by your head, for you are not able to make one hair white or black. But you will be, the word of you, ‘Yes, Yes,’ ‘No’, No.’ But the more than [these] is from [tempting] of the (tou) evil” Mt 5.36-37. The thought was being presented to the minds of the listeners, that all of the objects that men were in the habit of swearing by were beyond their control, and so, the oath was meaningless. Now if they had sworn by their house, or by their cattle, then if they swore falsely, they had something to lose. But to swear by the throne of God, or by the footstool of God, or by the city of God, was idle talk for they could not have any influence on a single one of these items. “You trouble not with mouth of you and heart of you, he will not be hasty to the going, speaking to face of the Gods (myhlah) for the Gods (myhlah) in heavens and you on the earth. Against this, he will be him, speaking of you few ones ... For coming the dream in many troubles, and voice of fool in many speakings” - Eccl 5.1-3. See also: Pr 13.3, 10.19, 16.23, 21.23. Iesous was on trial for His life, and when asked if He was the Anointed, the Son of God, His reply was, “Yes” (Mt 26.64). When asked if He was the King of the Jews, His answer was, “Yes.” When He was accused, it is written, “He answered nothing” (27.12). When asked if He heard what they testified against Him, “He answered not a word” (27.14). See: Isa 53.7. Isaiah beautifully described Iesous’ humility and meekness. And, this was over 700 years before He was born of Mary. We can see the principle of Iesous’ words in Matthew, described by the Old Testament prophets. Now, we need to learn how to live by these words! 7) AN EYE FOR AN EYE. “You heard, for it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you not to have resisted the evil. But whoever, he will slap you on the right cheek of you, and turn the other to him also. And to the [one] desiring judgment on you, and to take the tunic of you, you send the cloak also” - Mt 5.38-40. Iesous’ sermon on the law of Moses continued by quoting the book of Exodus: “And for men, they fight them, and they hurt a woman with child, and they come out, children of her, and he will not be hurt, punishing, he will be punished ... And if he is hurt, and giving her soul under soul, eye under eye, tooth under tooth, hand under hand, foot under foot, burning under burning, wounding under wounding, stripe under stripe” - Ex 21.22-25. Then the law continues to explain that a slave who loses an eye or a tooth from mistreatment of a master, shall be set free rather than get the master’s eye or tooth in vengeance. People who are determined to find fault with the Bible insist that this is a contradiction in the Word of God. But which is of greater value? -- the master’s tooth, or the slave’s freedom? Once again, God demonstrates His great Wisdom, in that, the master would be cruel to the person causing him to lose an eye or a tooth. Rather than contradicting the punishment of the law, as some suppose, this is a special case amplifying the reward of the injured party. And, all nations have legislation with special applications of the law. “But I say you not to have resisted the evil” - Mt 5.39. A) MOSES WAS HUMBLE. “And saying her, ‘Has He Is (hwhy) indeed only in Moses, speaking He Is (hwhy), not also in us speaking? [Miriam and Aaron speaking.] And He Is (hwhy), He heard. (And the man, Moses, very humble, more than all men who on the face of the land.) And He Is (hwhy), He said at once to Moses, to

Aaron, and to Miriam, ‘Coming them, three of you, to the dwelling (tabernacle) of meeting!’” - Num 12.2-4. [The law and the prophets.] The prophet of God suffered insult without reply. He knew that God was all-knowing, and capable of punishing evil. Miriam was struck with leprosy, and banned without the camp of Israel until she was healed. At a later time, Moses wrote: “To Me vengeance , and payment; foot of them, she will slip in time ...” - Deut 32.35. B) DAVID WAS HUMBLE. “And coming, the King David to Bahhurim ... from there was a man ... Shimei ... going out, going out,, and cursing. And he threw with stones at David ... And he said, Abishai ... to the king, ‘To why he will curse, the dead dog, the-this, lord of [me], the king? I will go over now, and I will take off of head of him.’ And the king, he said, ‘... and he will curse, for saying to him of He Is(hwhy) “Curse David.”’ ... The king (Solomon), he said to Shimei ... And the king bringing him, of Benaiah ... and he went out and he struck in him, and he died” - 2Sam 16.5-6, 9-10; 1Kin 2.44-46. These things are written for our example, and possibly, these were being referred to by Iesous (5.39). We are to “wait on the Lord,” and He will correct any injustice when He deems it proper. The nation of Israel was instructed, by Jeremiah, to wait patiently during their 70 years of Babylonian captivity. The servants of God waited 1260 Days (Years) for the Papal Inquisitions, and the period of Papal Darkness to end. 42 Months: AD 600-1860. C) TURN THE OTHER CHEEK. “And Zedekiah, he me son of ... and stuck of Micaiah (the prophet) on the cheek, and he said, ‘Where this, going Spirit of He Is (hwhy) from [complaint] with of me (YT) to speaking with you?’ ... And king of Israel, he said, ‘Taking of Micaiah, and the sendong of him to Amon ... and saying you this, “Naming him with this, house of the prison, and the eating of him bread of affliction”’ ... and the king was stayed up in his chariot against the Syrians, and he died in evening” - 1Kin 22.24, 26-27, 35. Iesous is the Prince of Peace, and His servants bear reproach meekly, as He has done. When Abram was meek, he was blessed and protected by God. In contrast, Saul was insolent, and the Lord took His Spirit away from the rebellious king. The Babylonian Captivity was pictured by the prophet, Jeremiah, like this: “He Is (hwhy) good [ones] waiting for Him, to soul, 'She will seek Him.' And good, 'he is strength' and exalted to salvation of He Is (hwhy). Good to man, for against [trouble] in youth of him ... He will give cheek to [one] striking him, and he will be full in reproach ... For Lord of [me] (ynda) He will not cast off to ever” - Lam 3.25-27, 30-31. (See: Isa 50.4-6, describing Iesous.) The reader should be aware by now, that the Sermon on the Mount is a lesson from God, on the best attitude to entertain during Rome’s occupation of Israel, and the proper reaction of the children of God to the “great tribulation,” which was the Jews’ war with Rome (AD 66-73). The prophets of God had endured similar afflictions of the flesh during most of Israel’s history. Iesous seemed to be attempting to drive this point home, to His listeners, with His Sermon on the Mount. After Iesous’ death, and burial, and resurrection to earth, and ascension to Third Heaven, then the “ones sent” received messages by the Holy Spirit, and they stated this same conclusion in simpler terms. For the message to suffer patiently, see: Acts 8.1, 11.19; Rom 8.35; Gal 5.11, 6.12; 2Tim 3.12; Jas 5.10-11; 1 Pet 2.19-20; 1Jn 3.13, 16. Now we have identified two goals set before the nation of Israel: (1) The confirming of the law of Moses, (2) How to endure the Roman occupation. D) HOW TO HANDLE CIVIL DISPUTES.

“To the [one] desiring judgment on you and to take tunic of you, send him the cloak also. And whoever compels you to go one mile, go with him two. To the [one] asking you, give! And the [one] desiring from you to borrow, do not turn away” - Mt 5.40-42. The principle had been established, from the law, that a thief is to restore double. The previous example (5.38-39), had Proposition A picture a guilty man; while Proposition B advises not to seek restitution from the guilty party. Now we will determine the guilt or innocence of the persons mentioned in the law, under the present discussion (5.40-42). PROPOSITION: THE GUILTY MAN. “If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep ... If the theft is certainly found alive in his hand, whether it is an ox or donkey or sheep, he shall restore double” - Ex 22.1, 4. [Law and the prophets.] Iesous’ advice to give a tunic and a cloak, when sued for only the tunic, would relate to the thief repaying double in Exodus. It seems obvious that Iesous is referring to guilty persons. The matter of innocence or guilt is not discussed. The Four Judgments (5.21-22) were against the guilty, as was the case of reconciliation before offering a gift on the altar (5.23-24). Iesous’ advice to agree with your adversary on the way to the judge (5.25-26) would apply to the guilty person. Then, the discussion of adultery (5.27-32) was about both guilty women and men. If we consider the pattern to be consistent, and this assumption is well-grounded, then the person sued for his tunic is also an offender of the law. Therefore, he must pay double, giving both cloak and tunic. E) GOING THE EXTRA MILE. “And whoever will compel you [to go] one mile, go with him two” - Mt 5.41. What do you think? Is this in “The law and the prophets?” Everything else has been. “And I gave to Isaac of Jacob and with Esau, and I gave to Esau the mountains of Seir to possess ...” Josh 24.4. God had compelled Israel to “go a mile.” The distance was from the Sinai desert to the Land of Canaan. In the performance of their duty, they ran into unexpected obstacles. Edom (Esau) would not let Israel pass through their land, on their way to Canaan. “An Ammonite or Moabite, he will not come in assembly of He Is (hwhy) ... against speaking that they did not meet you (Israel) with bread and with water in way in coming of Her (T = her: Egypts) of you (MK) (mktacb) from Egypts* (always plural) ... You will not peace of them and good of them all of days of you to ever” - Deut 23.3-4, 6. NOTE *: Upper and Lower Egypt = plural Egypts. Added to this prohibition of peace with Moab, is the remembrance of Balaam advising the daughters of Moab to commit whoredom with the sons of Israel; and God struck Israel with a plague. See: Num 25.1-9. Due to these unforeseen obstacles, now the “mile” compelled by God, was lengthened to “an extra mile.” Edom was south of Canaan, and blocked direct access to the Promise Land, from Sinai. Ammon and Moab were east of the Salt Sea, and they prohibited entrance from that direction. Israel skirted around all three of these nations, and entered Canaan, from the east, at Jericho, which was north of the Salt Sea; and also north of Ammon and Moab. [Actually the “second mile” in this hypothesis is longer than the “first mile.”] “And he (Jacob) spoke, the people, in Gods (myhlab) and in Moses: ‘To the (H) [hardships] against of Her (T) of us (WN) (wntyl[h) from Egypts to die in wilderness? For there is no bread and no water, and our soul abhors in light bread!’ And He Is (hwhy) sent of fiery serpents in people, and they bit the people, and he died (Jacob = Israel), many people from Israel” - Num 21.5-6. [The law and the prophets.]

Israel should have gone the “extra mile” without complaining! God was tired of their constant complaining, and so, they felt the wrath of God. Now, the Body (Israel) is faced with the same dilemma. Daniel’s “four Beasts of the Sea (Gentiles),” who were: Babylon, Persia, Greece, and Rome, are recorded to have forced “conscription” on the inhabitants of their conquered lands. Moses had predicted this state of affairs: “You will bear sons and daughters, and not they will them to you; for they will go into captivity ... The alien who in near you, he will rise against you, from against Her (Israel), from against Her” - Deut 28.41, 43. Iesous was teaching the Body (Israel) how to cope with the Roman occupation of their homeland. Matthew cites a specific example of “conscription:” “But they coming out, they found a man, a Cyrenian, Simon by name. This [man] they compelled that might bear the cross of Him (Iesous)” - Mt 27.32. Other expositors also consider these words to be related to the Roman practice of conscription, and a “mile” is understood to be a variable distance. F) SEND (Cast) YOUR BREAD UPON THE WATERS (Nations). “To the [one] asking you, you will give, the [one] desiring from you to borrow, do not turn away” - Mt 5.42. Where does the law of Moses contain these words? “And in reaping of you of reaping of Earth of you (Israel), to reaping you will not fully gather the corners of field of you. And vineyard of you, you will not work, and grape of vineyard of you you will not gather, to poor and to stranger you will leave them, I He Is Gods of you (mkyhla hwhy yna)” - Lev 19.9-10. [The law and the prophets.] God had made it the duty of the wealthy to care for the poor. Israel was to be abundantly blessed more than all nations, if they obeyed the law, because they were the Chosen People of God. Most of the commandments in the law were repeated several times, for they had four books of the law, and this one is no exception: “Six years you will sow of Earth of you and gathering you of increase of her. And the seventh, He (Gods) will leave Her [meaning, no planting and reaping by owners] you will eat living [beast] of the field, so you will do to vineyard of you to olives of you” - Ex 23.10-11. [The law and the prophets.] Iesous was preparing the Body for the famine in the days of Claudius, prophesied by Agabus, and also for the famine in the siege of Jerusalem, by Titus and the Roman legions. Both the Old and New Testaments emphasize that the man who is saved, in the eyes of God, is the one who feeds the poor. The references are too numerous to attempt a gloss of them, and so, we will limit ourselves to one of each Testament; see: Prov 22.9, Mt 25.34-36. The curious would be disappointed if we did not cite the verse for our title of this paragraph: “Sending (Cast - KJV) bread of you on face of the Waters (Nations), for in many, the days you will find him. Give serving to seven, and also to eight, for you do not know what evil he will be on the Earth (Israel)” - Eccl 11.1-2. 8) BECOMING PERFECT. A) LOVE YOUR ENEMIES. “You heard, for it was said, ‘You will love the neighbor of you and you will hate the enemy of you.’ But

I say to you, 'Extremely Love (agapate) the enemies of you, bless the [ones] cursing you, in good, doing to the [ones] hating you, and pray under the [ones] spitefully using you and persecuting you” - Mt 5.4344. Moses instructed the people of Israel who God wanted them to love, and who was to be despised. But then, despite is not as fervent as hate. However we shall also encounter hate in the law and the prophets. “You will not hate of brother of you in heart of you, the rebuking, you will rebuke of people of Her (T Israel) of you (K); and you lift sin against of him. You shall not avengeance, and you will not bear grudge of son of people of you, loving Her (tbxaw; "her" = "soul" or "Israel") to neighbor of you as from of you [loving]; I, He Is (((hwhy yna)” - Lev 19.17-18. [Love your neighbors.] The first proposition of all these quotes of combined Scriptures, in Iesous’ Sermon on the Mount, is always easily located. Once again, the Bibles with notes directs us to the proper verse. But Iesous added, in every quote, other verses that were not so well known by Israel at that time, nor by the congregations today. In our approach to the element of hate, we will first discuss contempt for your fellowman (not your neighbor), and secondly, we will determine hate in the Old Testament. “An Ammonite and a Moabite, he will not come to them, in assembly of He Is (hwhy) ... for speaking that not meeting them with you in bread and in waters ... You will not seek peace of them and good of them all of days of you to ever” - Deut 23.3-4, 6. [Separation from your fellowman is ordered sometimes.] God had granted permission for the Gentiles (Strangers) to share in the Passover feast; if they become circumcised. See: Ex 12.48. But the Ammonites and Moabites were excluded from the congregation of Israel. Frequently, God boasts of having “no partiality” in His judgments. Does this constitute a contradiction? Do you see the difference? Edom was to be accepted, because he was a brother, and Egypt was to be received into the congregation, for Israel had lived in their land. But Ammon and Moab were not brothers, nor did Israel live in their lands. Differentiating circumstances account for what obviously seems to be partiality, but in reality is not. However, even though this constitutes contempt, hatred is a stronger emotion, and is not pictured in this place. But then, Iesous was confirming, “The law and the prophets,” and so, it must be in the Old Testament somewhere. Does murder involve hatred? Could you kill someone without hating them? “And giving Her (httn), neck of enemies of [Me], and I will destroyed them from hating of [Me]” - Ps 18.40. [Hatred and murder ordered by God in the law and the prophets.] Mere contempt would not prompt someone who believes in God to commit murder. We assume that the reader is convinced of the law of hatred in the prophets. A second example declared the prayer to God for the death of someone’s enemies. “You, You know reproach of Me (YT), and shame of [Me], and dishonor of [Me] ... She will be astonishment, place of them in tents of them, he will be no dwelling ” - Ps 69.19, 25. [Prayer for death of enemies by Iesous. But then, He is God!] Iesous is correct once again! “Love your neighbors and hate your enemies” is a part of “The law and the prophets.” See: Mt 5.43. These Songs (Psalms) are about Iesous’ torment and the destruction of Israel, who would not reform and obey the Lord Iesous. Only God has the right to hate His creation! The priests and the scribes may have been acquainted with these verses, but it is doubtful that they understood them. Paul wrote that the “ones sent” understood things hidden from the foundation of the world. Iesous is the Judge. See: Isa 11.3. He sentences men to eternal life or everlasting condemnation. But the servants of God have no such authority. They can truthfully, and graphically, declare who is going to

Hell, but the power to actually cast men to Hell lies with Iesous alone. “For the Father judges no one, but has committed all judgment to the Son” (Jn 5.22). After reciting the part of the law understood by the Jews, Iesous always added something that they did not know. Now He teaches to love your enemies. Will this be in the law and the prophets? B) BLESS THOSE WHO HATE YOU. “You will not abhor (hate) an Edomite, for, this, brother of you. You will not abhor (hate) Egyptians, for lives of you, stranger in Earth of him” - Deut 23.7. [Love your enemy.] Jacob (Israel) and Esau were brothers, and both of them were the fathers of nations. Although Edom was a brother, he was still the enemy of Israel. The ban on hatred is understood to be a command to love. Iesous was a Teacher of the law. And, who would be better qualified? “And now, Israel, what does He Is Gods of you ($yhla hwhy) ask from people of you, for to fear of He Is Gods of you ($yhla hwhy), to going Her in all of ways of Him, and to loving Her Him ... Look to He Is Gods of you ($yhla hwhy) the Heavens (Governments) and Heavens of the Heavens (Governments) the Earth (Israel) and all of that in Her ...For He Is (hwhy) Gods of them (mkyhla), this Gods of the Gods (myhlah yhla) and Lord of the lords (myndah yndaw), the great God (ldgh lah), the mighty and the awesome, who He will not lift faces and He takes not a bribe. Doing judgment of fatherless and widow, and loving Stranger (Gentile), to giving to him bread and clothing” - Deut 10.17-18. [Love your enemies in the law and the prophets.] The love for all men is implied, because God had declared His love for all men. [Jews + Gentiles = All Flesh.] The servants of God hasten to do His will, and to imitate His thoughts. If God loved the Stranger (Gentile), it is obvious that He expected the Jews to love them too. The prophet, David, demonstrated this love for his enemies. David blessed Shimei, who cursed him, by saying that God had instructed him to “Curse David” (2Sam 16.12). David loved Saul, while the king was chasing him with armies in order to kill him. David found Saul sleeping on the ground, and could have easily eliminated his foe, but instead he demonstrated his love for Saul by cutting off a piece of his skirt, to show his presence, and then leaving him to sleep in peace. See: 1Sam 24.4-11. David also mourned until evening when he learned of Saul’s death. See: 2Sam 1.12. God teaches not only explicitly but also implicitly. He instructs us not only by orders but also by examples. But then, where does the law teach that a man prayed for his enemies? Do you know? “They rose up, false witnesses that not knowing of Me (YT); they ask Me ... And I, in sickness of them, clothing of [Me] [was] sackcloth; humbling of Me (YT) in fasting; and soul of [Me] and prayer of Me (YT), she returned to breast of [Me]” - Ps 35.11-13. [Pray for your enemies from the prophets.] The psalmist was signifying the grief of the Lord Iesous, who had prayed for those who betrayed Him. Everything mentioned by Iesous (Mt 5.44), has been found in “The law and the prophets.” These remarks were intended to produce the “meek” souls who would inherit the Earth (New Jerusalem); and also the “meek” who would be resurrected to Third Heaven. These two goals are described, “That you may be sons of your Father in the Heavens.” This was detailed to mean what is declared in the following verses. C) THAT YOU MAY BE SONS OF GOD. “so that you may be sons of the Father (tou Patroj) of you in the Heavens; for He makes the sun of Him rise on evil and good, and He sends rain on just and unjust” - Mt 5.45. The breath of life, received from God at birth, is given to all who inhabit the world; and God snuffs it out whenever it pleases Him. “Life is as a vapor.” “And so it is written, ‘The first man, Adam, he became himself [Middle Voice] into a living soul.’ The

last Adam into a life-giving Spirit” - 1Cor 15.45. [All men have the “Holy Breath.”] The word “soul” represents the breath of life. In centuries past, commentators referred to this as “animal life,” but we do not appreciate that term. On the other hand, the word “spirit” signifies those who have been “born from above out of water and of Spirit.” [Just recently, we have learned that the proper translation of the Greek is, “out of water.” No translation found has the proper use of the Greek words.] This “spirit of God” is received by prayer, after the temple has been cleansed by “dipping for forgiveness of sins.” See: Lk 3.21-22, Isa 11.1-4, Jas 1.5-8. Paul contrasts these two categories of men, as the “natural man” and the “spiritual man.” See: 1Cor 2.14-15. The “new birth” produces “sons of God.” At this time, Iesous had listed both categories together in order to teach the love of all men, and then He described the blessings from God that they share in common, such as, sunshine and rain. After showing the common origin of man, and the concern of the Father for everyone, then He distinguishes the children of God as those who return good for evil, and blessing for cursing, and who really care enough for their enemies to pray for them. The imminence of the kingdom of God on earth, at this time (AD 28), was foretold by Hosea. “And He (He Is Gods of them - vs 1.7) said: ‘Calling name of him, "Not people of [Me]" (Lo-Ammi), for you not people of [Me], and as (K) I (yknaw) not, ‘I AM’ to you. And number being (HYH) of sons of Israel as sand of the sea ... And being (HYH) in place that He was said to them, ‘You not people of [Me]’ (Jerusalem), He will call to them, ‘Sons of living God’” - Hos 1.9-10. [See: Rev 21.3 for the kingdom of God on earth.] Iesous taught the Body (Israel), that those who would obey the law of Moses, and in particular, the verses quoted, would become sons of God -- in the future. Of course, He added new instructions after the “From Calling” was anointed with the Holy Spirit on the “day of the fiftieth.” New Jerusalem, founded in “one day” (one year - Isa 66.8), is referred to by both Hosea and by Iesous. The 144,000 “firstfruits” were the Jews saved during Iesous’ fleshly ministry, and that of His “ones sent.” When Jerusalem fell, and the temple was destroyed, “immediately” (by God’s standards) “the Son of man came on the clouds with power and great glory.” See: Mt 24.29-34, Heb 9.8, 1Thes 4.16-17. Expositors have always understood that the Bible describes some men observing the resurrection and being left behind. See: Mt 24.30-31. After stating that they understand what the Bible says, many commentators confess their inability to believe the message. Then they present the “teachings of men” to deceive the simple. Others who confess belief in the “rapture,” and some men observing the resurrection and being left behind, admit this fault: “The way the Bible reads, the apostles expected Iesous to return in their lifetimes. But we know that this did not happen.” How do they know that? The reader is advised to believe the Word of God. Just because these commentators lack the faith to believe the Bible, does not mean that you are not capable of faith in the Word of God. Iesous, and His servants, taught that New Jerusalem would be saved by observing the resurrection of the “firstfruits of the kingdom,” and by “mourning,” and obedience, and by the “outpouring of the Spirit of God.” See: Rom 8.19-23, 11.23-31; and Rev 1.7, and Zec 12.10-14, and Rev 21.1-7. D) BE AS YOUR FATHER IN THE HEAVENS. THE COMMAND TO LOVE OTHERS. “For if you love the [ones] loving you, what reward have you? ... And if you greet brothers of you only, what more you are doing [than others]? ... Therefore you, you will be yourself [Middle Voice] perfect, just as the Father of you, the [one] in the Heavens is perfect” - Mt 5.46-48. Iesous taught the love of the Gentile (Stranger) by confirming the law of Moses. “Law [of] brother of you (txa), he will be to rising [from Israel] and to Stranger (Gentile), the Stranger

in middle of you” - Ex 12.49. [Gentiles to be treated as Jews under the law.] Observe how many times this fact is repeated, in only a brief survey of the law and the prophets: Ex 22.21, 23.9; Lev 19.10, 33-34; 23.22, 24.22, 25.35; Deut 10.17-19; Ps 68.5, 146.9. The love of the Gentiles; or, stated differently, the love of your enemies, was repeated constantly in the law. We have mentioned before that the obvious intent of Iesous was to teach the Jews to love the Roman occupation forces. Cheerfulness and love improve any relationship. Bitterness and envy destroy all hope of a brotherly fellowship. God gave His only begotten Son to save the world. See: Jn 3.16. He is the Prince of Peace. Iesous teaches the enemies to love and respect each other, and to work together. The intended goal is: “Perfection!” BECOMING PERFECT, AND STAYING PERFECT. “Therefore you, you will be yourself [Middle Voice] perfect, just as the Father of you, The [One] in the Heavens is perfect” - Mt 5.48. Many have attempted to pervert this verse, in our lifetime, saying that man is only “mature,” or “complete,” while God alone is “perfect.” The same Greek word describes both God and man. In other words, man is equated to God. If man is not perfect, then he goes to Hell! The men who read the Bible correctly, concerning the resurrection, and could not believe what they knew it said, picture these perverters of the word (about “mature” for “perfect”) almost exactly. Both cases are the same. Although they are correct, that only God is perfect, they are ignorant of the promise of God to share His perfection with man. Jude expresses the thought of “perfection,” while employing another word: “Now to Him who is able to keep you from stumbling, and to present your faultless before the presence of His glory with exceeding joy, to God our Savior, who alone is Wise, be Glory and Majesty, Dominion and Power, both now and into all the ages! Amen” - Jude 24-25. [The capitalized words are the seven Spirits of God.] The hymnists understood the power and glory of God better than the perverters of this verse, mentioned above, for they wrote, “Saved By The Blood,” and, “Whiter Than Snow.” The fools corrupting the Bible because they lack the faith to believe the message are to be avoided at all costs. But returning to our subject of confirming the law, Is this in the law? “You will be perfect, people of He Is Gods of you ($yhla

hwhy)” - Deut 18.13; See: Gen 17.1.

The modern translations have eliminated the word “perfect,” but it is the same word used to attribute perfection to God in other Scriptures. As Jude stated Matthew’s proposition in other words, so Moses recorded “perfect” using another word. “And lives of you to Me holy ones, for I, He Is (hwhy yna) holy” - Lev 19.2 See: Lev 20.26, 21.8. [The law and the prophets.] The prophets of God slipped into sin, as David committed murder and adultery. Then Peter slipped and fell, despite Iesous’ emphatic warning. But we are all sinners. The difference between lost and found is faith in the blood of Iesous the Lord. David and Peter reformed, and mourned, and prayed; and they were perfected. An old man of the faith used to teach the importance of “wiping the slate clean” every night before we go to sleep. There is, “Power in the Blood!” See: 1Jn 1.7-9. Our conclusion is that everything quoted by Iesous referred to “The law and the prophets.” Also, we have determined that He confirmed the law “till Heaven and Earth” (Israel) passed away. See: Mt 5.18. Iesous came to save the household of Israel, but while He was at it, He added the Gentiles to the kingdom. Naturally, the Prince of Peace, emphasized pacifism. Harlotry with Judaism was declared to be sinful, and the Jews were “From Calling” (ek klhsia) of Israel, and into a relationship with the Father and the Son. [“Ekklessia” is improperly translated “church” in order to deceive the simple.] The “meek”

(pacifists) inherited the kingdom (Earth) in AD 77/78; or, in “one day.” The “From Calling” were raptured in AD 77. But the sermon covers three chapters in Matthew, and we still have Chapters Six and Seven to consider. The theme will still be, “The Body.”

7 RELATING TO GOD (Mt 6) Matthew continued his record of the Sermon on the Mount in Chapters Six and Seven. The law had been confirmed, and although we will find further messages relating to the law, we have reached a dramatic break in the context of the sermon. In Chapter Five references to the law were introduced by phrases like, “Blessed are ...”, and “You have heard,” and “It was said.” Now this method of teaching is behind us; the foundation is laid, it is time to erect the building. We will consider these headings: 1) Good Works [6.1-4}, 2) Iesous’ Thoughts on Prayer [6.5-15], 3) Fasting [6.16-18], 4) Where Is your Treasure? [6.19-24], 5) Food, Drink, and Clothing [6.25-32], 6) Seek First the Kingdom [6.32-34]. 1) GOOD WORKS. A) NO REWARD FROM YOUR FATHER. “Take heed the charitable giving of you not doing before [sight] of the men so as to be seen by them. But if not you have no reward from the Father of you, The [One] in the heavens. Therefore, when you do a charitable giving, do not sound a trumpet before you, just as the hypocrites do in the synagogues and in the streets that they may be glorified by [praise] of the men. Assuredly, I say to you, they receive the reward of them” - Mt 6.1-2. The church leaders have always understood this evil desire of men to have glory from men, and they amass fortunes to fulfill their lusts, by obliging these evil desires. Publicizing the names of donors in the press has proved successful. Then, the leadership names scholarships after dead men to receive their inheritance. Libraries and dormitories, and even a “chair” in a university, are named for the one with the proper monetary sources. A missionary society, in 1848, appointed men “Directors for Life,” who supplied $150; and for $30 anyone was considered a “Member for Life,” while $3 annually bought the title of “Member.” Presently, the wicked clergy are offering “Estate Planning,” for those who do their deeds for the glory of man. Ezekiel, the prophet of God, describes this state of affairs, while speaking by inspiration of God: “And they will come to you as from coming people,and dwelling them to face of you, people of {Me], and they hear them of speakings of you, and with them, they do not; for lovings in mouth of them, they doing them after of [Me], going [after] gain to heart of them” - Eze 33.31. See also: Isa 29.13, 58.1-7.

B) SECRET DEEDS; OPEN REWARD. “But you doing charitable giving, do not let the left of you [know] what is doing the right of you. So that the charitable givinng of you in secret; and the Father of you, The [One] seeing in the secret Himself, will reward you in the open” - Mt 6.3-4. There was a husband and wife, dedicated to the Lord, who went to a state university in mid-life, to upgrade their teaching degrees to conform to the requirements in a state more advanced then their home. Then they incurred a huge debt for a plot of land, planning to build a Bible College there. When funds were raised to commence the work, the organizational committee selected another man to be the president of the college. Now, 35 years later, the tract published by the college, describing the founding of the institution, mentions neither husband nor wife. They are very fortunate that their intent was not to seek the glory of man. “And he was, in the cutting off, Jezebel of prophets of He Is (hwhy), and he took him, Obadiah, 100 prophets and he hid them, 50 men in a cave, and as to feed them bread and water” - 1Kin 18.4. Obadiah certainly did not seek the fame of men; for had Jezebel found him out, she would have “had his head.” 2) IESOUS’ THOUGHTS ON PRAYER. A) PRAY IN PRIVATE. “And when you pray, do not be just as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets so that they will be seen in the men. For truly, I say to you, they will receive in full the reward of them. But you when you pray enter into the room of you, and having shut the door, pray to the Father of you, The [One] seeing in the secret, and the Father of you, The [One] seeing in the secret will reward you in the open” - Mt 6.5-6. Iesous is recorded to have sought a solitary place when He prayed to the Father. Sometimes His servants would accompany Him part of the way, and then be instructed to, “Wait here.” He would proceed further for complete privacy. But the writers of the Bible had been inspired, at a later time, to know what He had said, on some occasions. Let me share with you, the prayers of the inhabitants of the United States, in the 1800s. Alexander Campbell was an editor of two Christian monthly magazines (1823-66). In January, 1824, he instructed his readers of the promises of Iesous, and informed them that they were received by prayer. “... as you desire and pray for the salvation of the world, the downfall of Antichrist (identified to be the Papacy), of Mahometan delusion, of Jewish infidelity, of pagan superstition ...” - Christian Baptist. Campbell, and other reformers, and commentators, had many false notions about the promises of Iesous; and many correct ones. They misconstrued the “fall of Babylon” to mean the end of popery. However, now that the prophecy had been finalized, it is easy to see that the end of the rule of the Papacy and the Pope with the sword, is all that was intended. The Pope lost his kingdom in “one day” (Jun 4, 1859 - May, 1860), and Papal Rome in “one hour” (Sept 20, 1870). But the (complete) downfall of Antichrist, expected by Campbell, never materialized. The Ottoman Empire surrendered on Oct 29, 1918, ending the “Mahometan delusion” (for a limited time. Today Muslims are stronger than ever.) Judaism had been disavowed by God, and prophesied to become paganism, in the war with Rome. Campbell was a Zionist, believing that the Jews would be saved in the future, when they had already been saved in the past. Pagan superstition had been eliminated in the Rome Empire, in about AD 200, in the East; and in about AD 350, in the West. Therefore, they prayed for two things not intended to be done by God, and for two others promised by Iesous. [However, today, after near extinction in civilized nations, paganism is enjoying resurgence in the United State.] The prayers agreeing with the Bible were answered.

This has been mentioned to acquaint the reader with the similar hopes of Israel in Iesous’ day. God had promised “New Heavens and a New Earth” (Isa 65.17). The coming of the Messiah was eagerly anticipated by some. The “restoration of Israel at this time” was hoped for by Iesous’ followers. Therefore, God “will reward you openly” includes these two events, among many other promises. The details would be made clear when the Holy Spirit was sent to the “From Calling.” B) VAIN REPETITIONS. “And when you pray, do not use vain repetitions as the Gentile. For they think for in the many words of them; do not be like them. Therefore do not be like them, for the Father of you knows what need you have before of the you asking Him” - Mt 6.7-8. The study of Gentile religions confirms the habit of “vain repetitions;” or, of chanting. The Magi were Babylonians originally, but were later used by the Persians in their religion. A. T. Olmstead had published a book on the Persian Empire, in which we find: “The pieces were piled upon a carpet of tenderest herbs, preferably alfalfa; a Magian then chanted a hymn which related the traditional origin of the gods” - Olmstead, 1948.1 The Iranian origins of the Persian Empire are being discussed in this quote, which describes a period before Cyrus the Great ruled Persia, in 559 BC. The writer informs us that they repeated over and over the origins of their gods, and the names of their gods. The pagan gods were separated from the true and living God by the fact that they lacked prophecy of the future. Frequently they would write of prophecies in the past that came true, but they never forecast the future. This is the determinate of whether your congregation is pagan or Christian. “Frankincense and other costly perfumes burned on silver altars, Magi chanted hymns, and Chaldeans and Babylonians followed their example” - Olmstead.2 The surrender of Babylon, to Alexander the Great, in 331 BC, is pictured on this page. The Gentiles were still “chanting” their vain repetitions. But Iesous had directed the Body (Israel) not to engage in such foolishness. Iesous taught that God already knew what they needed, and this is true today. In fact, God knows what is best; even better than the preacher! These words were spoken to introduce the proper pattern for prayer. This will constitute our next paragraph. C) LEARNING TO PRAY. “Therefore, like this pray you: ‘The Father of us in the Heavens (Governments), it be holy, the name of You! The kingdom of You (New Jerusalem), it come! The will of You, it be done, [This included Israel being destroyed]; as in (Third) Heaven, and on [face] of the (thj) earth. Give the daily bread of us today. And you send away to us the debts of ours as also we send away of ours the debtors of us. And do not bring us into temptation, but deliver us from [power] of the evil. Because the kingdom is of You, and the power and the glory into the ages. Truly’” - Mt 6.9-13. Iesous was, and is, the Teacher of parables. The model of prayer presented here is drastically opposed to the many beautiful samples of prayer in both the Old and New Testaments. The language is not flowing with the imagery of God, nor are the examples of the warrior-God included clearly, and the pleading for mercy and forgiveness is not stated so beautifully, as in the psalms. Something is missing! What we will do is consider the phrases above to be symbols for a fuller meaning, and seek that meaning in the prayers recorded in the Bible. (1) THE FATHER OF US. The Bible begins with this thought. “In beginning, Gods (myhla), creating of the Heavens (Governments) and the Earth (Subjects of Governments)” - Gen 1.1. Iesous is identified as, “Mighty God (la), Everlasting Father” (Isa 9.6). Then, “I and My Father

are one” (Jn 10.30). “Gods” (myhla) is plural 2,492 times in the Old Testament. Therefore, we must learn who the Father is before we may successfully employ this model prayer. “... I will sing to He Is (hwhy), for pride (hag), pride. Throwing horse and rider of him in sea! He of Her (hy) strength of [me], and song of Her (Israel), He is to me, to salvation, this, God of [Me] (yla), and I will praise Him, Gods of (yhla) father of [Me] and I will exalt Him” - Ex 15.1-2. [Read Exodus, Chapter 15, to verse 18.] This model prayer, if rightfully understood, should begin with praise for who the Father is, and what He has done for us. He is our Protector and Deliverer; the Man of War. We should employ the terms used in the Bible to glorify God, whenever we address Him. Israel, and the prophets of God who wrote the Bible, usually reminded themselves of the parting of the Red Sea, and Israel passing over on dry land, whenever they addressed God. See: Ps 33.6-7, 65.7-8, 66.6-7, 74.12-17, 77.16-20, 78.12-16, 50-55; 80.8-11, 89.7-10, 93.3-5, 106.6-12, 114.1-8, 135.8-12, 136.10-22. The glory of God at the Red Sea is repeated in other places besides the psalms also. And, this is only one miracle of the Heavenly Father. This is how the prophets of God would address Him in prayer. See also: Deborah’s Song: Judg 5, and the Twenty-third Psalm, and Daniel’s prayer (Dan 9.3-19). The Word of God is a teacher about God. We should pray as the prophets prayed. God was also named “Father of Mercies,” and “Father of Lights, in whom is no variableness nor shadow of turning.” God is described as, “Father Time; The Beginning and the End.” [Be sure that you avoid the terrible blasphemy of the Pope, and the other churches today, which is: “This means that there is no God in the middle; from AD 100 to 2000+.”] But then, we are in the New Covenant today, and here is a New Covenant prayer: “... 'You (Lamb) are worthy to take the scroll, and to open the (seven) seals of it; for you were slain, and You bought us to God (tw Qew) of us in the blood of You, from all of out tribe and tongue and people and nation, and You made us kings and priests to God (tw Qew) of us; and they will reign over [holy ones] of the (thj) Earth (New Jerusalem)” - Rev 5.9-10. A scene in Third Heaven is presented to the reader, where Jew and Gentile were raised up to be with God and “without fault” (Jude 24). This is implied to have been in AD 77. [Read the rest of the chapter: Rev 5.11-14.] Iesous considers this event of monumental significance, for He gives several other visions of it to John. See: Rev 7.9-12, 11.16-19, 14.1-5, 14-16; 15.2-4, and 19.5-9. God and the Lamb had conquered death for Iesous in AD 32, and for the Old Covenant servants of God in AD 77. Therefore, “Heavenly Father” means eternal life, both for God and for man. Another New Testament prayer is beneficial: “The second woe it passed away (AD 1860). Look, the third woe is coming quickly. And the seventh angel sounded: And they came themselves [Middle Voice] great voices in the heaven, saying, ‘The kingdom (sing.) of the world, it came itself [Middle Voice] [kingdom] of Lord (Kuriou) of us and of the (tou) Anointed of Him, andHe will reign into the ages of the ages’” - Rev 11.14-15. The necessity of understanding who “Our Father” really is, and what He has done, is of critical importance. It is a shallow prayer, that prays to “Our Father in the Heavens,” and the person knows neither the Father nor the Heavens. These Four Heavens must be identified. (2) IN THE HEAVENS. Solomon listed these Four Heavens: “For indeed, Gods (myhla) dwelling on the earth? Looking, the Heavens (#4) and (Third - #3) Heavens of the Heavens (#s 1 & 2) cannot contain you. For so the temple, the-this, that building of me (YT)!”1Kin 8.27. Solomon began to doubt if God would really dwell in the temple that he had built for Him. But God sent a vision to him to assure Solomon that He would dwell in the temple. And Paul also informed Corinth that they were the temple of God, and their Body was the temple of the Holy Spirit. Therefore, the answer to Solomon’s question is: “Yes! God does dwell on earth.” However, the message is, that

God would not be limited to Solomon’s temple, or even to the Four Heavens mentioned. Paul identifies Third Heaven (#3) for us as the Eternal Abode of God. See: 2 Cor 12.2. Then when the New Heaven (New Jerusalem; or, New Covenant) came it is stated that the Old Heaven would be remembered no more. See: Isa 65.17. Old Heaven was the physical kingdom of Israel (#1), and New Heaven (#2) was founded in twelve months; being New Jerusalem. See: Isa 66.8, Rev 21.3, 22.2. The twelve months began in AD 77, and terminated one year later. This is what is meant, in part, by, “Our Father in the Heavens.” But then, “What is fourth Heaven? Do you know?” “And I lifted eyes of [me],and I saw, looking, Two Women (Two Covenants), coming and wind in wings of them, wings as wings [of] the stork, .and they lifted up of the basket (with Wickedness - Babylon) between the Earth and between the Heavens (Sky)” - Zec 5.9. If these definitions of the symbols are correct, then the Sky and Physical Israel and New Jerusalem and the Eternal Abode of God; or, the Four Heavens cannot contain God. Where else could He be? Babylon and Egypt and Edom and Rome and Papal Rome are also symbolized as “the Heavens and the Earth.” We may expect this to be considered generally, that all nations constitute a “Heavens and a Earth.” And Paul seems to agree: “All soul he will be subject to governing authorities. For there is no authority if not of God (Qeou), and the authorities being are appointed of God (Qeou)” - Rom 13.1. [NOTE: We must warn the reader that some teachers, in a state of ignorance, teach that this means to obey all orders of every government; even to go to war for the ruling power. But Daniel and his three friends refused to obey Nebucahnezzar. Peter and John refused to quit witnessing for Iesous the Lord, when the rulers of Israel commanded them to do so. Paul refused to submit to the rulers of Jerusalem, but chose to maintain his safety with the Roman ruler at Caesarea. In view of these facts, it is evident that what is meant is: “Man should obey the government only as long as it does not cause disobedience to God.” God first, government later.] “Our God in the Heavens,” represents His prophecy of the overthrow of the Seven-headed Beast and the Great Harlot. When a man prays to God, he should try to understand who God is first. When he recites these words of Iesous, he should find out what they mean. God not only condemned, but He also destroyed these nations. Egypt (d. 900), Assyria (d. 612), Babylon (d. 518), Persia (d. 331), Greece (d. 147 BC), Rome (d. AD 476), Eastern Rome (d. 1453), Papal Rome (d. 1870). This is the New Covenant message. But Daniel had already foretold the fall of Rome, and the coming of the Anointed (Messiah), and the Jews asked John the [one] of the Dipping if he was “that Prophet” (Deut 18.15). Iesous’ “ones sent” emphasized the imminence of the resurrection, and of the restoring of the kingdom of Israel. Therefore, the Body of physical Israel already knew some of, “in the Heavens,” and they would learn more about it later. However, they did not know, “Our Father, and His Anointed!” But today, all of these things have been made manifest. (3) YOUR NAME BE HOLY. “You will not lift of the name of He Is Gods of you ($yhla hwhy) to vainity, for He Is (hwhy), He will not hold guiltless of [one] who he lifts of name of Him to vainity” - Ex 20.7. NOTE: The word “vain” is from Middle French (14th to 16th centuries), and does not belong in the Bible translations. Strong’s #7723 is AWS - shav’; and is translated “false” six times. What need then for ‘imaginary’ words? Here is a better translation of this verse: “You will not lift name of He Is Gods of you ($yhla hwhy) to falsity, for He Is (hwhy) will not hold guiltless of [one] who, he lifts of name of Him to falsity” - Ex 20.7. In the Greek, Iesous referred to the Heavenly Father in the singular case, because God was in Third Heaven and He was on earth. On the other hand, in the Hebrew, Gods is in the plural case, because both God and His Anointed were in Third Heaven. [See: Php 2.5-11; which described the “division” of the “Two Gods”; one in Third Heaven, and one on earth. Then, Stephen saw a vision of Iesous at the

right hand of the Father, for which he was promptly killed. See: Acts 7.55. The Holy Spirit proceeds from the throne of God and the Lamb (Rev 22.1). Iesous is recorded to have “not considered it robbery to be equal with God” (Php 2.6). And, we will remind the reader once again, that Isaiah, speaking by inspiration from God, called Iesous, “Everlasting Father” (Isa 9.6). “Your name be holy,” includes Iesous’ name. “The [one] believing into (eij) Him (Son) not being condemned; but the [one] not believing already has been condemned, for he has not believed into the name of the (tou) only begotten Son of the God (tou Qeou)” - Jn 3.18. And Iesous is the King of kings, and Lord of lords, and His name is, “The Word of God” (Rev 19.13). The Body (Israel) was soon to be instructed clearly, of the name of the Son of God. (4) YOUR KINGDOM COME. The Pope has had men in darkness over the date of the kingdom for 1900 years now. But then, the Primacy of the Pope was not until AD 600. “For the Son of the man (O Uioj tou anqrwpou) to come in the glory of the Father of Him (tou Patroj autou) with the messengers of Him (holy ones - Jude 14), and then He will reward each according to the works of him. Assuredly, I say to you, some are standing here (c. AD 31) who no, not, he will taste of death till they see the Son of the man (ton Uioj tou anqrwpou) coming in the kingdom of Him” - Mt 16.27-28. The church doctors, whom I have read, generally agree that the way the Bible reads, Iesous was supposed to return in the lifetimes of His “ones sent.” But then, they are quick to flatly deny belief in the Bible message. [Remember, this is the Bible message the way they “read” it.] The grammatical structure leads to this conclusion, as is evident in the quote above. The Pope teaches that we should “move” the time indicated. First he insists that we split verses 27 & 28 apart. [No wisdom will result from such a maneuver.] He teaches that verse 27 is the final resurrection, and the End of Time. Then he suggests that verse 28 is about the Day of Pentecost. [Would Iesous prophesy that some standing there would not die for one or two years? How ridiculous! Everyone hearing these words was already convinced of this fact.] Where did the Pope get his notion of the End of the World? Does the text mention the End of time? – or, the Day of Pentecost? “Simple, he will believe to all of speaking, and prudent he has understanding to blessing him” - Prov 14.15. Paul wrote that “we” would inherit the kingdom of God, and that “we” would meet the Lord in the air. See: 1Cor 15.50-57, 1Thes 4.17. Now, as the children in grade school all understand, “we” is a present tense pronoun. “They” is used to refer to the past tense, and to the future tense, and to a specific category of people besides “we.” The writer of the book of Hebrews described two tenses resurrected together; and only two! “These” refers to the past tense, just illustrated in the chapter, and “us” is the accusative case of “we.” Therefore, past tense and present tense will be resurrected together. But then, there is no reference to the future tense. See: Heb 11.39-40. [The future tense is discussed in the book of Revelation.] “Your kingdom come” meant the resurrection in AD 77, to the Jews at that time. Today the “coming of the kingdom of God” is close at hand again, and is pictured in these words: “... And fire came down out of [messengers] of the Heaven from [throne] of the God (tou Qeou), and ate them (Gog and Magog and their armies). And the Devil, the [one] deceiving them, was cast into the lake of fire and of holy God (Qeiou)* where also the Beast and the False Prophet (are/were). And they will be tormented day and night into the ages of the ages” - Rev 20.9b-10. [The final resurrection follows: 20.1115.] NOTE *: "Theiou" = of God (Qeou) and of holy (agiou). “Your kingdom come” is signified by these words. It would be meaningless to pray these words without an understanding of the message. All who love Iesous should be praying, and working, to bring

this victory to term. (5) YOUR WILL BE DONE ON EARTH AS IN (THIRD) HEAVEN. Iesous has recorded that the resurrected holy ones of earth are before his throne, and the throne of the Father. But Revelation was not written until AD 67. However, the Old Testament prophets had the same message concerning the praise of God in Third Heaven. This was before man was added. “In sleeping death of the king, Uzziah, and I saw of Lord of [me] (ynda) sitting on a throne, high and lifted up, and robe of Him ones filling of the temple. From above, Seraphims standing them, ; to him six wings, six wings, to each in two of them he covered face of him, and in two of them he covered feet of him, and in two of them he flew. And calling this to that, and he said, ‘Holy, holy, holy is He Is of hosts (twabc hwhy); all of the Earth (Israel) full of glory of Him!’” - Isa 6.1-3. Lord of ‘Earth and Heavens’ (literal) is depicted here. God rules in Third Heaven and in the Earth (Congregation). The seraphim praise Him, after covering the despicable parts of their bodies. They cry the praises of He Is (hwhy) to one another. They fly on errands for He Is (hwhy). “On Earth as in Heaven,” means that we should do the same things. Then Ezekiel recorded a message of seeing the Four Living Creatures, that bowed beneath the throne of God. See: Chapter One. These four are symbolized: “face of man” (Love), and “face of lion” (Faith), and “face of ox” (Knowledge), and “face of eagle” (Urgency; or, Forgiveness). The congregation on earth should bow beneath the throne of the God; they should fly here and there on errands for the God, as is pictured in Chapter One; they should pray for the personal presence of the Four Living Creatures in their lives. When Revelation was written, men learned how to serve the God in this manner: They praised Him with harps (Rev 5.8), the incense in Heaven is the prayers of the holy ones (5.8), they sang a new song (5.9), and they praised the God and the Lamb with a loud voice (5.12-13), and they “fell down and fell down to Him Who lives (zwnti - dative) into the ages of the ages” (5.14). This method of praising God in Heaven is to be followed on Earth. (6) GIVE US DAILY BREAD TODAY. God is the Lord of the Harvest; or, stated differently, He is the Great Provider. Man is subject to forgetfulness, and forgets who he is indebted to for all of his comforts. Our daily prayers should prick our conscience, and refresh our memories, bringing to mind God’s charitable deeds. This was especially critical at this time, because famines were soon to plague the land. Iesous (Ihsouj) taught Israel not to worry about food, and drink, and clothing, for your Father knows what you need before you ask. Building up the faith that the God will provide, would prepare one for the famine in the “days of Claudius,” and the “great tribulation.” Amos predicted a “famine of hearing the words of He Is” (hwhy) (Amos 8.11). When the Roman governor persecuted the Christians in Jerusalem, they were driven into Samaria, and the country side of Judea -- except the “ones sent” (Acts 8.1). “Man shall not live by bread alone, but by every word that proceeds out of the mouth of God” (Mt 4.4). This parable had a doublemeaning, as did all of Iesous’ parables. (7) SEND AWAY OUR DEBTS. Vine’s Dictionary of New Testament Words reads: “OPHEILEMA ... expressing a debt more concretely, is used ... metaphorically, of sin as a debt, because it demands expiation, and thus payment by way of punishment.”3 The translators render “send away” as “forgive our debts;” which is more easily understood. Iesous will elaborate on this sentence further on. (8) LEAD US NOT INTO TEMPTATION. Does our Heavenly Father lead us into temptation? The Bible seems to answer the question both positively, and negatively. Iesous was led by the Spirit into the wilderness to be tempted by Satan (Mt 4.1). However, this is God doing battle with Satan; what does the Bible say about men of earth? James wrote that men “fell into many temptations” (1.2-3), which possibly means that they were not led by God. James becomes more dogmatic, saying, “nor does He himself tempt anyone” (1.13). Then, he proceeds to explain that men are tempted when “they are drawn away by their own desires” (1.14). But, was not Job “tested” by Satan with God’s permission? This is a fine line of demarcation. Actually, Satan tempted Job; and James taught that God tempts no one. This seems to be a case of semantics: “The study of

meanings.” Then, to further complicate the matter, Paul endured temptations, with tears, when the Jews plotted against him (Acts 20.18-19). This had already been declared to Paul, that these things would happen to him: “For I will show him how many things he must suffer for My name’s sake” (Acts 9.16). The conclusion would seem to be, that God had predetermined that he would be glorified by the suffering of His servants; Iesous (Ihsouj) being the greatest Servant of God. But, in this place, Iesous was teaching that it is easier to pray for deliverance from temptation before it happens, then to wait until trouble comes, and then seek the favor and rescue of God. These verses point out this strategy: Lk 22.40, 46; 1Cor 10.913; Rev 3.10. In Luke, Iesous was warning Peter of his coming temptation to deny that he knew Iesous. “The spirit is willing but the flesh is weak.” Corinthians is Paul’s discussion of studying past temptations of man, where they failed the test, and paid the price; and these things are written for our admonition. Therefore, we know that trouble is coming, and some will fall, as 23,000 fell in the wilderness in one day; and we should entreat the Lord to deliver us from “the triumph of temptation in our lives.” God has promised temptation, and also “will make the way of escape, that you may be able to bear it.” Finally, Revelation explains that, “Because you have kept My command to persevere, I also will keep you from the hour of temptation.” To obey God, and to pray for deliverance from temptation; or, the victory of temptation over us, is advised by Iesous. [The world today is in darkness because they quit teaching God’s promise that the temptation would come over the earth. See: Rev 20.7-10. If they had believed in the promise of God, then they would have been ready when the temptation came. But now they have fallen into apostasy, and even deny that the promise of God was true.] (9) BUT RESCUE US FROM ... OF THE EVIL. Many verses in the New Testament are not complete sentences, considering the proper definition of a sentence. “A meaningful,l logical formula.” There is nothing logical about “of the evil” being an object of the adverb “from,” and the verb “rescue.” In order to conform to the rules of grammar, an object must be supplied, which would be described by the phrase, “of the evil.” In other cases of this type, the translator is called upon to insert a word from the context (which is best), or in harmony with the context. A Bible translation with the words added by the translators in italics, is very useful, and confirms these allegations. Associating this phrase with “temptation,” we would suggest, “rescue us from the lust of the evil.” Or, “from the power of the evil,” would seem equally appropriate. The sins of man, and what we are tempted to do, against the will of God, are found in Galatians 5.17-21. The point is still to pray for deliverance before trouble comes. “To be forewarned is to be forearmed.” Faith that God will answer your prayer may be greater without stress, than it would be when you are bothered by temptation. And, to know the enemy before he comes, as the Great Apostasy of 1948, mentioned in Revelation (20.710), is to get the upper hand on Satan. (10) THE KINGDOM, THE POWER, THE GLORY. “One Body” (Eph 4), referred to the From Calling,” or the Bride of the Lamb, which symbolizes the Spirit of Love. [The Kingdom = Love.] God is Love (1Jn 4.8), and the kingdom is “in the Anointed.” Therefore the kingdom is “in Love.” John had this to say on the subject before us now: “We know, for we have passed from [darkness] of the (tou) death into [light] the (thn) life, for we are Extremely Loving (agapwmen) the brothers” - 1Jn 3.14. Then he goes on to say: “In this we know, for we are Extremely Loving (agapwmen) the children of the God (tou Qeou), when we are Extremely Loving (agapwmen) [commandments] of the God (tou Qeou) and are keeping the commandments of Him” - 1Jn 5.2. One of the God’s commandments is to, “Rebuke them sharply” (Titus 1.13). Usually, someone who needs rebuking has already strayed from God, and they would not consider the keeping of the commandment as an act of love. But this is God’s definition of love, whether they understand or not. The “firstfruits of the Kingdom” (Jas 1.18) were the 144,000 saved at the Resurrection. But, The Kingdom = New Jerusalem is a more complete definition than, “Love.”

[The Power = Forgiveness.] Forgiveness is designated as “sins that are past;” or, “One Dipping.” The lists of the seven Spirits of God in Revelation (5.13, 7.12) include Power. The imagery in Revelation is more difficult to decipher than Ephesians (4.4-6), and 2 Peter (1.5-8), and Isaiah (11.1-4), and Ezekiel (Chapter One). But we will make an effort to reveal the seven Spirits, after discussing the Glory. [The Glory = Resurrection.] Iesous’ prayer seems to make this clear: “Father, whom You had given to Me, I desire that where I Am (eimi egw; name of God, Ex 3.14, hyha, Jn 4.26) those also will be with Me, so that they will see the glory of Me, which You gave Me, for You Extremely Loved (hgaphsaj) before foundation of world” - Jn 17.24. “Behold My glory” means after they have been raised up to Third Heaven to be with the God. Therefore, Kingdom, Power, Glory = New Jerusalem, Forgiveness, Resurrection. For these things Israel was instructed to pray. The writers of the Bible, and the Teachers of God, would explain all of this symbolism when the Holy Spirit was “poured out on all flesh” (Joel 2.28). Peter began to explain it on the “day of the fiftieth” (Pentecost), teaching of the fall of Jerusalem, and the “day of the Lord;” or, the Resurrection (Acts 2.19-21). The seven Spirits of God are: Blessing (Love), and Honor (Faith), and Glory (Knowledge), and Power (Forgiveness), and Wisdom (Wisdom), and Riches (Atonement), and Strength (Adoption); see: Rev 5.12. However, these Spirits have multifaceted personalities. Sometimes they are qualities of God, and at other times the glory of man is represented. Glory (Knowledge) is a twoway proposition. Man has Knowledge of the Word of God, and our Heavenly Father has foreknowledge of who would be resurrected. See: Rom 8.29. Which facet of the Spirit of God is applicable to the Kingdom and the Power? Would it be Knowledge of the Word of God? Or, is it the Foreknowledge of God about who would be saved? This foreknowledge of God equated to the Glory of the ‘Resurrection,’ seems better suited in this place. The result of the operation of these three Spirits of God produces this equation: Kingdom = New Jerusalem, Power = Forgiveness of Sin (One Dipping), Glory = Resurrection (Final Adoption). This was Iesous’ teaching about how to pray. Although Israel did not understand much of what Iesous said, those who were saved at a later date, would be taught by the teachers of God, who possessed the Holy Spirit. Iesous did not intend to be understood, as He stated clearly (Mt 13.10, 15), for if a good portion of the nation comprehended His teaching, then they never would have killed Him. Consequently, God’s plan to save Israel would have been frustrated. But God is wiser than man, and so, the message was clouded in symbolism until the proper time. We have discovered, from our investigation, the following instructions for prayer: A) Pray in private. B) Avoid false repetitions, such as, “counting the beads of the Rosary,” and “praying for the lost;” and “praying for church growth.” C) Search the Scriptures, and discover who the Father really is; and address Him properly. D) Determine “the Heavens” (Governments), and mention “The God’s” control of them. E) Keep the names of the Father and the Son holy; the God and the Lamb; the King of kings, and Lord of lords, the Word of God. F) The kingdom of Heaven is at hand (AD 77); pray for it. See: Rev 22.1-3. G) In the assemblies on earth, imitate the assembly in Third Heaven. H) Pray for mercy, that the Harvest will continue. I) Seek Forgiveness, as you forgive others. J) Petition the Lord for deliverance from the power of temptation. K) Pray for the Kingdom (New Jerusalem), and the Power (One Dipping), and the Glory (Resurrection). All of these Old Testament goals have parallels in the New Testament, and they are to be prayed for earnestly. This evaluation is more in harmony with the other prayers in the Bible than would be a literal interpretation. Iesous was, and is, a Teacher of parables. D) FORGIVING TO BE FORGIVEN. “For if you forgive the men the trespasses of them, The Heavenly Father (O Pathr O ouranioj) of you

will also forgive you. But if you do not forgive the men the trespasses of them, neither The Father (O

Pathr) will forgive the trespasses of you” - Mt 6.14-15.
The television news reported the case of a young man whose wife had been murdered. The killer was apprehended, indicted, convicted, and sentenced to death. When the day of execution drew near, the meddling press rushed to his home, to torment him, and revive his grief, and reopen the wounds that had been healing. They asked him, “If you could talk to this man, what would you say to him?” In a quiet, meek, and sincere manner, he replied, “I would tell him that I forgive him.” (Good fellow!) “With men this is impossible, but with God all things are possible” The “natural man” is incapable of such love, but the “spiritual man” is in the process of “being transformed into the same image” as the Lord (2 Cor 3.1618). Therefore, we should examine ourselves, and bring every thought, and action, even every word, into the limits prescribed by the Lord Iesous. Iesous had spoken these words while dying on the cross, and being taunted right up to the point of death. God had darkened “all the earth” from noon to three o’clock, and still the tormentors of our Lord were undeterred in their railing against Iesous. Stephen also, had paraphrased the words of Iesous, “Lord, do not charge them with this sin,” while they were stoning him to death. Are you capable of such love? God requires it! A young fool heard these words and concluded, “God is asking too much!” Later in life, with a burden of guilt to bear, he understood that he had done worse to insult the love of God. Bear in mind, that nothing done to you is as great as your sin against the Heavenly Father. 3) FASTING. A) IMPROPERLY. “But, when you fast, do not become just as the gloomy hypocrites, for they disfigure the faces of them so that they will appear to the men, fasting. Truly, I say to you, they wil receive the reward of them” - Mt 6.16. Israel was condemned for fasting improperly, while serving seventy years captivity in Babylon. Zechariah recorded the message that we might learn today. See if you can spot the trouble with their approach to fasting? “... for fasting them and mourning in fifth and seventh [months], and this, seventy year, the fasting, fasting of you for Me? (yna). And for you eating him, and for you drinking him, the-this, you the eating them, and you the drinking them, the-this, of the speakings that He Is (hwhy) calling in hand the former prophets, in being of (W) (T) Her (twyhb), Jerusalem, dwelling of Her [was], and peace of Her, and cities of Her round about of Me (YT) of Her ...?” - Zec 7.5-7. We cannot comprehend the message until we identify the words. What do “fifth and seventh months” represent? The temple was burned in the fifth month (2Kin 25.8-9), and Gedaliah, the appointed governor of the wastelands of Judea, was murdered, and all the Jews who were with him, in the seventh month (Jer 41.1-7). Therefore, the Jews were mourning about their woes! They should have been confessing their sins, as Daniel did (Dan 9.5-11), and have been seeking peace with their Heavenly Father. God’s reply was that they were “eating the words of the prophets,” who were sent to save them from sin and grief, and who had graphically foretold the destruction of man and Jerusalem and of the nation of Israel. This was, “Improper Fasting.” B) PROPERLY. “But when you fast, do not become just as the gloomy hypocrites, for they disfigure the faces of them so that they will be seen in the men [as] fasting. Truly, I say to you, for they will receive the reward of them. But you fasting, anoint you the head and wash the face of you, so that you are not seen in the men [as] fasting, but to the Father (Tw Patri), The [One] in the secret. And the Father (O Pathr) of you, The [One] seeing in the secret will reward you” - Mt 6.17-18. Fasting, as depicted in the Old Testament, included wearing sackcloth, and mourning publicly,

and the tearing of one’s clothes as an expression of grief. When David’s captain of the army of Judah, Joab, killed Abner of Israel, whom David had sent away in peace; then David fasted: “And he said, David, to Joab and to all the people who [were] with him, ‘Tear them, clothes of you, gird them, sackcloth, and mourn them to face of Abner’... And he (Jacob) came, all of the people, to the meat of David, bread; in still the day, and he swore, David, to saying, ‘So Gods (myhla), He will do to me, and more also, for to face of [Him], the sun, I will taste bread or al of from maid!’” - 2Sam 3.31, 35. This pattern is consistent throughout the Old Testament, as is demonstrated by these examples: “Ahab tore his clothes, wore sackcloth, and mourned” - 1Kin 21.27; “Joram tore his clothes, wore sackcloth, and was in a famine, producing a fast” - 2Kin 6.30; “Hezekiah tore his clothes, and wore sackcloth” - 2Kin 19.1; Iesous was prophesied to wear sackcloth, and fast, and pray - Ps 35.13; and again, Iesous was foretold to have wept, and fasted, and worn sackcloth - Ps 69.10-11. Ahab, and Joram, and Hezekiah, wept and fasted publicly, but Iesous did so privately. They were considered kings, while Iesous was regarded as a false prophet and a blasphemer. Iesous was addressing the Jews as guilty people, as was seen in the Four Judgments (5.21-22), and other earlier comments. They were being instructed to fast in private, for the sins that they had committed, although the message would not be understood until later. Iesous taught that to make a public show of fasting had its reward with men, but not with God. The spirit of humility, described in the psalms, was being encouraged: “He Is (hwhy) near to, 'he will be broken of heart', and broken spirit He will save” - Ps 34.18. See: Ps 51.17, Isa 57.15, 66.2. One of the “open rewards” received by the servants of Iesous was deliverance from the war with Rome, as a Body, and from the destruction of Jerusalem. Although many were killed before that time, they would be rewarded openly on the judgment day. Those who die for the word of God, receive a crown of gold, and eternal life (Rev 15.2-4, 20.4-6). Then again, “the peace that passes understanding” (Php 4.7) was an open reward to the faithful, from the Heavenly Father. Also, “the meek will inherit law of Earth” (klhronamhsousi)* (New Jerusalem), which was for one year: AD 77-78, was an open reward from God. The “ones sent”(apostles) taught the Body to fast and pray. Paul mentioned a husband and wife forbearing their sexual relationship for a time to dedicate themselves to prayer and fasting. See: 1Cor 7.5. Therefore, the letters of the servants of God agreed with Iesous’ Sermon on the Mount. Today, writers encourage a “quiet time” with God. NOTE *: “law” (onama) was imbedded in the verb inherit (kjhroj klhrow). 4) WHERE IS YOUR TREASURE? A) SILVER AND GOLD. “Do not treasure up in you treasures on [face] of the (tou) earth, where moth and rust destroy and where thieves break in and steal; but treasure up in you treasures in Heaven where neither moth or rust destroys and where thieves do not break in and steal, for where the treasure of you is, there will be also the treasure [of] the heart of you” - Mt 6.19-21. Soon the worldly treasures of the nation of Israel would all be gone. Few escaped with even their lives from the slaughter of the Roman legions. The Israelites considered the temple to be Zion’s greatest jewel; but even that was burned and flattened to the ground. This verse harmonizes with the prayer for “one day’s bread only” (6.11). The world was coming to an end -- what good was material wealth? On the other hand, spiritual treasures are eternal, beginning on earth, and continuing in Heaven to ever. These “treasures in Heaven” are classified as: Treasures, and Gold, and Silver, and Jewels -- of a spiritual nature. These are explained: TREASURES: “Good fruit of [me] (Wisdom’s - vs 8.1) more than gold, and more than fine gold; and revenue of me (YT) more than silver; he is choice. I will go in the way of Righteousness, in middle of the paths of Judgment, to inherit, [ones] loving of [Me], I will fill treasures of Me (YT) of them (HM) (mhyttcaw)” 86

Prov 8.19-21. See: Prov 2.4, Isa 33.5-6. GOLD: “Fearing Her (Israel) of He Is (hwhy) cleaning Her, standing Her to ever; Judgment of He Is (hwhy) Truth and Righteousness near Him. The 'he will be pleasant ones' more than gold, and more than much fine gold; and sweet ones more than honey and honey of honeycomb” - Ps 19.9-10. See: Ps 119.127. SILVER: “Buying Wisdom when good more than than gold! And buying Understanding, he will choose more than silver” - Prov 16.16. See: Prov 3.13-14. JEWELS: “Being (vy) gold, and many rubies, and lips of Knowledge [are] precious jewel” - Prov 20.15. See: Job 28.12, 17. These “treasures” are to be received on earth with the Holy Spirit; and they make up our reward in Third Heaven. The seven Spirits of God are the presence of God in our lives, and in our minds. This is referred to by many as the “indwelling presence of the Holy Spirit.” John describes it like this: “No one has ever seen God (Qeon). If we Extremely Loving (agapwmen) one another, the God (O Qeoj) remains in us, and the Extreme Love (h agaph) of Him is being perfected in us. In this we know, for in Him we remain, and He in us, for from [nature] of the (tou) Spirit of Him He has given us. ... Who ever confesses that Iesous (Ihsouj) is the Son (O Yioj) of the God (tou Qeou), the God (O Qeoj) remains in him, and he in the God (tw Qew). And we have known and have beleived the Extreme Love (thn agaphn) which the God (O Qeoj) has in us. The God (O Qeoj) is Extreme Love (agaph), and the [one] remaining in the Extreme Love (th agaph) remains in the God (tw Qew), and the God (O Qeoj) remains in him” - 1Jn 4.12, 16. But then, Love is only one of the seven Spirits. James pictures another one like this: “But if any of you lacks Wisdom, he will ask from of the God (tou Qeou), giving to all liberally and not reproaching, and it will be given to him” - Jas 1.5. Once more, the holy seven are: Extreme Love (One Body), and Faith (One Faith), and Knowledge (One Hope), and Forgiveness (One Dipping), and Wisdom and Understanding (One Spirit), and Atonement (One Lord), and Adoption (One God) - Eph 4.4-6, and a general list. Righteousness, mentioned above, is in the One Body. See: 2Cor 5.21. Iesous is represented by Truth and Atonement and Peace and Judgment. Therefore, the “treasures” mentioned in the Old Testament quotes, above, are the living presence of God; or, the seven Spirits of God. We will remind the reader that the seven Spirits are received individually, as the case may require, and in answer to the prayer of Faith. But Iesous, and those who received the Spirit by the laying on of hands, got several of them at once; and Iesous got all seven of them at once. But our personal experience has demonstrated that man does not really sum up the courage to believe that he will receive the Spirits of God until he is in need of a specific one of them. See: Lk 3.21-22. B) THE LAMP OF THE BODY (Israel). “The Lamp of the Body is the Eye. If therefore the Eye of you (Israel) is without (A) riches (aplouj), your whole Body (From Calling) will be full of Light (Iesous). But if the Eye of you is evil, the whole Body (Judaism) will be Darkness (Death) ... No one is able to serve two masters; for either he will hate the one and love the other he will love, or he will be devoted to one and the other he will despise. You are not able to serve in God (Qew) and Riches” - Mt 6.22-24. Iesous taught Israel to “pluck out the right eye” (5.29), who Zechariah identified to be the

“shepherds of the flock” (11.17). The scribes and priests and Pharisees constituted the “evil eye.” Iesous’ servants, the “ones sent,” were the “good left eye.” See notes on (5.29). The children of God obeyed Iesous, and so the right eye, and the right hand, and the right foot, were cut out and cast away. This action resulted in Two Bodies! The “From Calling,” of Iesous, had the “good eye;” and the “cast off” clung to the “evil eye.” The Body of the Anointed was full of Light (Iesous), and Judaism was full of Darkness (Death). The left side of the Body was predestined to salvation, and received eternal life. The right side of the same Body was doomed to destruction, as the prophets had written before Iesous was even born. See: Isa 2.5-9, 63.1-4, 65.15, 66.24. Iesous emphasized that Israel could not serve two masters; meaning Iesous and Riches. The Jewish leadership is condemned, during Iesous’ fleshly ministry, for loving Riches. Josephus has recorded the insanity of the Jews, who were running around in Jerusalem, during the war with Rome, searching all the dead bodies for gold. The fact that they were not going to live much longer never entered their minds. But these words were addressed to Israel only! Paul condemned the members of the congregations of Galatia, who had been free, and then fell into captivity to the law by being circumcised. Paul pronounced them under the curse of the law, and fallen from favor. See: Gal 3.3-4. They were now debtors to keep the whole law. However, Iesous had just confirmed the law until “Heaven and Earth” (Israel) passed away. Now these Gentiles who had been saved without the law, were equal to the Jewish Christians, who were saved by Faith and the law. However, they still only served one Master (Iesous), but they had been seduced to change their status from Gentiles saved by Faith, without the law, to Jews saved by Faith, with the law. “Cursed all the [one] who does not remain in all [things] having been written in the book of the law, of the (tou) doing them” - Gal 3.10; quoting Deut 27.26. [This has only been added because we have never heard it presented correctly.] In summary, different “treasures” and following a different “eye,” separated the Christians and the Jews. And this still is the line of demarcation between the saved and the lost today. Is your treasure in Heaven? Do you follow the “eye” of the “ones sent?” – especially, Revelation today? 5) FOOD, DRINK, AND CLOTHING. A) GOD FEEDS THE BIRDS. “Through this, I say to you, do not worry about the life of you, what you will eat and what you will drink, not the body of you, what you will put on. Is not the life more than [eating] of the (tou) food and the body more than [wearing] of the (tou) clothing? Look at the birds of the heaven, for they do not sow nor do they reap nor do they gather into barns, and the heavenly Father of you feeds them. [Are] not you more excellent than they?” - Mt 6.25-26. At this point, Iesous condemned Darwin’s, “Theory of Evolution,” for He implies that man is of more value to our Heavenly Father than the birds. Darwin theorized, very speculatively, and our public schools today teach: “Man has descended from his father, the monkey.” Then, as the story goes: “The monkey descended from birds and frogs.” But the Bible informs us: “For from happening of sons of the man [Adam] and from happening of the beast; and from happening one to them; as death of one, so [is] death of other; and breath [is] one to all of [them]. And from rest (remnant) of the man no more [breath] than of the beast; for the all of [loss breath is] ‘the mourning’ (The Abel; lbh). The all of [man & beast] the going to one place; the all of [man & beast] being (HYH) from the dust, and the all of [man & beast] returning to the dust. Who, he will know breath of sons of the man [Adam]; the one rising, this, to upward, and breath of the beast, the one, the down of her, this, to the down, to earth?” - Eccl 3.19-21 Therefore, “the man” [Adam and his descendants] are declared to be superior to the beasts. But the teachers of Evolution [Atheism] have reversed God’s process, saying that the man came from the ape. Even Genesis recorded man “formed first by Gods” (mthla; Gen 2.7 ), and the “beasts formed later, and

named by Adam” (2.19). But even the Bible translators write, “man has no advantage over the beasts” (Eccl 3.19). [Where is the wise? -- where is the scribe?] “And the dust returning to the Earth as (K) that (S) being (HYH) (hyhvk); and the spirit, she will return to the Gods (myhlah) who giving her” - Eccl 12.7. So then, Solomon emphasized the superiority of man over beast again. We have the familiar expression, “He is so dumb that he cannot tell up from down!” This parable condemns Darwin and his theory, and the teachers of his theory. The “breath of the monkey goes down to the earth,” while the, “breath of man goes upward.” Iesous, as Solomon before Him, was emphasizing the difference between man and beast, in the eyes of the Heavenly Father. Both man and beast have the breath of life from God, but only man has the spirit that lives or dies forever. The love that God demonstrates for the birds and the beasts, is explained by Iesous, in that, not a bird dies but God knows about it. This Extrem Love (agaph) of God is contrasted with the much greater Extreme Love for man made in His image. God has love for man, superior to that concern for the beasts, which is attested to in this place. (Then, as is common to all teachings of the Bible, this love which was declared to remove all doubts and worries from man, has a checkpoint: “If anyone will not work, neither shall he eat” - 2Thes 3.10. [See: “sluggard” in Proverbs.] These stipulations are specified to promote the “work ethic” which is taught throughout the Bible. But even that has a limit! The poor are to be cared for, who do not have the opportunity to work. [Half of our Congress today, is unaware of God’s teaching on this subject. They insist that any man can work, despite the unavailability of jobs.]) So then, Iesous was preparing the Body for the famine in the days of Claudius, and for the “great tribulation, such as has not been since the beginning of the world” (Mt 24.21). [The Flood, in 2492 BC, did not include tribulation: they were swept away in a flash.] Many of Iesous’ hearers were going to die in the famines, and in the war, but He informed them not to worry about food. Next, He explains why worry is senseless. B) DO NOT WORRY. “Therefore do not worry, saying, ‘What will we eat?’ or, ‘What will we drink?’ or, ‘What will we wear?’ For after all these [things] the Gentiles seek. For the heavenly Father (O Pathr O ouranioj) knows that you need all these [things]” - Mt 6.31-32. Medical studies, reported in the newspapers, have determined the cause of ulcers to be worry, in some cases. Many famous business men are confirmed to have suffered from ulcers, before the cause was determined. They would neglect eating for long periods of time, in their search for the almighty buck. Some would refuse to sleep the proper amount of time. Worry, worry, worry. “Worry” has never solved a problem. “Concern” is a different matter. Men who are concerned do something about the problem at hand. Fretters just sit around and worry. Iesous scoffs at worrying, by pointing out that you cannot change your height in this manner. [The cubit mentioned is 18 inches.] Also, worry will not increase a man’s strength, or his wealth, or his political influence. The market today is full of books on improving all of these areas of life. The Japanese Suma wrestlers even increase their height through a lifetime dedicated to gluttony and exercise. But, we have never read a history book relating to this subject about height, which documented records of any efforts on this front at that time. So then, “Why worry?” Next, Iesous belittles this worrying nature by comparing it to the Gentiles. The Jews felt that they were the superior race, and so, this parallel may have prompted a feeling of shame. But Iesous did not teach all, “Do nots!” He also supplied the solution to the problem, apart from worrying. C) A SUBSTITUTE FOR WORRY. “But seek first the kingdom of the God (tou Qeou) and the Righteousness of Him, and all these [things] will be added to you. Therefore do not worry into the tomorrow, for the tomorrow will worry the [things] of herself. Sufficient the day the badness of her” - Mt 6.33-34. What is meant by the “kingdom of God?” When was it founded? Chapter Sixteen, of Matthew,

has this account: “And I will give you (Rock/Peter) the keys of the kingdom of the Heavens (Governments), and whatever you bind on [face] of the Earth (Israel) will be bound in the Heavens, and whatever you loose on [face] of the Earth will be loosed in the Heavens” - Mt 16.19. Why is the word “keys” in the plural? Do you know? In AD 67, when Revelation was written, Iesous had the “key” (sing.) of David (Rev 3.7), and He also possessed the “keys” (plural) of Hell and of Death (Rev 1.18). Iesous had the, “Wonderful Words of Life,” which relate to the key of David, and the kingdom. Then, He had the keys of Hell and Death, which refer to those who fail to pass the bar of Judgment. And, Peter proclaimed both messages, and so, he had all three keys assigned to him. The “key of David” was the fulfillment of the prophecy of Jeremiah, that God would never lack a man to sit on the throne of David. See: Jer 33.25-26. And -- that Man is Iesous! Antipas, the royal heir to the throne of Israel, had just been murdered by John, the son of Gishcala, when the book of Revelation was written. Physical Israel was dead! New Jerusalem was about to be established in AD 77-78. Chapter Sixteen has the date established in other words: “Truly, I say to you, some are standing here (about AD 31) who will not taste of death till they see the Son of the man (ton Uioj tou anqrwpou) coming Himself in the kingdom of Him” - Mt 16.28. [The participle, “coming Himself” is in the middle voice. A Greek grammar book demonstrates the present, middle, indicative verb by these words: “I throw myself.” When this is properly translated, it nullifies the foolish arguments about Iesous only coming symbolically.”] The substitute for “worry” was to become active in seeking the kingdom of God. The word “seek” implies to look for something that you do not presently possess. Paul utilizes the term, “inherit the kingdom” which also signifies a future kingdom. Therefore, “all these things,” which were food, drink, and clothing were to be added to the “seekers” of the kingdom. The parable of the Ten Virgins (Congregations) waiting for the Bridegroom, is about the coming of the Son of man into His kingdom, in “this generation” (AD 32; Mt 24.34). Iesous instructs the Body that there are many things to be concerned about, but worry is useless. And, there were no long-term hopes for these people, unless they later accepted Iesous, and so, tomorrow is a subject not to be desired: for the good or the bad. The “great tribulation” would have misery and woe for everyone. And so, our Lord and Savior presented this substitute for worry: “Seek first the kingdom of God and His Righteousness.” The Sermon on the Mount will be concluded in Chapter Seven, which follows.


8 A MATTER OF LIFE OR DEATH (Mt 7) 1) BIG AND LITTLE FAULTS. A) JUDGING AND JUDGMENT. “You will not judge, in order that you might not have been judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured to you” - Mt 7.1-2. The Bible is full of commandments to judge our fellowman. Consider the following: “But you beware from [teaching] of the (twn) false prophets ...” - Mt 7.15. Does this involve judging our fellowman? Absolutely! How about this one? “But I urge you, brothers, look out for the [ones] making divisions and offenses, contrary to the teaching which you learned, and turn away from them” - Rom 16.17. Here we have a case of divisions to be expected, and the congregation at Rome is to judge which division is contrary to the teaching. Does this, and “Judge not,” constitute a contradiction in the Bible? Not at all! We have two categories of judgments presented for our benefit, one is prohibited, and the other is commanded to be obeyed. Even the Greek word employed (krinw) is translated both ways. “Do not judge according to sight, but the righteous judgment you judge” - Jn 7.24. Iesous was accused of breaking the holy laws of the Sabbath for healing a man on that day, but He wisely replies, that Moses commanded men to be circumcised on the Sabbath. Healing the sick and circumcising are equated to doing work on the Sabbath for an example. In this place the Jews are judging Iesous’ actions (healing). Iesous did not tell them not to judge Him, but only to judge Him righteously. This case of judgment, is not so clear, but observe it and then judge! “Simon answered and said, ‘I suppose the one to whom he forgave more.’ And He said to him, ‘You have rightly judged” - Lk 7.43. See: Acts 4.19, Rom 14.5. At first glance, this seems to be judging another man’s mind, by expressing judgment about who loved his creditor the most. However, the actions are incurring a debt of 100 or 50 denarii. Simon was judging their love by the actions of the one forgiving their debts. Therefore, the stipulations make the difference! Prohibited judgment is illustrated: “And, He Is of hosts (tvabc hwhyw), testing [the] righteous, and seeing vessels of them, I will see vengeance of You from them for God of you ($yla; Israel) uncovering of me (YT) of pleading of [me].” - Jer 20.12.


Only God is capable of discerning the mind of man. Therefore, man is prohibited from judging the “thoughts” of his fellowman. However, when it comes to the words, and the actions, of man that is a different case. Paul has made this clear: “For there must also be heresies in you, in order that the approved ones to be recognized” - 1Cor 11.19. God is declaring here, that the congregation can tell the holy one from the sinner -- if they try hard enough! The signs of an impostor are taught throughout the Bible. Read: Galatians, Chapter Five, which lists the “works of the flesh” and the “fruit of the Spirit.” All of these introductory remarks have been felt to be a necessity, because of all of the lying preachers we have encountered, who teach that these words quoted mean that you cannot correct the preacher. If the preacher is wrong, God expects you to correct him! Now, we will consider the text. Iesous had ordered the members of the Body of Israel not to judge the thoughts of man, in order that God would not judge them. Then, He added, however severe your judgment of your fellowman may be, God will apply the same measure of judgment to you. This is expressed by James: “For, the judgment without mercy to the [one] not doing mercy. Mercy triumphs over judgment” - Jas 2.13. Paul had judged the “man who had his father’s wife” (1Cor 5.1), and had instructed the congregation, at Corinth, to excommunicate him. No thoughts of the man were discussed, and only the action was judged. But even he, was readmitted to the fellowship (2Cor 2.8). “The mercy of the Lord endures to ever.” In a parable, Iesous had forbidden the servants of God to remove the “tares” (wicked) from the “field of wheat” (Mt 13.28-30). The “field” is the “world,” and the “wheat” are the “saved.” In other words, inquisitions had been banned. [But then, “Who would listen?”] Currently, this is applicable to denominations. They all judge that the other denominations are wrong, and -- they are right! But every denomination is wrong. Every congregation is wrong. Even in the days of the servants of Iesous, in the first century, whenever Paul left, the congregation fell into sin. The seven congregations of Asia, in Revelation, were addressed by Iesous in this manner: three were half-dead; some good but some bad; two were totally dead; all bad and no good; and the final two were healthy; all good and no bad. Therefore congregations, and especially, denominations, should not judge anyone else. Let judgment begin at home. B) SPECKS AND BEAMS. “And why do you look at the speck, the [one] in the eye of the brother of you, but the beam in the eye of you, you do not consider? ... Hypocrite! First cast out the beam from [place] of the eye of you, and then you will see clearly to cast out the speck from [place] of the eye of the brother of you” - Mt 7.3-5. This seems to signify, “Big and Little” sins of judgment, because the word “eye” is employed as a bodily member of offense. The context seems to be directed to individuals, and not to the Body (Israel) as a whole, as we have encountered before this verse. The word, “brother” appears to justify this conclusion. Therefore, the big sinner is pictured as trying to heal the sins of the little sinner. The Greek word for “speck,” is considered to refer to a piece of straw; and “beam” is determined by our study of history to be a house beam for a roof. “Roofing beams” are frequently mentioned in historical descriptions of buildings. A “beam” is usually about 8”X8”X10". (Graphical illustrations are included in the books.) The employment of impractical terms in the parable seems to be a literary device for emphasis. If a man had a ten foot beam in his eye, he certainly would be useless in helping you to remove a speck from your eye. The spiritual message would be that anyone with a fault should not consider himself to be of benefit to his brother in the fight to overcome sin. [But the condemnation of fault-finding is not to be overdone. All of the prophets of God were fault-finders, sent by God. And they have instructed us to look for certain faults in deceivers, and false


teachers. However, Iesous was only addressing the guilty at this time, and not the house of the Lord.] 2) GIVING AND GETTING. A) PEARLS BEFORE SWINE. “Do not give the holy (Holy City; Rev 21) to the dogs; nor cast the pearls of you before the hogs, lest they trample them in the feet of them, and turning they tear you in pieces” -Mt 7.6. “Dogs” and “swine” are epithets for the men of the least respect. Even Goliath exclaimed, “Am I a dog?;” when Israel sent the young David out to fight him. See: 1Sam 17.43. Saul’s son replied to David, “What is your servant, that you should look upon such a dead dog as I?” (2Sam 9.8). Mephibosheth was lame in his feet, but David restored the land of his father, Jonathan, to him. Hazael replied to Elisha, “But what is your servant -- a dog, that he should do this gross thing?” (2Kin 8.13). Therefore, the epithet had the same meaning in the Bible, as if we should call a man a “dog” today. Peter defines a “dog” as someone who falls away from the Faith; “But it would have been better for them not to have known the way of righteousness ... But it has happened to them according to the true proverb, ‘A dog returns to his own vomit’ and ‘a sow, having washed, to her wallowing in the mire’” (2Pet 2.21-22.) Here, the swine and the dog are equated. These are two contemptible terms for the same category of people. But Paul, who never tired of words of warning, expands the meaning of the symbol with this account, “Beware of dogs, beware of evil workers, beware of the mutilation!” (Php 3.2). Paul employs the words “concision” and “mutilation” to refer to the circumcision; or, to the unsaved Jews. Now, we understand the “dogs,” but: “What is holy?” And, “What are pearls?” Iesous sent a vision to John, on Patmos, to inform us of these terms. "And I saw the ‘Holy City,’ New Jerusalem, coming down from [place] of the (tou) (Third) Heaven from [place] of the God (tou Qeou), prepared as a Bride adorned for Husband of her ... And the twelve Gates each one, each of the gates was from one Pearl. And the street of the City was pure gold as transparent glass” - Rev 21.2, 21. The reader will recall that there were three Israels in the first century. First Israel believed in Iesous immediately (AD 32), and was resurrected in AD 77. Second Israel rejected the Son of God, as the Unitarians and Muslims do today. Third Israel; or, New Jerusalem, was converted by the destruction of Jerusalem and the temple, and by witnessing the resurrection. See: Mt 24.29-31, Rom 8.19-23, Heb 9.8. Therefore, the message interpreted, and paraphrased would read, “Give not the Holy City to the dogs, neither cast your Gates before swine!” In other words, they are cautioned to examine candidates for membership in the Body. B) ASK, SEEK, FIND; KNOCK, DOOR OPENED. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For all the [one] asking receives and the [one] seeking finds, and the [one] knocking it will be opened. Or what is man of you who, if the son of him should ask for bread, he will give to him a stone? And if he would ask for a fish, he will not give to him a snake?” - Mt 7.7-10. ASK. The children of Israel had asked Peter, after he reminded them of their murder of Iesous, and of the fact that He was not able to be confined to the grave: “Men and brethren, what shall we do?” Peter responded promptly: “... What will we do men, broters? And Peter said to them, 'Reform, and each of you be dipped in the name of Iesous Anointed (Ihsou Cristou) for forgiveness of sins; and you will receive the gift of the Holy Spirit (tou agiou Pneumatoj). For the promise is to you and the children of you and all the [ones]


into far away, as Lord the God (Kurioj O Qeoj) of you will call” - Acts 2.37-39. But then, there is more to life than just being forgiven. God has work prepared for His servants. Mark records the words of the Lord Iesous which connect “praying” (asking) with “moving a Mountain” (Mk 11.22-24). And He assures them that whatever things that they “ask” believing, they will receive. The Mountain (kingdom) referred to was Israel. The prophets of Israel had foretold this great event hundreds of years before this time. Isaiah put it this way: “For looking of Me, coming Heavens (Governments), new ones, and a New Earth (New Jerusalem); and She (T) will not remember Her (H) (hnrkzt alw) (Israel), first of Her, and She (T) will not come Her (H) (bl [l hnylpt alw) to heart” - Isa 65.17. Check out some of the other prophesies of Israel’s doom: Isa 30.25-26, Jer 31.31-34, 33.14-16, Eze 37.24-25, Dan 9,24-27, Joel 2.30-32, Zec 13.7-9. God is not a mean and oppressive Maker, and so, these are all connected to the hope of a new dispensation, called, “The New Covenant.” For the New Testament account of Israel “passing away;” or, for the “moving of the Mountain,” see: Lk 21.24-26, Gal 4.23-25, 30; Heb 12.25-29. Therefore, the Christians were instructed to “ask God” for forgiveness of sins, and deliverance from their enemies, and the coming of the kingdom of God. God supplied all of these needs! SEEK. Isaiah has more about Iesous’ ministry in the flesh, and the kingdom on earth of the “firstfruits era,” and the resurrection, than any other book in the Bible. This is due in part to the fact that Isaiah is one of the longest books of prophecy. He instructed Israel to “seek God.” “Hearing them to Me, following of Righteousness, from seeking of He Is (hwhy). The good of rock cutting You (T) them (M), and to pit digging You (T) them (M). The good them, of Abraham father of you, and of Sarah, she gave birth to you ... For He Is (hwhy) comforting Zion, comforting all of waste places of her, and doing wilderness of her as Eden, and desert of her as garden of He Is (hwhy), joy and gladness, he will be found in her, thanksgiving and sound of singing” - Isa 51.1-3. Israel is reminded of the promise to Abram that they would be as the stars of Heaven in number, and as the dust of the earth. They had fallen away from the law, and forgotten the promises of God. This “comforting” was God’s act of sending His Son to save the house of Israel, and to “make an end of sins” (Dan 9.24). As usual, these words include stipulations, for, “The promise is only to those who seek the Lord.” The Ethiopian eunuch had sought the Lord, and God sent Philip to teach him the “Way of Righteousness.” Cornelius also, was seeking the Lord, and our Heavenly Father dispatched Peter to instruct him about Iesous, and His sacrifice. And even today, we believe that anyone seeking the Lord fervently, and persevering for a period of time, will be sent a witness of God, or learn of one that they can contact. In summary, Isaiah’s words appear to be a prophecy of Iesous’ ministry in the flesh, and of the service of His servants promoting the “From Calling” (church). “Seeking He Is (hwhy) in the finding of Him, calling Him in lives of Him (wtwyhb) near” - Isa 55.6. David wrote a psalm of the same import: “That of (yrva) (Blessed) lifting Him of transgression, covering of sin. That of (Blessed) man, He Is (hwhy), He will not count sin against him and no deceit in spirit of him. ... For this (forgiveness), He (Y) and you (T) will pray (llpty) all of mercy to God of you ($yla) to time from finding, surely to ‘flood of great Waters’ (Nations) they will not come near Him” - Ps 32.1, 6.


When the Roman legions came, then the lost did not have the time, nor the inclination, to seek God. The wrath of God is coming on sinful men soon, and the same message is appropriate for our present day. KNOCK. Iesous told the parable of those who waited until the door had been closed, as God had closed the door of the ark in Noah’s day, and when they knocked, the Master told them to go away, and, “There shall be weeping and gnashing of teeth” (Lk 13.25-28). The Door is identified, so that, the message may be understood by all, to be: “Then again, Iesous (Ihsouj) said to them, 'Truly, truly, I say to you, I Am (egw eimi; Heb. hyha) the Door of the sheep ... I Am (egw eimi hyha) the Door. If anyone enters through Me, he will be saved, and he will go in and he will go out and he will be finding pasture” - Jn 10.7, 9. In order to comprehend the message most accurately, one must be aware of who the audience was, and of the beliefs of their background. These were Jews who had been taught of God, and of, “The law and the prophets” all of their life, beginning in early childhood. They were expecting the Anointed (Messias is a Jewish corruption), and the kingdom of God. Some even grew impatient, and began revolutions on their own authority. Gamaliel, the teacher of the Jews, mentioned Theudas and Judas as rebel leaders, who perished, before Iesous began His ministry in the flesh (Acts 5.35-37). This frame of mind would produce different results to the Sermon on the Mount than we would expect from men today, who did not know the background story. The message was not directed to us today, except by way of example. We have our own message for today in the book of Revelation. Now we will consider a parallel to, “Ask, Seek, Knock.” Moses anointed Aaron, and his sons, on the right ear, and the big thumb of the right hand, and the big toe of the right foot. See: Ex 29.20. This is a lesson in typology: type and antitype. The “ear” relates to “asking.” And the “thumb” to “knocking. And the “toe” to “seeking.” Sometimes we pray for advice, and then, we must “listen” (ear) for the answer to our prayers. We “ask” and God “answers.” This is accomplished by reading, and seeking advice from men we respect. Reading is usually a higher probability for success. The Bible is the best source. Sometimes lexicons and commentaries are necessary to solve our problems. Frequently, church history solves the problem. In the interpretation of prophecy, world history is necessary. But if we pray, really expecting God to answer our requests, He will guide us to the right source of information. This is even true of worldly subjects. When two historical accounts differ, and a man seeks to learn the truth, prayer and reading will provide the answer. He may learn that both accounts he has considered are false. Secondly, the “thumb” and “knocking,” would describe a man outside of Iesous’ kingdom, who thinks that he is already in the kingdom. But he has this nagging doubt that will not go away. When he sincerely seeks God, if he knows and admits that he is a sinner (as we all are), then he will learn the “Way of Life.” Many expend much effort seeking the truth, and then, when they find it, they do not like it, and so, they do not accept it. Finally, the “toe” is employed in “seeking God;” even after the “knocking” has been fruitful. “Lord, what will you have me to do?” What is expected of the servant of God? This is described as, “Walking in the Light.” C) THE LAW AND THE PROPHETS. “If you then, being evil, know to give good gifts to the children of you, how much more will the Father (O Pathr) The [One] in the Heavens give good [things] to the [ones] asking Him! All therefore, as many as you will desire that the men will do to you, then also you do to them, for this [is] the law and the prophets” - Mt 7.11-12. Moses had promised that God would bless the harvest of the land of Israel, and the fruit of the womb of the Israelites, and the fruit of their cattle, and they would prevail over their enemies, and prosper and enjoy peace. Sounds like Utopia! But then, we always have the stipulations. This was promised if


they would faithfully keep the law. See: Deut 28.1-14. Malachi summarizes, and compacts the message: “The bringing them, of all of the tithe to house of the storage, and he will be prey in house of [Me], and trying of me, now in this, saying He Is of hosts (twabc hwhy), if I will not open to you of windows of the Heavens and the pouring of Me (YT) to you blessing until not enough [room]” - Mal 3.10. Iesous taught that, Man gives good gifts to his son, and God blesses those who serve, and obey Him. Then the Golden Rule is mentioned, “You shall love your neighbor as yourself” (Mt 22.39, Lev 19.18). And this (Mal 3.10, Lev 19.18) is, “The law and the prophets.” 3) THE NARROW GATE. “Enter through [way] of the (thj) narrow Gate; for wide the Gate and broad the Way, the [one] leading into (eij) the destruction, and many are the [ones] entering through [place] of her (authj). How narrow the Gate and confined the Way, the [one] leading into the life, and few are the [ones] finding her” – Mt 7.13-14. Woe to the world! The Master has declared, “Woe to the world!” [You do not hear that in church, do you?] The world was swept away in 2492 BC, and only eight souls were saved by water, which was the type for, “dipping for the forgiveness of sins” (1Pet 3.21). See: Gen 7.21. Samaria; or, the Ten Northern Tribes were destroyed in 721 BC, and only those fleeing south to the nation of Judah were spared. Woe to the world! See: Isa 7.7-9. One-third of Judah died by the sword, and one-third perished from famine and pestilence, and one-third was chased into captivity with the sword. Woe to the world! See: Eze 5.12. Therefore, two-thirds of the Chosen people of God were slaughtered, and the rest went into bondage. Babylon brought this about in 588 BC. Then, Zechariah prophesied that two-thirds of Israel would die in the war with Rome. See: Zec 13.8. Woe to the world! Titus was victorious in AD 70. Albert Barnes, an expositor of Revelation, estimated that 68,500,000 were consumed in the Papal 1 Inquisitions. This was published in 1851. Some of these fatalities, and all of their executioners, are both listed as “Christians.” [There are no words, “Christ” and “Christian” in the Bible. “Christ” should be “Christos” translated, “Anointed.” Then, “Christianos” should read, “[Great*] man of Anointed.” NOTE *: “Great is asbbreviated.] Woe to the world! After this, 29,000,000 were killed in World War I, and most of the victims, and their killers professed to be Christians.2 Then, in no time at all, 45 million “breathed their last breath” in World War II.3 Still the majority of killers and killed professed to be Christians. Woe to the world! Iesous is trying to tell us something, but no one is listening. The theme song of fools is, “Go With the Flow.” The sons of God teach, “Buck the Tide.” The flow goes down to Hell, while those few who are bucking the tide are trying to get to Heaven. This verse describes the “Narrow Gate:” “For many are called, but few chosen” - Mt 20.16. “Is God cruel, He who gave His only begotten Son to pay the price for our sins?” Surely you jest. The employment of the words, “The Elect,” indicate a very few of many are selected to be with God. Why is man determined to ruin himself? Pride, neglect of the poor, the widow, the orphans, the prisoners, and the Stranger; and also greed, and the love of the world, are the principle reasons assigned by God for the ruin of man. The “Narrow Gate” has been made clear, that it is the teaching of Iesous the Anointed, but what is the “Way” spoken of by Iesous? Consider this: “The Iesous (O Ihsouj) saya to him, 'I Am (egw eimi hyha) the Way (h odoj), and the Truth (h alhqeia), and the Life (h zwh). No one comes to the Father if not through Me” - Jn 14.6.


Iesous is the, “Way,” and this is identified again in another manner. “Things that are equal to the same thing are equal to each other.” This is a rule of mathematics which is the most exact science known to man. [All other sciences are extremely speculative when compared to mathematics.] Here is another equation. “I Am (egw eimi

hyha) the Resurrection and the Life (h

zwh)” - Jn 11.25.

Therefore, because the “Way” and the “Resurrection” are equal to the same thing (Iesous), then they are equal to each other. This makes the “Way” become “The Resurrection.” The “Teaching and the Resurrection” are the “Narrow Gate and the Way.” The writer of Hebrews confirms the fact that Iesous being the “Way,” means that He is the avenue to Heaven; or, the Resurrection. See if you agree: “This indicating [message] of the Holy Spirit (tou Pneumatoj tou agiou), The [knowledge] of the Holies Way (Third Heaven) not yet having been revealed still of the (tou) first tabernacle (Holy Place - vs 2) holding standing” - Heb 9.8. Therefore, “the sign of the Son of man” (Mt 24.30) was the destruction of the temple in Jerusalem. Third Israel was “blinded” (Rom 11.25) by the Spirit of God, but “not willingly” (Rom 8.20), and they could not comprehend the “Way” until the temple was burned, and flattened. This is predestination. First Israel was predestined to be saved before the resurrection (Eph 1.5), and Third Israel was predestined to be “elected” after the resurrection (Rom 8.21). And over two-thirds of Israel died, and many remained in contempt of the Son of God after the resurrection. “Many are called, but few chosen.” God in His incomprehensible Wisdom had saved Israel, to reign with Him in Third Heaven, and left New Jerusalem behind, to be His instrument to save the rest that are called and chosen. That God blinded New Jerusalem “unwillingly” is described like this: “No one is able to come toward (proj) Me if not the Father (O Pathr), The [One] having sent Me might draw him; and I will raise him up in the last day (AD 77)” - Jn 6.44. God did not determine who would, and who would not, be saved; for since the fall of Adam and Eve, man has had the knowledge of good and evil. Man controls his own destiny. However, the time, “when” some were saved was directed by God. When we consider that some rejected God both before, and after, the resurrection, we can see that they were free to choose as they pleased. However, God had predetermined that some would be saved later, after the resurrection. 4) FALSE PROPHETS. A) BEWARE OF WOLVES IN SHEEP’S CLOTHING. “But you beware from [teaching] of the (twn) false prophets, who come to you in clothing of sheep, but inwardly they are ravenous wolves. You will know them from fruits of them. They do gather grapes from thorns or figs from thistles? Thus all good tree produces good fruits, but the rotten tree produces evil fruits” - Mt 7.15-17. PROPHECY: In order to understand the message, first we must define the words. Let us observe the false prophets in the Bible, and see what they tried seduce the simple to believe, and then we can determine what is meant by the word prophecy. The “Serpent” was the original false prophet. He beguiled Eve to believe that he was wiser than God, and: She believed him! God had forbidden Adam


and Eve to eat of the Tree of Knowledge of good and evil. The Serpent assured her that God was wrong. She listened and died for her sin. See: Gen 3.10-17. Four hundred prophets predicted that Ahab, king of Israel, should go to war with Syria, and he would surely be victorious. Ahab died in his folly. There was one prophet of God who told him that they were lying. See: 1Kin 22.6, 37. Then, Hananiah foresaw peace for Judah, and even specified that this period of bliss would commence within two full years. He died the same year, and Judah went into captivity in 588 BC. See: Jer 28.2-4, 9, 17. As mentioned earlier, Theudas promised his cult that he would part the Jordan River, and lead his followers through on dry land. He never made it to the river, and the army carried his head back to Jerusalem. See: Antiq 20.5.1. In each case described, “prophecy was a prediction of the future,” and that is what Iesous intended by the employment of this term. Therefore, a false prophet forecasts an event that never materializes, and a prophet of God accurately predicts the future. Iesous is about to detail the future events of the nation of Israel until AD 78. [Israelites were keepers of the 12 Gates of New Jerusalem, and then “kings of the earth brought their glory into Her” (New Jerusalem); “and God made of the two one new man.” And there have been no Israelites since AD 78.] His enemies will deny that any of this is true, and in effect, they will “un-prophesy” all that Iesous taught, and still teaches, for the benefit of man. SHEEP’S CLOTHING. The false prophets will pretend to be men of peace (sheep). [This is similar to our congress today, being classified as “hawks” and “doves.” But their real desire is to devour the sheep, as a “wolf” would do in the pasture.] The Pharisees proclaimed that Iesous “cast out demons,” by the power of Beelzebub, the prince of demons. They were promoting the impression that Iesous was the enemy, and that they were the shepherds of the sheep, trying to protect the masses. When in reality the roles were actually reversed: Iesous was good and they bad. RAVENOUS WOLVES. These wonderful shepherds of the sheep were the ones who put Peter and John “in custody” (Acts 4.3), for teaching of Iesous’ resurrection; and “further threatened them” the next day (4.21). The next time these two taught in the temple, the council of the shepherds “beat them” (5.40). Wonderful fellows! Stephen was “stoned,” and “he fell asleep” (7.58, 60). Saul asked letters from the high priest to the synagogues of Damascus, to bring the servants of God “bound to Jerusalem” (9.2). The letters of Paul confirm continued persecution by these “wolves in sheep’s clothing” for 45 years. [Persecution: AD 32 77.] YOU SHALL KNOW THEM BY THEIR FRUITS. Joel, the prophet of God, symbolized Israel in these terms: “[Lion, vs 6] (Assyria) naming vine of Me (YT) to desolating , and fig of Me (YT) to barking (Israel) : Joel 1.7. The shepherds who produce good Israelites, which are “grapes” and “figs,” are the true prophets; while the shepherds who rule over rotten “grapes” and “figs” are the false prophets. Men who have lived on grapes and figs all of their lives would recognize the good from the bad. Jeremiah, the prophet, had a vision of two baskets of figs; one good, and one bad. God identified the symbols to be: (1) the good figs were the Israelites already in captivity in Babylon, in 601 BC; (2) King Zedekiah, and the Israelites in Jerusalem, soon to be destroyed, in 588 BC were the bad figs. See: Jer 24. Iesous prophesied the resurrection, in AD 77, when Revelation was written, in AD 67, and the good grapes were harvested, and taken to Heaven ten years later. See: Rev 14.14-16. The bad grapes were thrown into the winepress of the wrath of God, which means the war with Rome. See: Rev 14.17-20. [These verses prompted the phrase, “The Grapes of Wrath.”] Although this establishes the fact that Israel was divided into good and bad “grapes,” and good and bad “figs,” it does not help to identify the bad “fruit” and the “false prophet” before the judgment day. However, the writers of the Bible instruct the congregation about how to tell the difference. BAD FRUIT.


God would not leave His children without instruction on such an important subject. Iesous taught, and teaches, through symbolism. The “ones sent” (apostles) were inspired by God, and explained these things to the congregation of the Lord. “And seeing one fig [tree; Israel] on [shoulder] of the (thj) road, He came to her (authn) and found nothing on her if not leaves only, and said to it, ‘No longer fruit from of you will come into the age. Immediately the fig tree was withered” - Mt 21.19. Therefore, “no fruit” equals “bad fruit.” Also, Paul mentions that “those in the flesh,” and under, “the law” had been aroused to “bear fruit to death” (Rom 7.5). Recall Joel’s mention of the “vine and the fig tree” in referring to Israel (1.7). This quote (21.19) is associated with “moving the Mountain” (Israel 21.21). And, the Mountain was to be cast into the Sea (Gentiles). The same imagery was employed again by Iesous: “But he (A certain Man) said to the vinedresser, ‘Look, three years I have come seeking fruit in this fig [tree] and I do not find. Cut her down; and why does it use up the ground? But the [one] answering says to him, ‘Sir, you send her, and this year until I dig around her and cast manure. And this (men)* she should have done fruit, if that (de)* not, even into the coming, you will cut her down’” - Lk 13.7-9. Iesous served half of the “seventieth week” (3-1/2 years) in the flesh, and the second half in the Spirit (3-1/2 years). [70 Weeks = 490 Years.] This refers to His ministry of three years, and no fruit from Israel to show for His labor. Possibly, God is intended as the, “Certain Man,” and Iesous is represented by the “Keeper of the vineyard.” Iesous pleads for a little more time, and is allowed His request, and then the Fig Tree is cut down and given to the flames. The servants of God, who possessed Prophecy, and Wisdom, and Knowledge (after the outpouring of the Spirit of God on the “day of the fiftieth”), would understand these things, and the congregation would be informed of the message. GOOD FRUIT. The best example of this is the “fruit of the Spirit,” which was, and is: Extreme Love, and Joy, and Peace, and Longsuffering, and Goodness, and Kindness, and Faith, and Meekness, and Self-control. B) FUEL FOR THE FIRE. “All Tree not producing good fruit, he is cut down, and he is cast into fire. Therefore even from of the fruits of them you will know them” - Mt 7.19-20. Paul, in the book of Romans, described the congregation of Jewish Christians as the “Natural Olive Tree.” The Gentiles in the congregation were from a “Wild Olive Tree,” but were grafted into the Natural Tree. The Jews who did not accept Iesous as the Anointed were pictured as the “Branches broken off.” And, those who remained in Jerusalem, during the war, were “fuel for the fire.” However, the “meek” (of the unbelievers), had “fled to the Mountains” (Asia Minor) when the war with Rome began, along with the Christian Jews. After the resurrection, in AD 77, they were “grafted in again to their own Natural Tree.” See: Mt 24-40-41, Rom 8.19-23, 11.13-31. The whole point of the discourse is to condemn Judaism! This is the “dead Tree” with no fruit. Christianity is the “live Tree” bearing much fruit. Iesous told another parable to demonstrate this fact again: “But turning to them the Iesous (Ihsouj) said, 'Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for the children of you. For look, days are coming in which they will say, '"Blessed the barren, and wombs which did not give birth and breasts, the [ones] not sucking." Then they will begin to say to the mountains, "Fall on us!" And to the hills, "Cover us!" For if they do these [things] in the ‘green wood’ (Israel in AD 32), what will be done in the ‘dry’ (AD 70)?” - Lk 23.28-31.


Iesous spoke these words while being escorted to the cross. He judged the Tree (Israel) to still be “green,” and possible to be saved, at that time. However, worst days were coming, in which, the Tree is judged to be dead and “dry,” and beyond hope. But the Israelites had been warned to judge the Tree, by its fruits, long before it was consumed with fire. Now (1998) we are approaching the end of the New Covenant era, and the same message is appropriate for us today: Judge the false prophets by their fruits. Judge the Tree by its fruits, for a good Tree does not bear bad fruit. The wise son will be warned. Even the current church leaders are publishing books about the “church being dead.” Some of these church leaders believe that the entire nation is beyond the point of no return. The major newspapers of the principle cities, have charts of the numerical decline of the Protestant denominations in the United States. At the same time the great increases in membership by the Great Harlot, and by the False Prophet in the East, are presented in charts. If we judge these Protestant Trees by their fruits, they would all fail to pass the judgment. 5) CALLING WITHOUT HOPE. “Not everyone who says to Me, ‘Lord, Lord’ (Kurie Kurie), will enter into the kingdom of the (twn) Heavens, but the [one] doing the will of the Father (tou Patroj) of Me, The [One] in Heavens. Many will say to Me in that day (AD 77), ‘Lord, Lord (Kurie Kurie), we did prophesied in the (tw) name of You, and in the name of You we cast out demons, and in the (tw) name of You we did many mighty works?’ And then I will declare to them, ‘For (oti),* I never knew you; depart from Me, the [ones] practicing the lawlessness!’” - Mt 7.21-23. A) JACOB AND ESAU. Esau sold his birthright for bread and stew of lentils (Gen 25.33-34). Then his brother, Jacob, deceived their father, Isaac, and while pretending to be Esau received the blessing intended for Esau. Isaac was blind at the time (Gen 27.1). Consider how Esau wailed when he learned that all was lost: "... And he said to father of him, 'Bless me, me also, father of [me].' And he said, 'Brother of you coming in deceit, and he took blessing of you.' And he said, 'The-for (ykh) (reason being) calling name of him, "Heel-catcher" (Jacob), and he deceived me this two times of birthright of me (#1) taking, and look, now taking blessing of me (#2).' And he said, 'This, you reserved blessing to me?' And he answered, Isaac (father of two men), and he said to Esau, 'Look naming of me (YT) him (W) (wytmv) lord to you, and with all of brothers of him giving of [me] to him to servants ...’” - Gen 27.34-36. While his father was in good health, Esau despised his birthright, and sold it for something to eat. When the father was dying, Esau pleaded with tears for what was lost. Iesous had painted the same picture of what was to happen to the members of Iesous’ “From Calling” (Body), who did not do the will of His Father. We should live every day as we would the day that we will be judged. B) JUDAH AND BABYLON. Jeremiah testified to Judah from 611 BC until the fall of Jerusalem in 588 BC, with little effect. The Jews were condemned for being too proud to listen to the prophets of God. See: Jer 13.9-14. They had been warned of the fact that they would call out for deliverance from their enemies, as Iesous predicted the empty calls of, “Lord, Lord.” But all would be to no avail. “The praising Him to He Is (hwhy) for good, for mercy of Him to ever.” – Ps 118.1. But from the punishment sent to earth, and announced ahead of time, this does not mean “to ever for the same rebels.” “Therefore I, I will do in fury. Eyes of [Me], she will not spare, and I will not pity; and they will cry in ears of [Me] with a loud voice, and I will not hear them” - Eze 8.18.

Esau cried futily, and Judah wailed without receiving mercy. C) THE “FROM CALLING” AND ROME. “A” and “B” were presented as “types” of Iesous’ “antitype” (Mt 7.21). They were both examples of past history concerning prophecies of the future. “A” was Esau’s lack of a blessing for the future of his life, while “B” was the announcement that God would not listen to Judah’s pleas for mercy, which was soon to be denied. Now Iesous declares His intention to ignore the cries for deliverance of those who did not do His Father’s will. The trauma would occur when Rome came to destroy the nation of Israel. We should point out that this is the first time that Iesous declared Himself to be the “Lord,” in the Sermon on the Mount. The “confirming of the law” had been established, and then the future of Israel had been under consideration since the model prayer, “Your kingdom come, Your will be done” (6.10). Then Iesous had added the message of His Lordship to the audience (vs 7.22). The separating of the good and the bad, in the “From Calling” of Iesous, is pictured several times before the book of Revelation, and a few times in the Apocalypse. Paul had warned the congregation long before the fact, of a “falling away.” “He might not have deceived you, anyone, by no means; for [that day (AD 77) will not come] if not the falling away comes first, and the Man of the (thj) Sin, the son of the (thj) destruction is revealed. The [one] opposing and exalting himself over all being called God (Qeon) ... so that him into the temple of the God (tou Qeou) sits down as God (Qeon) showing himself that he is God (Qeoj)” - 2Thes 2.3-4. John was on the Isle of Patmos on the “day of the Lord” (Rev 1.10). A day in prophecy being “one year,” this was the first year of the Jews’ war with Rome. [One Year = AD 66-67.] The Man of Sin was Nikolaos whose teaching was mentioned by Iesous in the letters to the seven congregations of Asia. See: Rev 2.6, 2.15. The “synagogue of Satan” also refers to the Nicolaitanes. See: Rev 2.9, 3.9. Nikolaos was “a proselyte from Antioch” (Acts 6.5), and his teaching is characterized by Iesous in these words, “which I also hate” (Rev 2.6). This “falling away,” and the subsequent new teaching, resulted in the practice of elevating one bishop in each congregation to a position of supremacy. This is similar to the preacher of the congregation today. Ignatius was the bishop of Antioch, which is implied in his letters, and stated clearly in “Ecclesiastical History,” written by Eusebius.4 Ignatius wrote the following “trash.” “For Iesous the Anointed, our inseparable life, is the mind of the Father, just as the bishops appointed throughout the world are in the mind of the Anointed.”5 Ignatius (Nikolaos) quoted many Scriptures accurately, and praised Iesous with mighty words; but he had no quote to support this statement -- nor is there any Scripture to confirm this teaching. There is nothing wrong with teaching that Iesous shares His Wisdom with his servants, or that He guides the minds of the faithful. But where does the Bible say that the Spirit of God is limited to one bishop per congregation? Ignatius invented the term “monopresbyter,” meaning “one bishop.” But there is no word like this in the Bible. “The Shepherd and Bishop of your souls” (1Pet 2.25) refers to the Lord Iesous, and not to Ignatius! “It is obvious therefore, that we must regard the bishop as the Lord himself.”6 Ignatius informs his readers why they should gather together. “Continue to gather together ... in order that you may obey the bishop ...”7 Do these commandments of Ignatius (Nikolaos) symbolize the “workers of lawlessness” who would cry, “Lord, Lord” on the last day? Why did they not obey Iesous’ Father, as He had advised in this


place in Matthew? Suppose that God had a dogmatic statement, “Do not fall down to the bishops?” Would that convince you that Ignatius was evil? “Therefore not anyone, he will judge you in food or in drink or in part of a festival or a new moon or sabbaths ... No one, he will rule against you, desiring in humility [of you to him] in falling down [worshipping] [to presence] of the messengers (aggelwn) (preachers), intruding into those things which he has not seen, falsely puffed up by his ‘fleshly mind,’ and not holding fast to the Head (Iesous) ...” - Col 2.18-19. Did Ignatius confess to know things that he “had not seen?” Consider this line. “... I will further explain to you the subject which I have begun to speak ... involving faith in him ... 8 especially if the Lord reveals anything to me.” The Bible exalts the Lord Iesous, and the “ones sent” (apostles), but all of these references to “monopresbyters,” or the “one bishop” are blasphemy against God and the Bible. The names of the “ones sent” were to be written in the twelve foundations of New Jerusalem. See: Rev 21.14. Iesous did not mention the names of Ignatius, or Nikolaos, in a complimentary way; but, the teaching of Nikolaos was severely condemned; “which thing I also hate.” “And then the lawless one (Man of Sin) will be revealed, whom the Lord (O Kurioj) will consume with the Spirit (pneumati) of the mouth of Him and destroy with the brightness of the coming of Him (AD 77)” - 2Thes 2.8. Ignatius boasted that he was a martyr for Iesous, and that he was going to Rome to die by being fed to the wild beasts. But, despite all of his boasting, there is no record of him ever reaching Rome. He did not even have a letter from Rome preserved for us, or mentioned by anyone else. All of these “bishop-worshippers” would probably cry, “Lord, Lord” in the last day, but Iesous answer to them was pronounced long before the last day, “I never knew you; depart from Me, you who practice lawlessness.” The next section will parallel this thought, “Iesous or Ignatius?” 6) A LESSON IN ARCHITECTURE. A) BUILT ON A ROCK. “Therefore whoever hears (understands) these sayings of Mine, and does them, I will liken him to a wise man who built his house on the Rock (Petran) ...” - Mt 7.24-25. Iesous was announced to be a Rock (Rom 9.33, 1Cor 10.4, 1Pet 2.8), and the Foundation (1Cor 3.11, 2Tim 2.19), and the Chief Cornerstone (Mt 21.42, Acts 4.11, Eph 2.20). He had just finished declaring Himself “Lord,” and now, to those who knew the law, He identified Himself as the Rock to build a house upon. See: Isa 8.14, 18; 32.1-4. The story of the two houses (Rock and sand) is told in Revelation: “Then I saw another Messenger (Iesous) ascending from the East (to the door of the temple), having the Seal (Holy Spirit) of the living God. And He cried with a loud voice to the four angels to whom it was granted to harm the Earth (Israel) and the Sea (Gentiles), saying, ‘Do not harm the Earth (Israel), the Sea (Gentiles), or the Trees (Kings) till where (ou) might we have sealed the servants of the God (tou Qeou) of us in the Foreheads (Minds) of them’” - Rev 7.2-3. [The Four Horsemen of the Apocalypse are White, Red, Black, Green.* See: Zec 6 and Rev 6.


White is Invading War, which represents the Roman legions in this place. Red is Civil War which raged inside the walls of Jerusalem while they were at war with Rome. Black signifies Famine which caused a woman named, “Mary” to eat her infant child. Green is Death and Hell, which results from the first three horsemen. “Green” symbolizes the grass on the graves. NOTE *: William Tyndale had translated this word correctly in AD 1534. The modern translations are just now correcting, “Pale” to “Pale-Green.” You cannot expect purity (Green) from them.] The story continues, in Chapter Seven, that 144,000 Jews were saved in the first century, and there were 12,000 from each of the twelve tribes of Israel. Zechariah confirmed that two-thirds in all the land died. Josephus numbered 1,100,000 dead, and 97,000 sold into bondage. Finally, “the meek inherited the Earth” (New Jerusalem) after the resurrection, in AD 77. The “meek” had “fled to the mountains” in Asia Minor, when the war began, thereby avoiding death and internment. If the two-thirds that died were actually 1,100,000; then the total population of the Jews was 1,650,000. But of this vast hoard, only 144,000 were resurrected. Statistically this would amount to 8.070 percent! The odds are against us being saved. The reader is reminded that these figures do not include the total population of the nation, but only the Jews. Many Roman occupation troops also lived there, as well as other foreigners. These are sobering statistics! See: Isaiah 6.13: “And yet in Her (Israel), a tenth, and returning Her …” A “tenth” and “8.070” are pretty close. In round numbers, they would be equivalent. B) BUILT ON THE SAND. “... and came down the rain, and came the streams [the floods – KJV] (Roman legions), and the winds blew (fortunes), and beat on that house (Israel); and it fell (AD 70). And the fall of Her (authj) was great” - Mt 7.26-27. What this means to you, and to me, is that Iesous is a Prophet of the future today! -- of events on earth! A) Iesous predicted the future of Israel in AD 28. B) Iesous never changes. See: Heb 13.8, Jas 1.17. C) Therefore, by deductive reasoning, we know that Iesous is the Living Prophet today! [A + B = C.] Do you know the next prophesy? See: Rev 20.7-10. The point of the lesson is: “Whoever hears and obeys will live!” 7) CONCLUSION. “And it happened, for, the Iesous (O Ihsouj) finished these words (logouj), the crowds were astonished the teaching of Him, for He was teaching them as having authority, and not as the scribes” - Mt 7.28-29. A) Iesous had already declared that he was the fulfillment of the prophecy about, “The people who sat in darkness have seen a great Light” (Mt 4.16). B) The Great Physician had earned fame with the people by healing the sick (4.23-24). C) Now He was recognized as The Teacher. Later, some would even go so far as to say, “A Teacher of God.” See: Mk 12.14, Lk 7.16, 20.21; Jn 3.2, 34; 9.33, 16.30. Iesous’ power and authority had been firmly planted in the minds of some of the people. Troubles would follow, and all would waver, and some would fall; but the news of the resurrection, and the outpouring of the Holy Spirit, would reclaim many. We will now begin a selective process in our choice of Scriptures, whereas, we have exhaustively covered the book of Matthew up to this point. The reason for this is the impracticality of publishing a book economically which would be exhaustive in nature. Our emphasis will be on events, and on words, which lead out of the Old Covenant and into the New Covenant. We have already touched on this subject lightly, but Iesous discussed it in depth. We are aiming at the end of Iesous’ message in Matthew. Although the message is continued in the book of Revelation, Matthew’s account ended in the first century. “The end of the world” is what we are shooting at! See: Mt 26.13, 28.20, Rom 10.18. This phrase is used to describe “The end of Israel.”


9 PARABLES OF THE KINGDOM OF HEAVEN (Mt 13) Iesous was, and is, a Teacher of parables. In order to benefit from the Wisdom of the Son of God, we must understand what a parable consists of, and read the history of the Jews and of the Roman Empire, in the days of Iesous’ life in the flesh. A lot of reading and research is necessary, but the final reward is satisfying. So then, a parable is a double-story. A tale is told of some everyday event in the lives of the listeners, but behind the scene is a hidden spiritual meaning. How do we discover this mystery? The answer to this question is stated dogmatically by Iesous. “‘On account of what (dia ti) You do speak to them in parables?’ But The [One] answering said to them, ‘For (oti) to you (students) it has been given to know the mysteries of the kingdom of the Heavens, but to them it has not been given ... On account of this (dia touto) I speak to them in parables, for (oti) seeing they do not see, and hearing they do not hear, nor do they understand’” - Mt 13.10-11, 13. Therefore, the message of Iesous was hidden from the people until the proper time. Matthew is believed to have written after AD 50, by many chronology of the Bible experts. Some have estimated a date as early as the late 30s (but this is a minority opinion), while others have stretched it out to AD 100 (also a rare verdict). Although we do not pretend to know the date of the writing with much accuracy, we know that the Bible was completed before the fall of Jerusalem in AD 70. Even though the fact is not emphasized here, this statement establishes the “students” as the leaders of the congregation. [The twelve apostles are only mentioned once in Matthew. See: Mt 10.2.] Remembering then, that this was written many years after the words were spoken, we will observe Iesous’ interpretation of the parables. [We feel obligated to point out that many deluded men have insisted that “even a child could comprehend the message.” This false teaching is taught despite Iesous’ message in opposition to this creed. The real damage is done by insisting that children can comprehend Iesous’ message for today. But Paul wrote clearly, that the Bible is “spiritually discerned.” If you do not have the seven Spirits of God there is no way that you can understand the message in the Bible] The Body (Israel) understood the “everyday story,” but was entirely ignorant of the hidden spiritual message. But then, enough of that, we will get to work. 1) THE UNCLEAN SPIRIT. “But when the (to) unclean spirit goes out from [body] of the (tou) man, he goes through dry places seeking rest, and does not find [none]. Then he says, ‘I will return into (eij) the (ton) house of me [body] from where I came.’ And coming, he finds empty, swept, and put in order” - Mt 12.43-44. This scene pictures the “dipping for forgiveness of sins that are past.” Man’s worldly sinful nature before regeneration is symbolized as an “unclean spirit.” But the wonderful Forgiveness of our Heavenly Father cleanses the temple of the Holy Spirit [body of man]. See: 1Cor 3.16. Isaiah had predicted this phenomenon 700 years before the fact: “Though the sins of you, they are as scarlets, they will be white as snow; though they are red as crimson,


they will be as wool” - Isa 1.18. During the first half of the “seventieth week” (AD 28-32), Iesous and His students (maqhths) made, and dipped more students than John the [one] of the Dipping. See: Jn 4.1. These converts were instructed to expect the Holy Spirit. See: Jn 1.33, 3.5. But life was different then, than it is now. The conversion of Israel began in AD 28, including the dipping, but the Holy Spirit was not poured out until AD 32. Herein lays the “type” for regeneration today. In response to the words of Iesous, men were “born ‘out of’ (ex) water” and awaited the coming of the Holy Spirit; which was on the “day of the fiftieth,” in AD 32. Then 120 souls received the Spirit direct from Heaven, and the rest were made spiritual by the “laying on of hands.” [The Gentiles also had a few primarily, who received the Spirit direct from Heaven.] Later, both were encouraged to pray to God directly for the Spirit of Wisdom. See: Jas 1.5-8. But directly (outpouring of the Spirit), and by the laying on of hands, have both gone by the boards, and the “antitype” today consists of cleansing the temple of the Holy Spirit, and then studying about the seven Spirits of God, and then praying for them individually. All of Iesous’ converts were never completely saved, for some fell away before the Holy Spirit came. John recorded this fact for us: “Therefore many having heard from the students of Him, said, ‘This, the word, is hard word (o logoj); who is able to hear of it?’ ... From of this (toutou) many went away of the students of Him into the [things] behind, and they were walking with Him no more” - Jn 6.60, 66. THE PARABLE CONTINUED, and Iesous explained the fate of those who did not wait for the Spirit. And their fate would apply to men today who do not pray for, and receive the Spirit (type and antitype). So then, “born out of water” but not of Spirit, is described for us: “Then he (unclean spirit) goes and takes with him seven other spirits more wicked than himself, and going in he dwells there, and the last [things] of that man become worse [than] of the first. Thus it will be also [with] this wicked generation” - Mt 12.45. The term, “this generation,” here and in Chapter Twenty-four (24.34), relates to the people who walked and talked with Iesous in the flesh; or, even those who only heard Him speak. Therefore, the parable is a story of doom. The “wicked” are singled out for a dissertation about their eternal future. They engaged in a noble endeavor, but could not stick with it until the end. Had they waited a little longer, Paul described a happy condition for them: “... you (-qhte) were Sealed in the (tw) Holy Spirit of promise” - Eph 1.13. 2) THE SOWER AND THE SEED. See: Mt 13.3-9. The Lord Iesous described four kinds of ground where the seed happened to fall. First, we must understand that the “field” was the world; or, the Roman Empire, which was considered the entire civilized world at that time. For confirmation of this fact, see: Mt 13.38, Rom 10.18. Secondly, we observe the Lord’s judgment about the seed in four kinds of ground. (A) BY THE WAYSIDE. Some of the seed sown did not reach fertile ground, and was eaten by the birds because it never took root and began to grow. Anyone who has sowed grass seed on their lawn has observed this operation. (B) STONY GROUND. Besides falling on the wayside, some of the seed fell on shallow dirt, and took root, and began to grow. However, there was not enough dirt for the roots to gain any depth, and because of the rock the rain would run off and not be allowed to soak in to nourish the roots. We observe weeds in an environment like this, but not much wheat. (C) AMONG THE THORNS. Thorns are heartier than wheat, and the law of the survival of the fittest would determine who lived and who died. Anyone who has pulled up both wheat and thorns by the roots will understand the message intended. (D) ON GOOD GROUND. Here we have the desired type of soil for sowing seed.


Iesous taught that some seed yielded a hundredfold, some sixty, some thirty. Which kind of ground are we? God is the Lord of the Harvest. He is looking for seed that multiplies itself. [This must be harmonized with the message of the, “Two Witnesses of God killed” (Rev 11.310); and “He deceives those who dwell on the earth” (Rev 13.14); and “Satan will be released and will go out to deceive the nations ... of the earth” (Rev 20.7-8). Therefore as God allowed Satan to have his way with His servant Job, so were other generations of men subjected to the two Dark Ages. Although there was no “sowing the seed in good ground” during these periods, the laborers could not be faulted, for there was no GOOD GROUND. But they taught the Lord Iesous’ prophecies against the “Seven-headed Beast,” although no one would listen. In place of “sowing the seed,” these generations were to, “wait on the Lord God.”] Frequently a parable in the Bible is interpreted immediately after it has been pronounced. Some people may wonder, “Why bother at all with the parable? Why not speak straightforwardly?” But the impression left by the symbols of the parable would probably be remembered longer than a direct story. Iesous followed this pattern of other prophets, and explained the parable to His “students” privately. The Body was still in the dark as to the meaning of the message. See: Mt 13.18-23. (A) BY THE WAYSIDE. “All” (pantos) hearing the word and not comprehending the hidden spiritual meaning had it “snatched away” by the “wicked” (one). Probably, they did not bother to memorize the words, because the story was too deep for them. Then the Devil took it away from them, and they did not bear fruit. The word “all” indicates everyone who heard the word of God (seed) in this classification of groups. The fate of this group does not apply to the three following categories of hearers. (B) STONY GROUND. Some receive the word with joy, and take root, and begin to grow spiritually. However, joy is turned to sorrow when they fall away under the influence of “tribulation and persecution.” This is a “left-handed” way of saying that all who obey Iesous will suffer persecution. See: Mt 5.10-11. 2Tim 3.12. (C) AMONG THE THORNS. Josephus recorded many people involved in the Jewish liberation movement, which led to death. The “cares of the world” got the best of them. We see the same thing today with campaigns for a hundred causes, from Woman superiority, to African superiority, to Hispanic superiority, to Homosexual superiority, and Animal rights, and Children’s rights; but we have encountered no campaigns of the opposite nature to protect parents from their children. Although these groups falsely claim that they only want “equality,” their demands repudiate that position. The “cares of the world” lead to Hell. The accumulation of wealth compromises the other half of this category “among the thorns.” See: Jas 4.135.6. “Covetousness is idolatry” (Col 3.5). Anyone serving Iesous would benefit all of these “equality” organizations (except homosexuality), if they did not go overboard with their zeal for achieving unjust goals. [We should note here that the homosexual superiority movement has been more successful than any of the others named. What do you think makes the difference?] Then, our national craze for gambling relates to the “thorns” of the Jews in Iesous’ day, who accumulated too much wealth. Corporations that desire for monopoly and excess profits also falls into this category. (D) ON GOOD GROUND. Peter described the agricultural symbol of the increase of the kingdom in these words: “The souls of you having purified in the obedience of the truth through [presence[ of Spirit (pneumatoj) into brotherly love, unhypocritical, from a pure heart, fervently love one another, Since you have purified your souls in obeying the truth through the Spirit ... having been born above*, not of corruptible seed but rather incorruptible, through [hope] of living word of God, and remaining into the age (New Covenant)” 1Pet 1.22-23. NOTE *: Strong’s #s 507 & 511 = above – 14 Xs, UPER – 4 Xs, top – 3 Xs, again – 2 Xs, high – 2 Xs, brim – 1 X. So then, the odds are 14-to-1 against the word, “again.” EDITING: We will edit the three verses with the word “again” in them, and we will substitute the word, “above.” John 3.3-4: “And the Iesous (O Ihsouj) answered and said to him, ‘Truly, truly, I say to you if not someone having been born above (again; anwqen), he is not able to see the kingdom of the God (tou Qeou).‘ The Nicodemus says to him, ‘How is a man able to be born being old? He is not able to enter, a


second time, into the womb of the mother of him, and to have been born?’” COMMENT: Iesous did not mention the second time, but only Nicodemas, who was pictured to be in the dark. The other verses containg this word will be of more value to us. A) John 3.31: “The [One] coming from above (anwqen) is above (epanw) all.” B) John 3.7: “Do not marvel that I said to you, ‘It is necessary you to be born above (again; anwqev).’” The Acts of the Apostles presents a chronological overview of the growth of the Body; or, of the seed sown growing up to the Harvest, which was the resurrection. Iesous was the Anointed (Messiah) who confirmed the covenant with many for “one week” (AD 28-35). See: Dan 9.26-27. Paul discusses this subject of growth in these words: “And whom He predestined, these He also called; whom He called, these He also justified, and whom He justified, these He also glorified” - Rom 8.30. The word “glorified” was associated with the growth of the Harvest. First, predestined means that they were not “blinded unwillingly,” as New Jerusalem had been unable to “see” or “hear” until after the resurrection in AD 77. See: Isa 6.9-13, Rom 8.20, 11.25, Heb 9.8. Secondly, called is described by this verse, “many are called, few chosen.” And by this statement, “No one can come to Me unless the Father ... draws him” (Jn 6.44). Thirdly, justified is part of the growing up of the Harvest, and is summed up: “For all, they had sinned, and they are falling short of the glory of the God (tou Qeou), being justified [by] gift of Him, favor through [mercy] of the redemption of the (thj) [ones] ‘in anointed* [Body] of Iesous (en cristw Ihsou)” - Rom 3.23-24. NOTE *: This phrase, “in anointed [Body] of Iesous,” is found several times. But the translators have corrupted it to read, “in Christ Jesus” about 50 times. Now in the Bible there is no “Christ” and there is no ”Jesus” and dative case (w) and genitive case (ou) cannot both refer to one person. Finally, glorified is represented by Iesous to be: “By this the Father of Me (O Pathr mou) is glorified, that you bear much fruit; so you will be students to Me” - Jn 15.8. This is the parable of the Sower, who was Iesous, and the Seed, which was the word of God, and of the Good Ground, which consisted of those who believed the word, and increased the kingdom of God. However, the Harvest (Resurrection) was not until AD 77, after the war with Rome, and the destruction of Jerusalem and the temple, and after the “falling away of some,” and the “revealing of the Man of Sin” (Nikolaos/Ignatius). However, despite the prolonged wait for the Harvest, this was the beginning of the kingdom of God, in the “firstfruits era” under the direction of the servants of Iesous, followed by the resurrection, and the founding of New Jerusalem. Although the parable ends with the resurrection, Iesous teaches by type and antitype, and so, the same four kinds of “ground” should be expected today. The “ground” is the hearts and minds of the hearers of the word of God. But Iesous has many parables about the kingdom of Heaven in Chapter Thirteen, of Matthew. 3) THE PARABLE OF THE TARES. “Another parable He set before them, saying, ‘The kingdom of Heaven was compared to a Man sowing good Seed in the Field of him. But the men sleeping, the Enemy of him came and sowed Tares above (ana) midst of the Wheat and went away. But when the Grain had sprouted and produced a crop, then the


Tares also appeared. But the servants of the Master of house approaching said to him, ‘Lord (Kurie, not sow good you sowed in the field of you? From where then does it have Tares?’ But the [one] said to them, ‘An Enemy man did this.’” - Mt 13.24-28a. A) THE GOOD SEED. The good Seed is the word of God, and the Man sowing the Seed is the Son of man (13.37), and the Field is the world, while the Enemy is the Devil. See: Mt 13.37-39. Both sowers, Iesous and the Devil, and both seeds, the word of God and lies, are in the same Field, the Roman Empire. The reality of this fact appears to be one of the greatest handicaps, if not the greatest, for the kingdom of God to overcome. Church history is filled with stories of religious organizations committing murder in the name of the Lord Iesous. Atheists and Muslims are always quick to point this out. [But then atheists and Muslims have slaughtered many more of the innocent than all of the counterfeit Christian organizations. The Soviet Union promoted atheism “with the sword,” and their wars of aggression are unsurpassed in modern history. The Ottoman Empire (Muslims) was notorious for barbarity. Even the Koran commands the murder of all people who do not believe that Allah is the only god.] The Roman Catholic Church leads the field of pseudo-Christians who love murder and torture. Supposedly, this is justified because they only kill heretics. However, the Spanish Inquisition included Moors and Jews on the list for elimination. A “heretic” is properly defined to be “a schismatic” (Strong’s Concordance #141.) Moors and Jews did not cause a schism in the Christian body. Albert Barnes estimated, “no less than 68,500,000 human beings have been put to death by this one persecuting power.”1 These victims were in Europe, and the Holy Land, and Mexico, and South America. See: Barnes’ Notes on Revelation published in AD 1851. The Church of England attempted to match the Roman Catholic persecution within their jurisdiction. The persecuting powers would vacillate between Catholics and Anglicans. Henry VIII (1485-1509), who was the “Head” of the church, instituted the renowned “Court of Star Chamber,” where nobles, and others considered to have too much power, were tried in secret, and disposed of when deemed necessary. The Puritans came to America to escape the Anglican persecution, and conducted the infamous Salem Witch Hunts, in 1692.2 Joseph Smith, and the Mormons, waged a civil war in the State of Missouri. They were situated in a city called, “Far West,” and in “Davies County,” and they sent out armed gangs to steal cattle, and merchandise, and to murder on a regular basis. A Danite Band was formed of men who vowed to do anything ordered, right or wrong, when Joseph Smith, Jr., gave the command. Vows of secrecy were enforced, and offenders were executed. Finally, the law abiding citizens of Missouri banded together, and drove the Mormons into Illinois. But the indictment of Joseph Smith, Jr., is described: “Document (189) showing the testimony given before the Judge of the Fifth Judicial Circuit of the State of Missouri, on the trial of Joseph Smith, Jr., and others, for high treason, and other crimes against the State. Printed by order of the United States Senate, Washington, D.C., 1841” - Millennial Harbinger, 1842.3 A diversion was deemed necessary to demonstrate the “self-appointed” organizations who have tried to “root out the Tares in the Wheat Field,” mentioned by Iesous, and which were by Him prohibited from being “rooted out.” Why did they not obey the Lord Iesous? The answer is: “Because they were pseudo-Christians, and not the real thing!” But our image is tarnished by the likes of them. The only method of defense is to actively expose them as pagans, and not Christians. But Iesous’ message, under consideration in Matthew, was limited to the Body (Israel), and to the first century AD. The divorced Body of Israel was the only active organization seeking to uproot the schismatics (in their opinion) by military force. They “killed the Prince of Life” (Acts 3.15), and stoned Stephen to death, and stoned Paul and left him for dead. Herod the Lesser killed James, and a general persecution followed. Some of the Jews banded together, saying that they would neither eat nor drink till they had killed Paul (Acts 23.12). Peter and John and Paul were all thrown in prison by the “uprooters of


heresy.” This is what Iesous was forbidding in this parable. But then, military power was not all of the muscle that was flexed against the servants of God. The rulers of the pseudo-Christian congregations banned the servants of the Lord Iesous. “I wrote to the From Calling (ek klhsia), but the [one] loving preeminence of them, Zeus-nourished (Diotrephes), does not receive us” - 3Jn 9. The “Devil’s boys,” in the congregations are listed for us: Nikolaos (Ignatius/Diotrephes), the Man of Sin (Rev 2.6); and Alexander and Hymenaeus (1Tim 1.20); and Philetus (2Tim 2.17), and Jezebel (Rev 2.20), and Judaizers (Gal 4.9-10). Therefore, the “dirty guys” (Tares) were planted in the congregations by the Devil. Iesous had prophesied this would happen ahead of the accomplished time, and the writers of the Bible record the fulfillment of His prediction. Paul wrote that efforts of this nature, by the Devil, were to be expected: “For it is necessary also, factions in you to be (einai), in order that the [ones] approved (by God) may become clear in you” - 1Cor 11.19. The “works of the flesh” and the “fruit of the Spirit” were contrasted in order that the congregation would be qualified to make the right choice. See: Gal 5. Besides that, the “ones sent” wrote letters to the congregations instructing them about false teachings that they had learned of in their midst. Elders were trained to confront the enemy when he came. The Holy Spirit guided the true servants of God. Today, we have heard much blasphemy in the congregations, and it is obvious to anyone who has been properly trained. Even children could properly refute their lies. But they get around this fact by strictly enforcing censorship! And -- the membership supports them in this strategy. God presents many “eternal truths” in the Bible that never change from age to age. “Honor the hoary head,” is one of these eternal truths. “You shall not kill.” Then, “You shall not steal.” Another is, “Honor your father and your mother.” These principles are all repeated in the New Testament. The Old Testament has been done away because it has punishments attached to these sins which have been nullified. [Deceivers say that we now have the Moral Law without the punishments. But the New Testament has instituted a new way of judgment. Iesous is the only Judge over life and death, and teaching. But He has installed elders to maintain order, and to pronounce excommunication when it becomes necessary -- which is seldom.] Iesous’ words now under consideration about Tares in the Field, and no “uprooters,” are also eternal truths. This means that the “Devil’s boys” are probably in your congregation, and you should be able to spot them. B) THE DAY OF RECKONING. “…‘Do you want us then to go and gather them up?’ But the [one] said, ‘No, lest gathering up the Tares you will uproot the Wheat with them. Leave both to grow together until [time] of the (tou) Harvest (Resurrection), and in time of the (tou) Harvest I will say too the reapers (angels) ‘... Bind them into bundles for to burn them, but gather the Wheat into the Barn of me (Heaven)’” - Mt 13.28b-30. Now we have another “stipulated” message. Understanding the stipulations is necessary to proper discernment. Although Iesous had forbidden “witch-hunts,” to remove heretics from the Field (World), nevertheless, He had authorized, through the inspiration of the Bible, excommunication of sinners from the congregation. But this is for limited and specified reasons. If there is not an example in the Bible, it may be wrong to excommunicate a person for a new reason. Paul disfellowshipped a man. See: 1Cor 5.1-5. Then John pictures the Anti-anointed as already being in the world, and so, no punitive action was necessary. This seems to indicate that they had left the congregation by choice. See: 1Jn 4.15. Let us observe what a lexicographer says about a Tare.


“ZIZANION (zizanion) is a kind of darnel ... resembling wheat in appearance. It was credited among the Jews with being degenerate wheat ... The seeds are poisonous to man” - Vine’s Expository Dictionary.4 SUMMARY. Iesous was declaring war! These parables about the kingdom of Heaven have all been about fighting the good fight, and prevailing to the end. The path to Heaven is not all downhill and flowered with roses. The heroes of secular battles, whether military or political, are graphically portrayed as men of “blood and guts.” These are consistently over-achievers. They shake kingdoms. Defeat only means another opportunity to them. Overwhelming odds makes the glory of victory seem greater in their eyes. They would die for an ally, even if they hated him. Although only peaceful methods are authorized for servants of the Prince of Peace, nevertheless, the same attitude is necessary to get to Heaven. You are fighting for your life, and the lives of your friends. Someone has to stand toe-to-toe with the blasphemer in the congregation. Someone must rebuke the deceitful ways of the enemies of the teaching of Iesous the Anointed. The Field is full of Tares! Anyone who denies this fact is a fool. Who will fight for the crop of Wheat? 4) THE ELEVENTH HOUR. “And coming the [one] [hired] about the eleventh hour, each receiving a denarius. But coming the first [ones], they supposed that they would receive more; and they likewise received a denarius. And when they had complained against [rule] of the householder (oikodespj thj) ...” - Mt 20.9-11. [Read the entire parable: 20.1-16.] Iesous relates a parable of workers in a vineyard, in which some were hired in the first hour of the day (6 AM), while others were added to the work force in the third hour (9 AM), and the ninth (3 PM), and the eleventh hour (5 PM). The declared subject is the kingdom of Heaven (20.1). First the vineyard must be identified, for a parable has a hidden spiritual meaning: “For a Nation (Assyria) going against (l[) Earth of [Me] (Samaria) ... Naming (mv) Vine of [Me] (Israel) to waste, and Fig Tree of Me (YT) to ruin...” - Joel 1.6-7. [Some expositors prefer Babylon for a “Nation” and Judah for “My Vine.” But both Samaria and Judah composed the twelve tribes of Israel, therefore either interpretation agrees with Iesous’ parable about the vineyard.] The vineyard contains both good and bad grapes, and is designated again by Isaiah to relate to Iesous coming to save Israel: “From knowing red to robe of You (Ieaous) and garment of You as [one] treading in winepress” – Isa 63.2. See: Mt 27.28. The “winepress” is used exclusively in prophecy to refer to the destruction of Israel. Several times in Revelation, the destruction of Israel, and the resurrection in AD 77, are both described. However, the majority of the text in Iesous’ Revelation is about the New Covenant after AD 100, and until the end of time. The workers in Iesous’ vineyard are the messengers to save Israel. The “hours of labor” will be made clear by John’s record of Iesous’ words about the “wages.” “And the [one] reaping receives wages, and gathers fruit into (eij) eternal life, so that also the [one] sowing together will rejoice, and the [one] reaping. For in this the word (o logoj) is the truth: ‘Another is the [one] sowing and another the [one] reaping’ (Amos 9.11-15). I send you to reap that you have not labored; others have labored, and you have entered into the labors of them” - Jn 4.36-38.


These words were spoken after AD 28, when Iesous began His ministry in the flesh, and before AD 32, when He was crucified. Who were these laborers in the past? What goal were they working toward? Let us observe the quote from Amos. “In day, the-this, I will raise up of tabernacle of David, ‘the he fell down’, and hedging of Me (YT) breaches of Her ... ‘Behold, days in coming,’ saying He Is (hwhy), he will overtake reaper in plowing and ‘Treading grapes’ (Iesous in wrath) in sowing the seed (ones sent) …’” - Amos 9.11, 13. David, the prophet, was promised a house that should never lack a man to sit on his throne. In AD 66, “the royal seed” was murdered by John, of Gishcala. “Which has fallen down” is described by Josephus in his record of murder: “1,100,000 killed; 97,000 sold into slavery.” “Repair its damages,” is Iesous “having the key of David” (Rev 3.7), written in AD 67. Iesous is on the throne of David, and has been on the throne since AD 67. Iesous will be on the throne of David until the end of time. Therefore, the parable of the laborers is about Iesous and the prophets and the “ones sent” (apostles) in the first century AD. How could all of these catch up with each other? Could it be the resurrection? Therefore, the laborers of the early hours of the day had been working before Iesous’ servants in AD 32 had begun their work. The most logical solution as to who these were seems to be the Old Testament prophets. James exhorts the brethren to be patient, and to take the prophets as an example (5.7, 10). Peter mentions the “salvation” of the present generation, about AD 64, as being inquired for, and searched for carefully by the prophets (1Pet 1.9-10). Does this indicate the “plowman” of Amos’ prophecy? Are these the laborers of the early hours? What James and Peter were saying, and what Iesous’ parable taught, and still teaches today, is that the prophets of old, and the “ones sent” by Iesous, both constitute one Harvest, and one day of reaping. In other words, they were all members of one operation of God. We must also include the “sons of the prophets,” which signify the “students” of the prophets. See: 1Kin 20.35, 2Kin 2.3-7, 15; 4.1, 38; 6.1. The prophet, Isaiah, wrote in greater detail about the kingdom of Heaven than any New Testament writer. Who else gave the length of time when the kingdom should be built? Isaiah specified “one day” (66.7-9), which is usually “one year” in prophecy. Iesous also signified the continued “healing” of nations, “month by month,” until the End of Time, with these words: “In midst of the (tou) street of Her (authj) and of the River (Holy Spirit), from here (enteuqev) and from there (ekeqen), a ‘Tree of Life’ (King Iesous), producing twelve fruits, according to a month yielding each the fruit in that place (autou). And the leaves of the Tree (Iesous) into (eij) healing of the (12) Nations (Tribes of Israel)” - Rev 22.2. As Isaiah proclaimed that the “Nation (New Jerusalem) would be born in One Day (Year),” so Iesous pictures the healing of the Nation to be “month by month” into the ages. “No one can come to Me unless the Father who sent Me draw him,” is another stipulation about this operation of God. The Wall is recorded to have been 144 Cubits, but Isaiah said, “But you shall call your walls, ‘Salvation,’ and your gates, ‘Praise’” (Isa 60.18). After four months the Wall would be: 12 Tribes X 4 Months = 48 Cubits of Salvation. And four months later the height of the Wall would be: 12 Tribes X 8 Months = 96 Cubits of Salvation. Finally: 12 Tribes X 12 Months = 144 Cubits of Salvation. And, the Tree of Life (Iesous) healed the twelve Nations (Tribes) of Israel. [In prophecy the twelve tribes are frequently referred to as “nations.”] Isaiah also mentioned that “Heavens and Earth” (Israel - Mt 5.18) would “pass away.” He stated this fact in these words: “For looking of [Me] creating (arwb; participle) Heavens (Governments), new ones, and a New Earth; and She (New Jerusalem) will not remember Her (Israel) to heart. And not first of Her (New Jerusalem), She (Israel) will come Her to heart” - Isa 65.17.


The other Old Testament prophets also forecast this period of revival, in which, we have the fulfillment of God’s prophecy, “We will do (hv[n) man in Our image” (Gen 1.26 - Sixth Day). Iesous had pinpointed the “morning” of the Sixth Day. The days of creation were divided into “evening and morning.” The “evening,” or Darkness always came first. “I, it is necessary, to work the works of The [One] having sent Me while it is Day (Morning); the Night (Evening) is coming when no one is able to work. When I might be in the world, I am Light (Morning) of the world” - Jn 9.4-5. The reader may observe that the prophets of old were laborers for the kingdom of Heaven, which was established in the first century AD. This constitutes the labor that the servants of Iesous would reap the fruits of, so soon after this verse in John was spoken. Iesous continues His parable by teaching that all will receive the same “wages,” which is eternal life. The prophets of old are equated with the students of Iesous in the first century, as far as wages are concerned, but they labored longer in the day of Harvest. This is mentioned in the parable, that the “first” laborers expected greater wages than the “last” laborers. But “eternal life” was the wage of all laborers, faithful till death. 5) THE VINEYARD AND THE VINEDRESSERS. A) LAND-LEASING. “Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, and dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit” - Mt 21.33-34. THE HOUSEHOLDER: This would be God. THE VINEYARD: Israel is the “vine,” see: Joel 1.7. THE HEDGE: God was “a wall of fire” around His people. See: Zec 2.5. THE WINEPRESS: The crop is turned to “produce” in the winepress. A TOWER: This word is employed to designate a fortification for defense. The psalmist wrote that “Alone of Gods (myhla) silencing soul of [me] from salvation of Him. This alone Rock of [me] and salvation of me (YT) fortress of [me], I will not be greatly moved” (Ps 62.1-2). THE LEASE: The law of Moses was the “lease” for the land of Israel. HER FRUIT. The Vine (Israel) was required to produce fruit by God. The fruits of Righteousness and Judgment and Knowledge and Wisdom and Faith and Prayer and Obedience are mentioned throughout the Bible as the desire of God for His people. The previous parables observed had these elements in common: The Sower (Iesous), and the Seed (Word of God), and four kinds of Ground (Hearts of Hearers of the Word), and Good Fruit (Sons of the Kingdom), and Bad Fruit (Sons of the Evil One), and the Treader (Iesous) in the Winepress of the Wrath of God (War with Rome), and the Catching Up of the Plower (prophets) to the Reapers (Students of Iesous) -- which is the Resurrection. Therefore, we must interpret this parable to agree with the others. [Every verse of Scripture must be interpreted to agree with all the rest of the Bible.] B) MURDER FOR PROFIT. “And taking the vinedressers the servants of him, they beat one, and they killed one, and they stoned one. Again (palin) he sent other servants, more than the first, and they did likewise to them. But last of all he sent the son of him to them, saying, ‘They will respect the son of me’” - Mt 21.35-37. BEAT ONE: We do not pretend to know exactly who Iesous was referring to, but we shall present some possibilities. Zedekiah struck Micaiah, the prophet of God, on the cheek. This happened in


about 895 BC. See: 1Kin 22.24. KILLED ONE: Usually, when they stoned someone he died, and so, once again it is not certain who was killed, and who was stoned. Zechariah, the son of Jehoida, prophesied for He Is, and King Joash had him stoned and he died. Joash’s murder was in about 822 BC. See: 2Chr 24.19-21. STONED ANOTHER: Jezebel, the wife of Ahab, king of Israel, who loved to murder the prophets of He Is, instigated a plot to bring false witnesses against Naboth because he would not sell his vineyard, his inheritance from God, to the king. Naboth was judged guilty, and taken out and stoned to death. Ahab’s rule ended in 895 BC. See: 1Kin 21.13. Naboth was a servant in the vineyard of God, and the shepherds of Israel, who killed him, were the vinedressers in Iesous’ parable. OTHER SERVANTS: Jezebel’s lust for the blood of the prophets of He Is was described in 1Kin (18.13). Naboth was not her only murder, but for this one He Is prophesied the end of the house of Ahab. The Gods (Elohim) spoke to Judah through the prophet, Jeremiah: “Your sword has devoured your prophets” (Jer 2.30). This was proclaimed near the beginning of Jeremiah’s ministry in 611 BC. Pashur struck the prophet, Jeremiah, in about 598 BC. See: Jer 20.2. Ishmael slew the governor of Judah, appointed by the Babylonians, and all the Jews that were with him. God had commanded submission to the Babylonians, as a punishment for sin, and Gedeliah had taken an oath to this effect. Therefore, obeying the Lord God cost him his life. This was at the fall of Jerusalem, in 588 BC, or shortly following that date. See: 2Kin 25.25. LAST OF ALL HE SENT HIS SON: By the use of parables, Iesous had declared His right to be called, “The Son of God.” As He taught the lesson, He was living it out at the same time. After Iesous was crucified, and resurrected, and ascended to Third Heaven; and after the outpouring of the Holy Spirit; then this parable would be easily understood. Peter rehearsed all of these facts, without mentioning the parable, on the “day of the fiftieth,” and about 3000 souls were added to the firstfruits of the kingdom (Acts 2.41). C) ATTEMPTING TO SEIZE HIS INHERITANCE. “But the vinedressers seeing the son, they said in themselves, ‘This is the heir. Come, we will kill him and we will seize the inheritance of him. And taking him, they threw [him] out of the vineyard (Israel) and killed [him]” - Mt 21.38-39. THIS IS THE HEIR: God knows the “hearts and reins” of man. Sometimes He knows them better than the man himself. While they did not confess belief that Iesous was the Anointed, in the Bible record, that fact does not convey to us what their real feelings were on this subject. But God knows. Several persons, who were not involved in this murder of the Son of God, had their faith in Iesous’ Messiahship recorded. John the [one] of the Dipping was mentioned to be the first to recognize Iesous as Lord, after the initial reception of Him as the Savior of Israel, at His birth. See: Mt 2.2, 11; Lk 2.8-17. John praised the Heir with these words, “And I have seen and testified that this is the Son of God ... Behold the Lamb of God” (Jn 1.34, 36). Nicodemus had words of praise for Iesous, “You are a Teacher come from God; for no one can do these signs that You do unless God is with Him” (Jn 3.2). Even the blind could “see” that Iesous was the Lord, for they said, “Son of David, have mercy on us” (Mt 9.27). Later, Peter made his famous confession, “You are the Anointed, the Son of the living God” (Mt 16.16). See also: Mt 14.33, 15.22, 20.30, 21.9. THE INHERITANCE: How could the murdering Jews seize Iesous’ inheritance? Do you know? No one can understand the parable until they identify the “inheritance.” Iesous’ inheritance is “Heavens and Earth” (Israel), and the Gentiles, and the Kingdom of God. The Jews supposed that they would retain control of Israel if they would only kill the heir. The prophets were all in agreement that they would forfeit the leadership of Israel. Therefore, they should have been aware that they were fighting against God. This is a condensed report of the “inheritance.” First, Iesous was the, “Heir of all things, through whom also He (God) made the worlds” (Heb 1.2). Secondly, the children of God were, “heirs of God and joint heirs with the Anointed, if indeed we suffer with Him” (Rom 8.16-17). Then, Paul continues the theme of being heirs with these words, “not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the Adoption, the redemption of our body”


(Rom 8.23). THE PRESENT TENSE: “We” is the present tense pronoun, and is defined, “you and me.” The past tense, and the future tense, and other categories in the present tense besides “we,” are designated by the pronoun “they,” or “he” if it is singular. But “we” is the present tense, and they are “eagerly” waiting of the resurrection, the redemption of the body. How could it possibly be stated any more dogmatically than that? The redemption of the body is explained to be an act of metamorphosis in First Corinthians: “But this I say, brothers, that flesh and blood are not able to have inherited kingdom of the God (tou Qeou) ... Look, I tell you a mystery: We will not all sleep (die), but we will all be changed -- in a moment, in twinkling of an eye, in the last trumpet. For a trumpet will sound, and the dead (past tense) will be raised incorruptible, and we (present tense) will be changed” - 1Cor 15.51-52. If, “flesh and blood cannot inherit the kingdom,” then how does the Pope seduce men to believe that the kingdom was founded on the Day of Pentecost? Were these Jews “flesh and blood,” or not? Such a teaching constitutes “making war with the Lamb” (Rev 17.14). But then, we (present tense) are able to discern between the present tense and the past, and so, the Pope’s folly will not affect us. Also, “Behold, I come quickly” does not infer the end of the world, but it means “quickly!” Iesous would not disappoint His servants by refusing to come after He had promised to come “quickly.” The three general resurrections, mentioned by Paul (1Cor 15.22-24), clear everything up. (1) The Anointed, in AD 32. (2) Those who are servants of the Anointed at His coming, in AD 77. (3) Then the end; or, the New Covenant resurrection at the end of time. THE DEATH OF THE TESTATOR. The writer of Hebrews explained that the Anointed was the Mediator of the New Covenant (9.15), and that the Testator (Iesous) must die in order to bring the Testament into effect (9.16), and then the writer pinpoints the “inheritance” (resurrection) in these words: “And by as much as it is appointed the men to die once, and after this judgment, and so the Anointed once having been offered to bear sins [of] the many. From a second [time], He will appear without sin to the [ones] waiting eagerly into salvation” - Heb 9.27-28. Now a new subject has been introduced, which is “those.” Previously, the subjects of the resurrection were denoted by “we.” Reconciliation is required. Now we get to enjoy the process of deductive reasoning. This is best demonstrated by syllogisms. Letters are substituted for thoughts to reduce the reasoning process to the lowest level, and to avoid confusion. Here is a sample: Some A is B. All B is C. Therefore, some A is C. The cardinal rule for syllogisms is that “the middle term must be distributed.” By distributed they mean all-inclusive. “All B is C” is a distributed middle term. But we really need two syllogisms to solve our problem, one for “we, and another for “those.” Paul specifies that, “we shall not all sleep,” and “we who remain and are alive” will be resurrected. See: 1Cor 15.51, 1Thes 4.17. Therefore, the first term of the syllogism will be undistributed, for every one did not “remain.” And then, this is what we have: Some A is B. All B is C. Therefore, some A is C. W) Some of “us” will live (A) until the coming of the Son of man (B). X) At the coming of the Son of man (B) the living “saved” will meet Him in the air (C). Y) Some of “us” (A) will meet Him in the air (C). Then the term “those,” which is a future tense pronoun, is limited by the lifetimes of “we.” The syllogism for this problem is: Some A is B. All B is C. Therefore some A is C. K) Some of “those” will be added to “us” (A) before the coming of the Son of man (B). L) At the coming of the Son of man (B) “us” will meet Him in the air (C). M) Some of “those” (A) will meet Him in the air (C). Hebrews was written about AD 64, and the resurrection was in AD 77. The term “those” includes “us” in AD 64, and also “those” added to us before the coming of the Lord. However, chiefly the present tense pronoun “we” is used to describe the resurrection of the living, as well as the “dead.”


See: Rom 8.23, 1Cor 15.51-52, 1Thes 4.16-17. This is the “inheritance” of the Heir in the parable of Iesous. But we must remind the reader that the kingdom of God was established both in Third Heaven (Rev 4 & 5) and on earth (Rev 21). This was predestination. 144,000 of the Israelites were saved before the resurrection (Rev 14.1), and raised up to Third Heaven, and many more were saved after the resurrection on earth (Rev 21). D) THE DESTRUCTION OF THE VINEDRESSERS. “Therefore, when comes the owner of the vineyard, what will he do to those vinedressers? They say to Him, ‘He will destroy bad badly, and the vineyard He will give to other vinedressers who will render to him the fruits in the seasons of them’” - Mt 21.40-41. And so, this concludes the parable of the kingdom of Heaven. The “inheritance,” which we have shown to be the resurrection, is connected to the destruction of Israel, and Jerusalem, and the temple. This is comprehended by the proper use of grade school grammar. “Flesh and blood,” which cannot inherit the kingdom, is easily understood by little children. “We,” meaning “you and me,” is also within the grasp of the infantile mind. “Quickly” is comprehended without difficulty. However, “pride” is a different matter. This evil trait of man is not so easily conquered. When a man’s guilt becomes evident, the natural tendency is to stiffen the neck, and refuse to budge from even the most ridiculous beliefs. We pray that you are not proud, or if you are, that you can crucify your pride and submit to Iesous. This concludes our chapter on “Parables of the Kingdom of Heaven.” Now we will review the five parables. REVIEW: (1) The Unclean Spirit: The first parable described “a man” beginning to enter the kingdom, by being “born out of water,” but falling away before the Spirit was poured out from Heaven. Iesous condemned the present generation as being evil, and He emphasized that they would be subject to this disaster. (2) The Sower and the Seed: Harvest time was pictured as the resurrection, soon to come. (3) The Parable of the Tares: The judgment day terminated the Harvest, and then the Wheat and the Tares were separated. (4) The Eleventh Hour: The Jews who refused to accept the Son of God were, “the first.” The Gentiles who accepted the Lord were, “the last,” originally; though the order is reversed in the second proposition of the parable. The “last” (Gentiles) were resurrected in AD 77, and the “first” (Jews) were added to New Jerusalem after the resurrection. So then, “the last” were first; and “the first” were last. (5) The Vineyard and the Vinedressers. Jerusalem’s fall, and the destruction of the nation of Israel, were pictured, and a “new nation” became the vinedressers of the kingdom (New Jerusalem). Our next chapter will be, “Daniel’s 1335 Days” (12.12) which pinpoint the time of the resurrection.


10 THE BLESSING IN 1335 DAYS (Dan 12.12) Daniel dated the resurrection in Chapter Two, and in Chapter Seven; and again in Chapter Eight, and also in Chapter Twelve. In two of these accounts the exact year of the “coming of the Son of man” is disclosed. Chapter Two recorded: “And in the days of them, that of these, He will raise, God of Her (hla) (Israel), the Heavens of (aymv) (Governments of) kingdom of them which to ever, She (T) will not be destroyed (lbxtt) ...” - Dan 2.44. The kings were: Head of Gold, and Chest and Arms of Silver, and Belly and Thighs of Bronze, and Legs of Iron with Feet Partly of Iron and Partly of Clay (2.32). These relate to, from Chapter Seven, Lion, and Bear, and Leopard, and Beast with Iron Teeth (7.1-7). Multitudes of expositors had identified these as: Babylon, and Media and Persia, and Greece, and Rome. [Why did they all fail to date the resurrection during that period? The answer is: “The Mark of the Beast is: 3 = 2.” The expositors could not believe that God was wiser than their traditions. See: Mt 15.3-6.] The phrase “days of these kings” is all-inclusive, and so, the resurrection was during the Roman Empire (which was last of the four kings); or, in “this generation” (Mt 24.34). Chapter Seven, besides mentioning the kings, adds: “I watched till the thrones were cast down” (7.9 - KJV). The Pope, and the Johnny-come-lately Bible translators have changed this to read: “thrones were set up.” But then, they were all set up separately, and hundreds of years apart. The sane man can spot a lie here. Besides that the Hebrew agrees with the KJV, and does not agree with the Pope. Babylon, and Media and Persian, and Greece had all been “cast down.” NOTE: This is the word for “casting” the servants of God into the fiery furnace. [Were they set up?] Besides that, it is the word for “casting” Daniel into the lion’s den. [Was Daniel set up?] Then the threat of the king, and the punishment of the servants of God, and the “casting” of the enemies of the servants of God into the “furnace of fire,” and into the “lion’s den,” result in continuous repetition of the translation of this verb as, “casting.” But it was never translated “set up” -- until lately. Chapter Eight has a prediction in the middle of the prophecy, because this was the exact chronological point where the “2300 Days” began. After mentioning the “2300 Days,” then the chronology reverts back to the starting date, and Chapter Eleven is a history of the Four Horns, followed by the Fourth Beast (Rome) in Chapter Twelve. And here, in Chapter Twelve, the resurrection is mentioned again. See: Dan 12.1-3, 12. We will interpret Chapter Eight separately, and then discuss Chapters Ten through Twelve. I. CHAPTER EIGHT. A vision of a “ram with two horns,” and then, “a male goat destroying the ram,” is recorded by Daniel. Media was the “first horn of the ram,” and then, “the later horn that was bigger” described Persia. But Alexander the Great put an end to their rule in 331 BC, and died shortly thereafter, in 323. Greece then splintered into Four Horns, as Daniel had predicted in “the first year of Belshazzar” (555 BC). Praise the Lord! He “declares the end from the beginning.” See: Isa 46.10. The “2300 Days” is pictured to begin when Antiochus Epiphanes defiled the temple, by putting an image to Zeus in the “most holy place,” and by sacrificing swine on the altar. This happened in December of 167 BC. Disregarding this fact, William Miller dated the “2300 Days” to be: 456 BC - AD 1844. Supposedly, this was the end of the world! Alexander Campbell, who was a Zionist, believed that the temple would be cleansed in 1848. Nothing of major importance to the congregation of the Lord happened in either year!

1) THE 2300 DAYS PREDICTED. “Then I heard one holy one from speaking; and another holy one, he said to certain, the [one] from speaking, ‘When the vision, the daily [sacrifice], and the transgression of desolation, She giving, and sanctuary (Jerusalem) and host (Israel) from trampling?’ And he said to me, ‘Until 2300 days (mornings and evenings), and He will cleanse sanctuary’” - Dan 8.13-14. John Calvin (1553), and the Geneva Bible (1599), and the Matthew Poole Commentary (1680), and Matthew Henry (1710), and Albert Barnes (1851), and Andrew Fausset (1878) all attempted to solve this mystery. [Why do the churches today not talk about the Bible?] All of these sources were agreed, by common consent, that this related to the “Little Horn,” which was Antiochus Epiphanes. John Calvin had pointed out, and we have confirmed, that “the sanctuary shall be cleansed” is an error! The proper word is “justified”; but it means the same thing. The error of those suggesting a literal “2300 days” is that they do not understand that only God can “justify” (cleanse) the temple. The writer of 1 Maccabees describes the men of earth cleansing the sanctuary, and these expositors believed it! But this is opposed to the entire New Testament story. We will examine some Scriptures about being “justified” (cleansed), and see how favorably, or unfavorably, they compare with the expositors’ deductions. “The Iesous (O Ihsouj) says to her, ‘Woman believe Me that an hour (short time) is coming when neither in this mountain (Gerizim), nor in Jerusalem, fall down to the Father (tw Patri) ... But an hour is coming, and now is, when the true fallers down will fall down to the Father (tw Patri) in spirit and truth; and for the Father (O Pathr) is seeking such the [ones] falling down [to] Him” - Jn 4.21, 23. This is plain enough! The temple is doomed as the center of praise for God. A survey of the word “worshipped” in a Bible concordance will show that Iesous was “fallen down to” everywhere He went. “The hour now is” was intended to be applied literally to the Scripture quoted. And the physical temple was not “cleansed.” But then, the “From Calling;” or, the “Body of the Anointed” is taught to have been cleansed, but temporary in nature; and the “kingdom of God was at hand,” which was the resurrection. Paul identifies the congregation as the “temple of God.” See: 1Cor 6.19, 2Cor 6.16. Rome received this message from Paul: “For all, they had sinned and fall short of the glory of the God (tou Qeou), being justified the favor of Him through the redemption of the (thj) [ones] in anointed (Body; cristw) of Iesous (Ihsou)” - Rom 3.23-24. [Outside the temple; or, “the From Calling.”.] The writer of Maccabees reported that the men of war “cleansed” the sanctuary; but this is disproved by David’s unworthiness to build a temple to God because he had blood on his hands. So then, his son Solomon, a man of peace, was chosen by God to build the temple. [Warriors were described in Maccabees to have rebuilt the tabernacle.] Paul wrote again: “... He made us alive together in the Anointed ... For by the favor you are having been saved through [hope] of the (tou) faith ...” - Eph 2.5, 8. [Outside the temple.] Therefore, the “firstfruits era” (Jas 1.18) was a promise of the “real harvest,” but it was not the real thing. They were “From Calling” of the congregation of Israel, and away from the temple, to meet separately. However, the Jews who served the Lord Iesous were commanded to obey the law until the resurrection; but the Gentiles were forbidden to obey the law. See: Col 2.14-16. The councils at Jerusalem made this certain. See: Acts 15 & 21. Paul continued to explain the “cleansing” process: “... just as the Anointed also Extremely Loved (hgaphse) the From Calling (from Israel & Gentiles) and gave Himself in behalf of her, that He might make holy and cleanse in the washing of the water in word” 117

Eph 5.25-26. We have to quit behaving in such a simple-minded manner, and believing that the Pope can actually limit God to only two resurrections. This is especially true, seeing that God identifies four resurrections. These are: Iesous in AD 32, and the Old Heavens in AD 77, and the First Resurrection in about 1775, and the Final Resurrection, soon to come. Now we will consider the “justifying” (cleansing) of New Jerusalem; or, the New Covenant Body. “For the Creation (Heaven & Earth = Israel) herself also will be delivered from [darkness] of the (tou) bondage of the corruption (cleansed) into the liberty of the (thj) glory of the (twn) children of the God (tou Qeou) (New Jerusalem)” - Rom 8.21. In Chapter Eleven, of Romans, Paul wrote that the Israelites would be grafted into their vine again, if they did not continue in unbelief. See: Rom 11.23. Iesous taught that all these things would come about in “this generation” (AD 32 - Mt 24.34). Never mind the Pope’s story to the opposite effect. Iesous is brighter. The “justifying” (cleansing) is also explained in a vision to John: “Look, I am making all [things new] ... It is done! I have become the Alpha and the Omega, the Beginning and the End. I will give freely to him, the [one] thirsting from [source] of the fountain of the Water of the Life (Holy Spirit)” - Rev 21.5-6. Then the New Covenant resurrection of the just is described (Rev 21.7), and also the New Covenant resurrection of the unjust (21.8). These both follow the Old Heavens raising of the dead in AD 77. Dogmatists always limit you to only two choices. But we can beat their game. However, first we must learn to count to three. Alexander Campbell (1843) stated dogmatically, as was his habit, that the “2300 days” were either literal or symbolic for one year. Aha! This is the problem. A symbol in prophecy may have a “multiplier” that can equate it to anything that God so desires. God is not limited by the dogmatism of Campbell, or any other man. The Wisdom of God surpasses that of man. Consider these samples. “And going them dwellers of cities of Israel, and burning them, and they will burn, in burning, and shiel and buckler, in bows and in arrows … and burning them in them fire seven years ” - Eze 39.9. Anyone who has not entirely interpreted both Chapters 38 & 39, of Ezekiel, should be hesitant to offer any criticism of our opinion. However, we present it only as an opinion. No dogmatism is intended. “Gog” is the king of Babylon, Belshazzar; while “Magog” is the “thousand lords” (Dan 5.1). Cyrus the Great, captured Babylon in 539 BC. In the days of Darius I, Babylon rebelled against the Persians and was defeated again in a year long battle (522-21). The 70 Years Captivity was ended in 518, as announced by both Haggai and Zechariah. Seven Years = 539-518; or, 21 Years, literally. Therefore, One Year in the prophecy equals three literal years. And so, we are not limited to either a literal year, or a prophetic year of “360 years;” or, stated differently, one year for every day of the prophetic year. Campbell’s dogmatism of, “Either/Or” is nonsense. We will try again. “And being (hyhw) in day, the-this, I will give to Gog a burial place there in Israel ... And burying of them, house of Israel, to fountain cleansing of the Earth, seven months” - Eze 39.11-12. Chapter 39 ends with the resurrection in AD 77, and the establishment of New Jerusalem on earth. These “seven months” are Iesous “confirming the covenant with many for one week” (Dan 9.27). Therefore, “seven months” equals “seven literal years,” and we have a multiplier of “12.” Each month is multiplied by 12, producing seven years from seven months. Another example is: “… And the holy city they will tread the holy city 42 months ... And after the three days and one half, a breath of life from [place] of the God (tou Qeou) entered into them, and they stood on the feet of them, and great fear fell on the [ones] watching them” - Rev 11.2, 11.

Many men (including us), have wasted a lot of time, and produced foolish interpretations of these verses, by trying to limit “three and a half days” to exactly three and one-half literal years. When they had finished their exercises in futility, they had no end of the 42 Months to show for their efforts; that is, no end from the text in Chapter Eleven. We learn from mistakes, and then, we loosen up and equate “three and a half days” to 42 Months; which is 1260 Years. This would result in a multiplier of 360 years for each day. 3 X 360 = 1080 Years. 1/2 X 360 = 180 Years. 1080 Years + 180 Years = 1260 Years. Now we have a beginning 42 Months and an ending 42 Months, and the message is easily discerned. 42 Months was: AD 600-1860. The reader will note that the multiplication almost always ends in round numbers. The multiplier is almost always a round number. And this is how we solve the “2300 days.” [Isaiah 30.26, “sevenfold” is different.] First we accept the Bible as true, that there are three general resurrections, “each one in his own order.” Paul wrote, “Anointed the firstfruits (#1),” and “afterwards (meaning later) those that are Anointed’s at His coming (#2).” And, “Then the end (meaning later, again), when He shall have delivered up the kingdom to God the Father (#3)” - 1Cor 15.22-24. The Pope teaches that 3 = 2. We do not deny any of the Bible with our interpretation. All of the churches deny much of the Bible. Iesous can count to three, and so, any valid interpretation must agree with these three resurrections. Now, let us identify the “sanctuary.” Moses’ tent, and Solomon’s temple, and Zerubabbel’s temple, and Herod’s temple, and the congregation at Corinth are all possibilities. But Iesous’ words from John (4.21, 23), eliminate all but the last suggestion. Then Paul’s “coming of the Lord” erases this choice, and we have: New Jerusalem; or, the New Heavens and a New Earth as the temple justified/cleansed. ‘I will say to north, ‘Give of [Me]!’ And to south, ‘You will not keep of the [fulfillment] bringing of sons of [Me] from long ago, and from daughters of Me (YT) from end of the Earth them back!’ ... All of the (12) Nations (Tribes) they will be gathered together, and they will be assembled ... They will give witnesses of them, and they will be justified; and they will hear, and they will say, ‘Truth’” - Isa 43.6, 9. “And cleansing of Me (YT) them from all of iniquity that sinning themto of [Me] and mercy of Me (YT) to all of iniquities of Me (YT) of them (MH) (mhytwnw[) ... voice of joy and voice of gladness, voice of Bridegroom (Iesous) and voice of Bride (New Jerusalem), voice saying them, ‘Love Him (wdwh) of He Is (hwhy) of hosts, for He Is (hwhy) good, for mercy of Him to ever’” - Jer 33.8, 11. Iesous established the time for New Jerusalem (Mt 24), by saying that it happened: “But immediately after the tribulation of those days (AD 66-74) the Sun (Antipas) will be darkened, and the Moon (Levitical priesthood) will not give the light of her, and the Stars (Prophets) will fall from [place] of the (tou) Heaven (Government)” - Mt 24.29. Paul wrote to the congregation at Rome, in about AD 58: “The Night (persecution) is far spent, but the Day (resurrection) is at hand” - Rom 13.12. Iesous revealed to the congregation at Smryna, in AD 67: “... you shall have tribulation Ten Days (Years). Be faithful to death and I will give to you the crown of the (thj) life” – Rev 2.10. AD 67 + 10 Years = AD 77. 2) THE 2300 DAYS SUMMED. 166 BC - AD 76 = 242 Years. [242 X 360 Days = 87,120 Days.] (The lunar years of prophecy [360 Days] adjust to the solar years [365-1/4 Days] without any

tampering by men of earth. This was demonstrated for us by Robert Fleming. He and the Matthew Poole Commentary dated the 42 Months from AD 606. Poole added 1260 years producing an end in AD 1866. Fleming adjusted the lunar years to conform to the solar years, and found an answer in AD 1849. [Both men started at the wrong point, AD 600 was the beginning of the Primacy of the Pope, and 1860 was the fall of Babylon.] But, if Poole had started at AD 600, he would have agreed with the historical event; meanwhile Fleming would have been even farther away [AD 600-1843]. Although we do not comprehend how this works, because it has been demonstrated in the Bible to work, we believe it! Therefore we consider each year to contain 360 days.) The year of the beginning of Syria’s calendar was 312 BC. The date for the defilement of the sanctuary is recorded in 1 Maccabees (1.54) to be, “the 15th day of the month Chislev, in the year 145.” (312 BC - 145 Years = 167 BC.) However, the entire year is not included in the defilement of the sanctuary, but only the last 15 days. The month Chislev determines this fact for us. Then also, the entire year is not consumed before the resurrection in AD 77. We have dated the resurrection to be 49 years after the beginning of Iesous’ ministry, which is estimated to be October 1, 28 AD. This was three and one-half years removed from the crucifixion, about April 1, 32 AD. 166 BC + AD 76 = 242 Years. [242 Years X 360 Days = 87,120 Days.] Therefore, the adjustments made are: 270 days to October 1st. And then, 15 days in the year the sanctuary was defiled. 87,120 + 270 + 15 = 87,405 Days. The multiplier is found by dividing by 2300. 87,405 divided by 2300 = 38.0021. This is too far from being a round number, and so, it is adjusted to come out even. 87,400 divided by 2300 = 38! Adjusting the five days removed from our period, we have: Dec 16, 167 BC to Sept 26, 77 AD. Or, Dec 21, 167 BC to Oct 1, AD 77. The common agreement that the temple was defiled by Antiochus, in 167, and the numerous proofs of the resurrection in AD 77, determine the limits of the “2300 days” for us. The “multiplier” of “38” was almost exact in the first sample presented. The adjustment provides a “possibility” for the beginning and ending days of this period of prophecy. Emphasis must be placed on the record, in the Bible, of “defiling the temple,” and also of, “cleansing the temple.” This process is in agreement with the other samples of “multipliers” listed for the reader. But, as though this were not enough, we even have a “type” of 38 years before the nation of Israel entered the Promise Land. They wandered in darkness for 38 years before crossing the Jordan. “And the days that the going of us from Kadesh Barnea until that we crossed of Valley of the Zered [was] 38 year, until full all of the generation men of the war from amomg the camp just He swore, He Is (hwhy) to them … with Her (hta; you) passing the day of coast of Moab of Ar” - Deut 2.14, 18. God had condemned the men of war, who refused to conquer Canaan, to wander in the wilderness for 40 years until they all died off. See: Num 14.33. But, what is the reason for mentioning the 38 years? Was this to confirm our multiplier of “38”? The sanctuary was defiled 38 X 2300 Days. 87,400 days was the total number of days, disregarding the “intercalary days,” which were added between calendar years to keep the seasons in tact with the calendar. Although this may seem “speculative” to some, it is certainly less speculative than William Miller’s period: 456 BC - AD 1844. This judgment also applies to Campbell’s period: 452 BC - AD 1848. The other option presented by the expositors is a period of “2300” literal days. But 1 Maccabees (if you can believe it) recorded the “cleansing” as building a new temple, and: “On the anniversary of the day on which the Gentiles had defiled it, on the very day it was reconsecrated with songs, harps, flutes, and cymbals” (1 Macc 4.54). The expositors are forced to speculate about an event which is not clearly dated in history. They

seek an event before the defilement of the tabernacle that would bring the total number of days to 2300. They do not even name an exact date. But when the reader reaches Chapter Twelve, and sees the harmony in those verses, then this does not seem so speculative at all. II. CHAPTERS TEN THROUGH TWELVE. Daniel is visited by an angel, and is informed that the angel had been busy fighting “with the prince of Persia.” He informed Daniel that when he leaves the prince of Persia, then the prince of Greece will come. See: Dan 10.20. Then in Chapter Eleven, the angel foretold of four more princes of Persia, and follows that with the prophecy of the “Little Horn,” who was Antiochus Epiphanes. Chapter Eleven is about the “king of the north” (Syria) and the “king of the south” (Egypt), and about their constant warfare, and also about Israel being caught in the middle of the war. The chapter ends with the summary of Antiochus’ life: “And he will plant the tents of palace of him between seas (Red Sea & Mediterranean) to mountain of beauty of holiness (Jerusalem); and coming to end of him, and no helping to him” - Dan 11.45. Then came the Fourth Beast (Rome). The history of the Four Heads of Greece was finished in Chapter Eleven. Chapter Twelve is about Rome. CHAPTER TWELVE. Did the reader notice the presence of “two” Little Horns? Chapter Seven identified a Little Horn after the Fourth Beast, which was Rome. See: Dan 7.7-8. Chapters Eight and Eleven, on the other hand, picture a Little Horn during the reign of the Four Heads of Greece, and before the Fourth Beast. See: Dan 8.9, 11.28-31,45. The Protestant reformers recognized the “two” Little Horns, and assessed them to be the Papacy (7.25), and Antiochus Epiphanes (11.45). Now, at the close of Chapter Eleven, Daniel had bidden, “Farewell” to Antiochus; and in Chapter Twelve, he saluted, “Hello” to Rome. This was the resurrection, “in the days of those kings” (Dan 2.44), which Iesous declared was in “this generation” (AD 32). And so, Rome’s rule was announced to contain this scene. 1) THE RESURRECTION. “And in time, the-this, he will arise Michael (lakym) (Iesous), He will stand up, the Great Prince, The [One] standing over the sons of people of you (Judge of God; Daniel); and she will be (htyhw)* a time of trouble, that not ‘he (N) was (HYH) her (T) (htyhn)** from lives (twthm) of nation, until the time, the this, and in time, the-this, he (Jacob) will be delivered, people of you, all of ‘the he will be found’ as house (bwtk)* [Israel] in book” - Dan 12.1. NOTE * **: The word, “house” (tyb) was transposed, being recorded, “bwtk”. This happens occasionally, and is recognized when no lexicon has a definition for a word with the letters recorded, in this case, “bwtk”. Many names of “real persons,” or “real spirits,” are employed symbolically to represent someone else of a similar nature. For instance, Iesous identified John the [one] of the Dipping to be “Elijah come again.” See: Mt 17.10-13. Constantine the Great, in AD 312, defeated the Roman emperors persecuting Christians, and was represented as “Michael.” Iesous and Constantine were both conquerors and rulers. “Satan” was employed to picture the congregation of Israel, as the “adversary” of Joshua, the high priest. See: Zec 3.1. Therefore, it is obvious that the Great Prince referred to here was Iesous because He is associated with the resurrection, and also, with the phrase, “a time of trouble.” Compare these words of Iesous, and determine if there is any similarity: “For then he will be a great tribulation, such as has not been from beginning of world (kosmou; Roman Empire) until of the now, no, will not be” -Mt 24.21. Symbolism is an aide, and not a hindrance. In both cases, Daniel and Matthew, Iesous stood up for the people, and tribulation followed, and then the resurrection. The graphic account of the resurrection is unmistakable: “And many of them from sleepers of man of dust, they will awake, these to everlasting lives, and these to shames and to contempts to ever” - Dan 12.2. Compare: Mt 25.30-51.

Chapter Two announced that the kingdom of God would be in the days of these kings, which were: Babylon, Persia, Greece, and Rome (2.44). The kingdom is equated to the resurrection by the use of the words “inherit the kingdom of God.” See: Mt 19.29, 25.34, 1Cor 6.9-10, 15.50. But then, enough of generalities: We will be more specific! “And I heard of the man clothing [of] the linens who from above waters of the river, and he exalted right [hand] of him and left [hand] of him to the heavens, and he swore in’ Living the to ever’ that to time, times, and half a time (1260 Years); and as going of you, He will break hand of holy people, ‘she will end her’ all of these” - Dan 12.7. There is the ring of finality in these words. But what will be finished? The Old Heavens for one thing, shall be replaced by the New Heavens. The law of Moses is a second thing that shall fail (Mt 5.18), when “Heaven and Earth” (Israel) passes away. The New Covenant shall then replace the Old; see: Jer 31.31-34. The Physical Kingdom would become history, and the Spiritual Kingdom would be founded with the anointing of the Spirits of God. See: Rev 21.1, Zec 12.10. But something is missing here! Does the reader recognize it? No historical event was mentioned, as in Chapter Two (2.44), by which the reader can assign a date to the resurrection. But if these 1260 Days are concurrent with the 1290 Days, until the last 30 Days, then we have a definite time in history by which we can calculate the date of the resurrection. And, almost all expositors agree that these periods run concurrently for the first 1260 Years. Look what we have! (B) “And from time (that) he is taken, the daily (sacrifice), and to giving her abomination of desolation (there will be) 1290 days” - Dan 12.11. [The words in the parentheses have been added by the translators, but they seem to clarify the message, and do not distort it in any way.] Now, we are making progress! A specific time and place is named for the beginning of woes. Such a definite historical event will not be difficult to locate in the Bible; that is, if it is in the Bible. But first, let us consider the third period of prophecy in this vision, for they are all related: (C) “That of (yrva) [Blessed] the waiting her, and he will move to days 1335” - Dan 12.12. The great majority of expositors consider all three periods of prophecy to begin at the same time and place. However, some consider the “days” to be taken literally, while others employ the “Year-Day Principle,” which means that every day equals “one year.” See: Dan 9.24, Eze 4.6. The “literalists” do not record an exact beginning and ending date, but speculate about events that might possibly fall within these periods. For instance, some consider that “45 days” may have passed from the “cleansing of the sanctuary” until the death of Antiochus. First of all, we find this to be suspect for our reasoning that only God could cleanse the sanctuary, and not men of war. Secondly, we have no exact historical data about the death of Antiochus, and so, the entire scheme seems too far-fetched to take seriously. But for the benefit of the reader, we will quote a few excerpts from the “Year-Day Principle” expositors. (1) “1290 Days -- signifying that the time shall be long of Christ’s second coming” - Geneva Bible, 1599, Dan 12.7-12.1 (2) “1335 Days -- Sound Christians refer it to the second coming of Christ” - Matthew Poole, 1680.2 (3) “1260 Days -- antichrist reigns: AD 606-1866” - Andrew Fausset, 1878.3 (4) “1290 days -- antichrist shall be quite fallen” - Matthew Henry, 1710.4 (5) “1335 days -- Prideaux, Bishop Newton, and Albert Barnes all concur that this was in the future when they each wrote” - Barnes’ Notes, 1851.5 We feel obligated to remind the reader once again, that the Pope taught, and still teaches, that: 3 = 2. Everyone of these writers believed the Pope, and taught his teaching. This remark is not intended to “speak evil of the dead,” but rather, to explain why they did not understand the message. If these noble men, had been taught that Iesous can count to three, and that Paul listed two resurrections together (1Cor 15.22-24), Iesous listed the third (Rev 20.11=15; 21.7-8); then, we would have a different interpretation

from each of them. But we must evaluate their conclusions in light of their limited knowledge of the Lord Iesous and His precious words. Therefore, these famous Bible commentators were all correct in their conclusions that these three periods of prophecy were leading to the “coming of the Son of man.” But, they were also unanimously in error about this “coming of the Son” being in their future when they wrote. [Poole was a Pilgrim, and Fausset was a priest of England, and a graduate of Trinity College. Both men were historicalpremillennial expositors. The Geneva Bible and Henry and Barnes were agreed upon the historicalpostmillennial interpretation being correct.] But, whether premillennial or postmillennial, they all shared two common faults: (1) They could not count to three; (2) They did not seek the answer in the Bible! Many expositors present no original thoughts of their own. After examining the works of their predecessors, in order to provide variety and interest for the reader, then they declare their preference. Although this extreme is not true of the commentators quoted (and, that is why they have been chosen), nevertheless, the charge seems justified on each man in these particular verses. Each opinion is pretty close to that expressed in the Geneva Bible, in 1599. For the reasons stated for their failure, we will not rely upon their judgment, and we will consult the Bible! 2) THE DAILY SACRIFICE TAKEN AWAY. “And they increased, sons of Israel, to doing the evil in eyes of He Is (hwhy), and served of the Baals, and the Ashtoreths, and gods (myhla; Gen 1.1) of Syria, and gods (myhla) of Sidon, and gods (myhla) of Moab, and gods (myhla) of sons of Ammon, and gods (myhla; Gen 1.1) of the Philistines; and they forsook He Is (hwhy) and did not serve Him” - Judg 10.6. Although the “taking away of the daily sacrifice” is only implied, Israel’s rejection of Gods (myhla) is represented to be universal. There were no good men to serve the altar! Any pagan god would do for them, but they would not serve the Gods of their fathers: Abraham,, Isaac, and Jacob. Israel had vacillated between faithfulness and rebellion during the entire history of the nation. [And, this should be a warning for men today.] For 18 years they suffered military defeat, and embarrassment at the hands of the pagan nations. Finally, they came to their senses, and “and they put away of gods of (yhla) the foreigner from among them and they served of He Is (hwhy) ... And his soul could no longer endure the misery of Israel” (Judg 10.8, 16). This is it! The “daily sacrifice was taken away, and the abomination of desolation was set up” (Dan 12.11). The numerous pagan gods, which they served, constitute the “abomination of desolation.” But one will ask, “How do we know when this event took place?” And that is why the Bible has numbers in it. (A) Babylonian captivity for 70 years (588-518 BC; 2Chr 36.20-21). (B) Reign of the kings of Israel for 502.5 years (1090-588). A personal friend, Dale Wilhoit, has calculated the reconciliation of the kings of Israel and of Judah; and, it is quite an accomplishment. We have edited the work, and found it to be superb! (C) Samuel judged Israel for 20 years (1110-1090; 1Sam 7.2). (D) Eli judged Israel for 40 years (1150-1110; 1Sam 4.18). (E) Periods of peace and oppression in the book of Judges are; counting backwards: 20 yrs (16.31 & 15.20), and 40 yrs (13.1), and 8 yrs (12.14), and 10 yrs (12.11), and 7 yrs (12.9), and 6 yrs (12.7), and 18 yrs (10.8). Paul declared “about 450 years of judges till Samuel,” and our calculation agrees perfectly. See: Acts 13.20. This is stated to be after Joshua led Israel into the seven nations. This chronology goes to the Beginning of Time in 4148 BC (Gen 5.10). The sum of these numbers added to 518 BC would reach back to 1259 BC. This is the first year of the 18 year period which was listed last in (E). But we only need to go back to 1258 BC in order to have a continuous record of 1260 and 1290 and 1335 years. [Archelaus succeeded his father, Herod, as king of Judea. Herod died in 4 BC. Archelaus was cruel, and the population protested to Rome. Augustus Caesar reduced his government to one-half the size of his father’s dominion. Philip and Antipas, two other sons of Herod, were given charge of almost all of the other half of the kingdom. However, the cities of Gaza, Gadera, and Hippo were separated from

Judea and added to the province of Syria. See: Josephus’ Antiquities. ] Daniel’s prophesy of the “time, times, and half a time” (1260 Years) was fulfilled, and “the power of the holy people had been completely shattered” (Dan 12.7). Civil War was to follow. 1260 Years was: 1258 BC - AD 2. 3) THREE SHEPHERDS CUT OFF IN ONE MONTH. “I hid of three shepherds in one month, and she reaped, soul of Me in them, and also soul of them in sickness in of [Me]” - Zec 11.8. Now the 1290 Years begins. Augustus Caesar was in a predicament about deciding who should succeed him as the emperor of Rome. In AD 2, he interviewed his son, Agrippa Posthumous, to determine whether he was fit to rule or not. But, Agrippa failed “inspection.” (A) Agrippa was cut off in AD 2 (#1). Augustus recalled his adopted son, Tiberius, from exile, and he was the next emperor. (B) Augustus Caesar died in AD 14 (#2). (C) Iesous our Lord was crucified bearing our sins in His body. Iesous became sin for us; and, sickness of God was in them. See: 2Cor 5.21. Iesous feared death, and also becoming contaminated with sin, and so, He “abhorred” God; or, rather what God was going to do to Him (#3). “I (God) will strike the Shepherd (Iesous; ton Poirena), and the sheep of the flock will be scattered” Mt 26.31, Zec 13.7. One Month was: AD 2 - 32. 1290 Years was: 1258 BC - AD 32. 4) THE RESURRECTION. “That of (yrva) (Blessed) the [one] from waiting, and he moves to days 1335” - Dan 12.12. The Beatitudes (Blessed is he ...) determined the souls who would be raised up to Third Heaven to be with the God and the Lamb. “The meek shall inherit name of the Earth” signified who would survive the war with Rome and be established; or, justified, with New Jerusalem. A portion of Israel was saved before the resurrection, and another part was redeemed after the rapture. This is the teaching of “predestination.” Then, sad to tell, others were never to be saved. Iesous employs these words to represent the resurrection: “Come, the [ones] blessed of the Father of Me (tou Patroj mou), inherit the kingdom having been prepared for you from foundation of world (kosmou)” - Mt 25.34. 45 Years was: AD 32 - 77. 1335 Years was: 1258 BC - AD 77. See how the expositors quoted above were all correct in their assessment that these three periods of prophecy would terminate in the “coming of the Son of man!” But they could not count to three! These bright men never learned of the “coming of the Son of man,” in the first century, because they had been brainwashed to believe that: “3 = 2.” And, we have undergone this brainwashing process, from the congregation of our youth, and so, we know how it works. But, Praise the Lord! Now we can count to three. In summary, we will list all three periods together, so that the reader may get a better idea of their connection. 1260 Years was: 1258 BC - AD 2. Power of Israel completely destroyed. 1290 Years was: 1258 BC - AD 32. Three shepherds cut off in one month. 1335 Years was: 1258 BC - AD 77. The Blessing (Resurrection). III. IESOUS CONFIRMED THE 45 YEAR PERIOD. 1) PREDICTIONS WITHIN A PROPHESY. Iesous taught the prophecy of Isaiah (6.9ff), that Israel would have their “eyes” closed, and their “ears” stopped (Mt 13.10ff). After a period of


“blindness,” then the “veil” would be lifted from the hearts of New Jerusalem; “And swallowing in Mountain (Israel), the-this, face of wrapping wrapping over all the peoples, and the from covering (veil), ‘the He will be covering of Her’, that is spread over all (12) Nations (Tribes)” - Isa 25.7. The meaning is stipulated by Paul, to be that the veil if lifted from the hearts of man when they receive the Spirit of the Anointed, “because they (words of the law) are spiritually discerned” (1Cor 2.14). We are taught today by observing how God related to the Jews in the first century, and so, the Bible still cannot be comprehended without the Spirit of God. This is true despite much teaching to the contrary, which is without biblical support. One method that God employs for keeping the message hidden from the “natural man,” meaning without the Spirit, is to present predictions within a prophesy, which are outof-order chronologically. One example should convince all: “And the Woman (New Covenant) fled into the wilderness ... 1260 days. And war had come herself [Middle Voice] in the Heaven (Roman Government): Michael and the messengers of him fought with the Dragon ...” - Rev 12.6-7. These 1260 Days, which were years (AD 600-1860), are out of chronological order, and they are merely intended as a prediction of a later event in the prophesy. See: Rev 12.14; “for a time, and times, and half a time.” The proper order of historical events is displayed in Chapter Eleven, where the 1260 Days are signified by 42 Months. The “war in Heaven” was Constantine the Great defeating Maxentius at the Milvian Bridge, in AD 312. Although they are “predicted” first, the 1260 Days followed in AD 6001860. Iesous employed the same tactic in His message to His students, “I shall be with you a little longer” (Jn 7.33). This period of prophecy, described as, “A Little,” had not yet commenced, but was a prediction within a prophecy. “A Little longer the Light (Iesous) is with you” (Jn 12.35), is another example of the same kind. John was the only writer to employ these words of Iesous. “I shall be with you A Little longer” (Jn 13.33), was added for emphasis. This is only one-half of the prophecy, and it will not be time to count what “A Little” comes to, until we have both halves of the prophecy. But Iesous was driving the point home. “A Little longer and the world will see Me no longer” (Jn 14.19), is to stress the point. This thought is of major importance! But, despite all of these verses about “going away,” and others about the scribes and Pharisees plotting to kill Him, which was also repeated frequently: “When the time came no one was prepared for it!” Now we will observe both halves of the prophecy, and this is the point of origin for counting to see what, “A Little” turns out to be in the completion of the prophecy. 2) A “LITTLE” IS DOCUMENTED. “A little (mikron) and you do not see Me; and again, a little (mikron), and you will see Me, for I am going to [place] of the Father (proj tou Patera)” – Jn 16.16. NOTE: Iesous left in 45 literal days (A Little), and He returned in 45 prophetic Days (Years; A Little). “Truly, truly, I say to you, that you will weep and lament you, but the world will rejoice ... but the sorrow of you will become into joy” – Jn 16.20. “The Woman (New Covenant) when she might give birth has sorrow ... but whenever the child is born (Isa 66.8) she no longer remembers the anguish ... Then the detachment ... arrested Iesous ...” - Jn 16.21; 18.12. And, after further explanation by Iesous, the “ones sent” (apostles) said that they now understood. See: Jn 16.29-30. The day before Iesous’ arrest (Jn 12.35) began this period entitled, “A Little.” The exact day of the week is easily determined -- if, you do not believe the Pope! Several Scriptures will be presented, which must be considered together in order to pinpoint the day of the week on which Iesous

was taken captive. And, “A Little” began the day before Iesous’ arrest. “Then the chief priests, the scribes ... they plotted so that the Iesous (ton Ihsoun) they might seize by deceit and they might kill. But they said, ‘Not in the feast, in order that uproar among the people not take place’” - Mt 26.3-5. NOTE: This verse exposes the Pope’s teaching that Iesous died at the beginning of the Passover week. Iesous was apprehended at the end of the Passover week, but the Pope teaches that He was taken at the beginning! (2) “Therefore, the Jews, so that the bodies should not remain on [place] of the cross (tou staurou) since it was Preparation [Day] (for the Day that of the Sabbath (tou Sabbatou) was a great one [Last – Jn 7.37]), they asked the Pilate that the legs of them might be broken, and they might be taken away” - Jn 19.31. (3) “And in day, the first, holy assembly, and in day, the seventh of holy assembly he will be to you, he will not do, working you in them [2 Days], except that he will eat to all of soul, the-this, to him alone, he will do to you”” - Ex 12.16. (4) “On the Last (escath) Day (hmera), the Great (megalh) Day of the feast ...” - Jn 7.37. A Sabbath is a “solemn convocation,” and there were two of them in the Passover week, one on the “seventh day of the week,” and the second on the “last day of the feast.” Therefore, Holy Days often fell in the middle of the week. The Passover began on the “fifteenth day of the first month,” and this day varied to different days of the week from year to year. [In the year of Iesous’ crucifixion, the “day of the fiftieth” was also on Saturday; and not on Sunday, as the Pope teaches.] Quote (4) identifies the day on which Iesous was crucified in quote (2). The Last Day (7th day of feast), the Great Day, was “tomorrow,” and so, He died on the sixth day of the Passover week. Moses described the preparation for the Great Day to be all six preceding days. Listen to the prophet, Moses:

Gods of you ($yhla

(5) “Six days you will eat unleavened bread, and in the seventh day there assembling (Great Day) to He Is hwhyl). You do not work” - Deut 16.8.

Therefore, the preparation was for six days, and was not one specific day, as the Pope and the translators represent it to be. Iesous was on trial for one day, and the Pope teaches that it was one Friday. Here is John’s record of the day of trial: (6) “Now it was Preparation of the Passover, and about the sixth time [that Pilate came out of the judgment hall]*. And he (Pilate) said to the Jews, ‘Look the king of you!’” - Jn 19.14. NOTE: The Jews woud have felt unclean in the judgment hall because it was the Preparation. Pilate was going in to Iesous, and out to the Jews. This was the sixth time he came out. (1) Jn 18.29, (2) Jn 18.38), (3) Jn 19.4, (4) Jn 19.12, (5) Jn 19.13), (6) Jn 19.14. Strong’s Greek #5610 is hour - 90 times, and time – 5 times (and this verse makes 6 times). Then, our Lord died the day following His arrest (according to our reckoning of time), being nailed to the cross at the “third hour” (9 AM - Mk 15.25). Matthew records darkness over the land from the “sixth hour” (noon) till the “ninth hour” (3 PM - Mt 27.45). Iesous died on Wednesday, as will be demonstrated. What the Pope teaches is that we consider the first “sixth hour” to be Roman time, and so, at dawn. [The Roman day began at midnight, as ours does today; but the Jewish days were from sundown to sundown.] Next, the pontiff declares that the “third” and “sixth” and “ninth” hours are all Jewish times, and represent 9 AM, and noon, and 3 PM. The reader can easily see that the pontiff is three-fourths Jewish, and one-fourth Roman. However, consistency is greatly to be desired in Bible interpretation. But

then, the Pope has more troubles than these in his interpretation. 3) IESOUS IN THE GRAVE . TWO SABBATHS. “But after the dawning of Sabbaths (sabbatwn - gen., pl.) into (eij) one of sevens (Sabbaths), came Mary the Magdalene and the other Mary to see the tomb” - Mt 28.1. “Sabbath” is employed to designate both the seventh day, and also, the entire seven day period. Therefore, “one of seven” means the first day of this seven day period; or, “Sunday.” [The Greek word is “one,” and not, “first.” However the meaning is the same. But heretics use this poor translating to deceive the simple, and so, we have pointed it out.] At 3 PM, on Wednesday, Iesous died on the cross, bearing our sins in His body, and He was buried before sundown. [The Jewish day was from sundown to sundown; “‘evening and morning were the first day’ - Gen 1.5.” Therefore, considering our designation of days, The Jewish “Wednesday” was from sundown of our notion of Tuesday until sundown of our understanding of Wednesday.] His body was in the grave the Great Day, the seventh day of the Passover, which was Thursday (Wed., at sundown to Thurs., at sundown). Then His body remained in the grave Friday and Saturday (which was the second Sabbath); for the Great Day was also a Sabbath (Wed-Thu). And so, Iesous was “in the belly of the earth for three days and three nights” (Mt 12.40). “Never so!”, shouts the Pope. He teaches that Iesous was in the grave for “one hour” on Friday, and all day Saturday, and for “12 hours” on Sunday. Sunday (Sat-Sun) began at sundown on Saturday. Therefore dawn would be after 12 hours had passed, since the beginning of the Jewish “Sunday.” “And he was Evening and he was Morning, first day” - Gen 1.5. All of the Darkness came first, in the Jewish accounting of a day, and then all of the Light followed uninterrupted. The Pope teaches, and most Protestant churches agree, that “one day and 13 hours equals three days and three nights.” [3 = 1.5.] Now we have almost all of the facts necessary in order to calculate the numerical value of “A Little.” [Note: In our youth we had challenged the preachers on this teaching, and they insisted that a “part of a day counts for an entire day.” However, this was not very convincing.] 4) A “LITTLE” EQUALS 45 DAYS. Can the reader count to 45? This does not seem to be too difficult a task. The prophecy began on Tuesday (Mon-Tues; Jn 12.35) before the night of the Last Supper. The phrase “A Little and you shall not see Me,” is cited eight times, but it refers to one specific period of time. Periods of prophecy begin and end with an historical event. Iesous was betrayed, and taken prisoner before midnight. [That is another story which is too long to tell here.] Tuesday night (Tues-Wed) in the Jewish manner of counting days was part of Wednesday according to our customs. The “sixth hour” (Jn 19.14) is an error in the translations, and should properly be translated “six times.” The Jews could not become “unclean” by going into the judgment hall with Pilate, and so, Pilate came outside to talk with them “six times.” See: Jn 5.35, Rom 13.11, 2Cor 7.8, 1Thes 2.17, Philemon 15; where “wra” (ωρα) is translated to mean “time.” The King James Version renders “hour” to be “time” eleven times. Read the “six times” that Pilate came out to the Jews: Jn 18.28-29, 18.38, 19.4, 19.6, 19.12, and Jn 19.14 reads, “and about the sixth time.” We have two components of the prophecy (two days from Jn 12.35, and three days in the grave), and now we may begin to count. On Sunday the Lord Iesous: “... He presented Himself living (ptcp) after the suffering (infinitive) him in many infallible proofs, appearing to them during 40 days ...” - Acts 1.3. (1) The day before, and the day of crucifixion (Tuesday and Wednesday) constitute two days. (2) Three days and three nights in the belly of the earth were: Thursday, Friday, and Saturday. (3) Forty days on the earth followed these five days before Iesous ascended to His Heavenly Father. The 40 days began on

Sunday. TOTAL: 2 + 3 + 40 = 45 Days. The 45 Days are to be taken literally prior to Iesous “going to the Father” (Jn 16.16). But then, “days” are not always “days” in the Bible. Was the second half of the prophecy literal days? 5) A “LITTLE” AND YOU WILL SEE ME. “A little and you do not see Me (45 Days); and again, a little, and you will see Me, for I am going to [place] of the Father (tou Patera)” - Jn 16.16. These words were spoken to the “ones sent” (apostles), at the Last Supper. Although numerous church doctors have written books, in which they have confessed that the grammatical interpretation indicates that those living with Iesous on earth expected Him to return in their lifetimes; nevertheless, without exception, they have all concluded, “But we know that did not happen.” And, how do they know this? Does this constitute “supernatural knowledge?” As for ourselves, we will trust in the Lord. Therefore, the numerical value is the same before and after the ascension, but are the “units of measure” the same? Or, stated, differently, does numerical equivalence equal spatial (time) equivalence? In prophecy a “day” frequently represents “one year.” Daniel’s 70 Weeks is a perfect example. [490 Days = 490 Years. 455 BC - AD 35.] Also, his “time, and times, and half a time” have been interpreted, accurately we hope, to be “1260 Years.” Then, Daniel’s “1290 & 1335 Days” have been demonstrated to have been “1290 & 1335 Years.” God declared this symbolism dogmatically to Ezekiel. See: Eze 4.6. Iesous had this to say on the subject: “And He said to them ‘Going tell the fox this, “Look, I cast out demons and I perform cures today (AD 30) and tomorrow (AD 31), and the third day (AD 32) I shall be perfected”’” - Lk 13.32. Luke had many chapters of Iesous’ works after this statement, and so, we are certain that He did not intend literal days to be understood. The Bible is full of similar examples. When did the “ones sent” not see Iesous? Was it not at His ascension? Therefore, Iesous was crucified, and resurrected, and ascended to God the Father, all in the same year: AD 32. And then, they “did not see Him.” We will calculate “ Little” using “45 years” for “45 days.” AD 32 + 45 Years = AD 77. And this confirms our suggestions about the “2300 Days,” and the “1335 Days,” which was the year of the “second resurrection;” Iesous our Lord being the “firstfruits of the dead.” We have hope today in the New Covenant resurrection (#3 – Rev 20.11-15; 21.7-8). Daniel did a thorough job of dating the resurrection, both in general terms (Dan 2 & 7), and in specific numbers (Dan 8 & 12). Only by accepting the Pope’s lies can the message be misunderstood. However, Daniel even warned us about this threat to our sanity, when he disclosed the “mark of the Beast” (7.25). Now we will return to the book of Matthew.


11 THE COMING OF THE SON OF MAN (Mt 24) I. THE PREPARATION FOR THE TEXT. Men have always hoped to see the Lord Iesous “coming on the clouds” in their own lifetimes. Church historians mention that men suggested that AD 1000 would be the day. The guessing game has continued uninterrupted since that time. But a hymnist has provided a less selfish, and more loving thought for our consideration: “Wait a little longer please Jesus (Iesous), There are so many wandering out in sin; Just a little longer please Jesus (Iesous), A few more days to get our loved ones in” - Carl Smith. 1) FALSE DATES FOR THE END OF THE WORLD. A thorough study is not our intention, for that would be a book in itself, but only a few samples will be presented. During the military action between the United States and Iraq in 1993, which was tagged, “Desert Storm,” a local businessman displayed a sign on his marquee reading: “We shall be changed ... in the twinkling of an eye, at the last trumpet” When the engagement was over, and the Lord did not come, this church member was extremely depressed. He was judging by his personal desire, and not by anything in the Bible. One congregation in town has boasted on its signboard that this is the year (1998) when Iesous will come. Earlier in the year, this was announced to the public more regularly, but now the proclamation is seldom seen. The “men of God” have glorified the Lord Iesous, in the past, by accurately predicting the future of the world. This feat was accomplished by correctly interpreting Iesous’ Revelation. In 1680, the Matthew Poole commentary was published, and foretold the fall of Babylon in AD 1866 [1860 was correct]. The encyclopedias today record the event to have been accomplished in 1860. The “men of God” were pretty close, and God was edified, as well as the Bible. In 1714, Matthew Henry wrote that, “some believe Armageddon will be the defeat of the Turks.” The Ottoman Empire surrendered to the British general, Edmund Allenby, on October 29, 1918. The public may be convinced that Iesous is alive today when the “men of God” correctly interpret Revelation to predict the future. But, all of these erroneous proclamations of the “coming of the Son of man” discredit belief in Christians in general, and in the Bible in particular. Possibly, the most influential deceiver in recent history was William Miller. 2) WILLIAM MILLER. The New York Tribune printed an “Extra” on Thursday Morning, March 2, 1842 relating Miller’s theory. Alexander Campbell, the editor of a monthly magazine entitled, “The Millennial Harbinger” detailed the damage done to sound reason, even among his fellow church reformers, and the subscribers of his own magazine. Miller’s calculations, in part, were these: “1260 DAYS: AD 538-1798. The Edict of Justinian, granting the Pope civil power, was the beginning date. 1290 DAYS: AD 538-1798. When the pagan abominations were taken out of the way to set up the Papacy, this period began. The 45 DAYS until the 1335 DAYS are added to 1798 producing the year of the “coming of the Lord,” in 1843” - Paraphrased.


NOTE: The 1290 Days of Mr. Miller were 1260 Days plus 30 Days (538 - 1798). And Finally, the 1335 Days were 1290 Days plur 45 Days (1798-1843). Campbell replied in his magazine that he “knew” that the world would not end in 1843 because the “thousand year reign” had not even begun yet. Therefore, possibly, Campbell was correct, and assuredly, Miller was wrong! But when 1843 came and went, Miller and his followers were undeterred. He apologized for a miscalculation, and assured everyone that the world would end in 1844! The “men of God,” who correctly predicted the future, worked from the book of Revelation. Miller, and other doomsday prophets, work from the Old Testament. For instance, the “2300 DAYS” are in Daniel, Chapter Eight, and the “1290 DAYS” and the “1335 DAYS” are in Chapter Twelve, of Daniel. But we are interested in what men teach today. 3) CURRENT THEORIES ON THE “COMING OF THE SON OF MAN.” A) THE PRETERIST THEORY. The supporters of this theory believe that everything in the Bible was fulfilled in AD 70. This is based on the Scripture: “and He will send The [One] having been published to you Anointed Iesous (Criston Ihson), whom it is necessary, on the one hand (men), Heaven to receive until times of restoration of all [things], of which the God (O Qeoj) spoke by mouth of all the holy prophets of Him from age. Moses, on the other hand (men) to the fathers said, ‘For a Prophet in you, Lord, the God of you will raise up from the brothers of you like me, you will hear Him in all [thimgs], as many as ever (avn) He sapeaks to you’” - Acts 3.20-22. And other similar verses supposedly support this conclusion. The “restoration of all things” would include the “abolished covenant” (Heb 8.13) being replaced by the New Covenant (Rev 14.6, Rev 21.3), and the defiled temple (Mt 24.2) being replaced by the founding of New Jerusalem (Rev 1.7, Zec 12.10), and the abolished throne of David (Mt 24.29, Rev 2.13 - Antipas) being replaced by the “Branch of Righteousness” who had the “key of David” (Rev 3.7), and the Old Heavens being replaced by the New Heavens (Isa 65.17, 2Pet 3.13). Instead of the “coming of the Son of man” being the end of all things, it was really the “restoration of the kingdom (or, beginning) of all things.” But this theory does not have any promise of salvation for anyone after AD 70. Therefore, the writers supporting the theory must add to the word of God, by teaching that “we are all added to the heavenly kingdom as we die individually.” Don Preston of “Preston’s Preterist Publications,” 1 has public debates on the Bible prophecies being fulfilled in AD 70, when the rapture took place. Tapes of his debate with Bill Lockwood (Nov 1992) are sold, and he writes books, such as a commentary on First Thessalonians. Everything recorded in the book of Revelation has supposedly already taken place. The Five Months, and the 42 Months, and the Battle of Armageddon, and the Thousand Year Reign, and Satan Loosed A Little, and the Great White Throne are all crammed into the Jews’ war with Rome in the 42 Literal Months of the war. Some Preterists say that the Thousand Years is not a period of time. Every other use of the words “year” or “years” designate periods of time, but not this one! -- Supposedly! B) THE MODIFIED PRETERIST. John L. Bray authored the book, “Matthew 24 Fulfilled.” This is a wonderful break-through in the interpretation of Matthew 24. Bray suggests that Iesous meant what He said! No fooling around! “This generation” (Mt 24.34) is intended to mean: “This generation!” However, like the preterists, he does not believe in Iesous’ prophecy (Revelation); except a little. Mr. Bray states his conclusion like this: “Our personal interpretation of New Testament prophecy is that the entire book of Revelation (all except part of chapter 20) ... were ... in the first century ...”2 This thought is further developed on the same page: “A world cannot be visualized which is to have no future resurrection and final judgment for all man kind (Revelation 20.11-15)” - Ibid.3


C) THREE COMINGS OF THE LORD. Mr. John L. Bray has an extensive collection of ancient preterist books. And, we are indebted to him for this quote in his book: “One of the earlier preterist writers (Henry Hammond, 1681) who held to the preterite interpretation of Matthew 24, and taught that the second coming of Christ took place in fulfillment thereof in A.D. 70, 4 termed the final day of judgment a third coming of Christ ... at the great day of doom (p. 119)” - Bray. Hammond was identified to be a preterist, meaning everything was over in AD 70, but like Mr. Bray he believed in “a small part of Revelation” (Rev 20.11-15). Therefore, the “modified” preterist, and the “Three Comings of the Lord” seem to be equal. D) THE BIG GAP THEORY. The Pope teaches that Iesous’ Revelation was: “an exhortation and admonition to Christians of the first century.” The prophecies of Revelation are applied to the Jews in the first century. But then, the Battle of Armageddon was the final rout of the forces of evil, and the “thousand years” symbolize the chaining up of Satan ... and the end of the world. The Pope has a beginning of Revelation, and an end to Revelation, but there is nothing in the middle! This is similar to the “modified” preterist, and the “Three Comings” teachings. [NOTE: Our heavenly Father and the Lord Iesous are declared to be eternal. All of these speculations about “no middle” to the Bible are in opposition to this biblical theme.] E) THE HISTORICAL APPROACH. These expositors detest speculation, and believe that the Bible is a history book of man, and the congregation of the Lord, and the enemies of God, until the end of time. NO GAPS! Therefore, the New Testament is to be interpreted historically, just as we do the Old Testament. Isaiah states this opinion like this: “I am God ... declaring the end from the beginning” (46.9-10). Iesous is God, “declaring the end from the beginning” in the book of Revelation. Iesous inspired the visions, which were recorded in symbols (which are identified in the Bible), and the “men of God” interpret them historically. The Ecumenical Movement banned this system of interpretation in all churches, in 1948. [NOTE: Even the writers believing that Iesous is a living Prophet, and that Revelation is a true prophesy, were still seduced by the Pope to believe that: “3 = 2”! Therefore, they did not believe in the first century rapture, as the preterists do not believe in the resurrection at the end of time. So then, the Millennium was in darkness on this subject of , “this generation” resurrection. But today, we are better blessed than all previous generations (even the Millennium), having Rapture AD 77 presented to our understanding. ] F) SUMMARY. God can count to three, therefore none of the systems of interpretation presented to the reader agree with the Bible. The Historical Approach system is the only one with a living God today, but that has been banned by all churches. But even they have denied one of the “three general resurrections,” which were: Iesous in AD 32, and the Coming of the Son of Man in AD 77, and the New Covenant resurrection at the end of time. See: 1Cor 15.21-24; “the Anointed ... those who are the Anointed’s ... (Two Resurrections), then the end,” and: “The Death and the Hell cast into the lake of the fire” (Rev 20.14; Third and Final resurrection). Although the “Three Comings” system stated belief in all of the resurrections, because they were preterist, they did not believe in the living God, or in the book of Revelation. The proper interpretation of Matthew 24 is the preterist method. However, the preterist system is the improper interpretation of the entire Bible. We will now observe the text, of Matthew 24, and Daniel had already dated the rapture to have been in AD 77, and New Jerusalem was “born in one day” (Isa 66.8), therefore the founding of the Holy City was: AD 77-78. II. THE TEXT OF THE COMING OF THE SON OF MAN. Iesous ended His speech in Matthew 23 by declaring that Israel’s house was left to them desolate. Then He added that they would see Him no more until they would say, “Blessed is He (Iesous) who


comes in the name of the Lord.” See: Mt 23.38-39. Then Iesous left the temple, and the Spirit of God was removed from the temple, and from the nation of Israel. His “ones sent” were excepted, for: “He breathed on them, and said to them, ‘Receive the Holy Spirit’” (Jn 20.22). This portion of the Holy Spirit would do until the “outpouring of the Spirit” on the “day of the fiftieth” (Pentecost). Now the Great Teacher had a list of historical events that would occur in the order listed, and then, He would “come on the clouds.” This is actually stated very simply, despite the confusion for centuries due to church creeds. Brainwashing consists of subjecting the person, intended to become a slave to the teacher, to continuous repetition of erroneous statements while at the same time forbidding the truth to be heard. This is the operation of the Devil to keep the people in the dark. But we would suggest to the reader emphasis on grade school grammar and mathematics. Compare Iesous’ simple message with your church creed. The strict chronological order of events is only until verse 31. At that point, the Son of man has come, and the saved have been gathered together. Beginning with verse 32, Iesous had discussed His commentary on the orderly historical facts presented before that point in the text. His discussion continues until Chapter 25, verse 30, and then He presents scenes of the judgment day, instructing His audience who will be saved, and who will be damned. The description of the judgment continues until the end of Chapter 25. Therefore we have three distinct sections in Chapters 24 and 25, which are: (1) The order of events until the Son of man comes, (2) The commentary about the kingdom of Heaven, (3) The scene of the judgment day. Once again, these three are divided like this: (1) Mt 24.1-31, (2) Mt 24.32 to Mt 25.30, (3) Mt 25.31-46. Now we will address the text. 1) THE SIGN OF YOUR COMING. “And the Iesous (O Ihsouj) going out was departing from [place] of the (tou) temple, and the students of Him approaching to show Him the buildings of the temple. But the Iesous (O Ihsouj) said to them, ‘Do you not see all these [things]? Truly, I say to you, not one a stone will be left here upon a stone, which will not be thrown down’ ... the students approached Him privately, saying, ‘Tell us, when these [things] will be? And what the sign of the coming of You, and of the end of the age?’” - Mt 24.1-3. Iesous will answer these questions directly, and tell what will happen in sequential order, leading up to His return to His students! The Bible is impossible to understand without the history book. When Iesous lists historical events leading to His return, a study of history is in order. In fact, Gamaliel will refer to events in the book of Acts (5.34-37), which we cannot understand without the aid of Josephus, or another Jewish historian. Daniel’s prophecy of Babylon, and Persia, and Greece, is incomprehensible without a secular history book, as is Isaiah’s prophecy of Assyria and Syria and northern Israel; or, Samaria. The Bible is directly linked to the world history book. Only a fool would try to separate the two. 2) I AM THE ANOINTED. “For many will come in the name of Me, saying, ‘I am the Anointed (O Cristoj)’ and they will deceive many” - 24.5. The Bible mentions insurrectionist leaders in Israel, before Iesous’ ministry; one named Theudas, and Judas of Galilee (Acts 5.36-37). Judas was “in the days of the census,” which could be when Iesous was born, in 4 BC; or, as some contend from historical records, during the census of Cyrenius, in about AD 7. But prophesy is only concerned with the future; anyone can learn the past, and prophesy about things that are already accomplished. (Revelation does have prophesies about the future, which first go back in time, in order to set the scene: but not Matthew 24!) A) “... that a certain magician, whose name was Theudas, persuaded a great part of the people to take

their effects with them, and follow him to the River Jordan; for he told them he was a prophet (anointed), and that he would, by his own command, divide the river and afford them an easy passage over it; and 5 many were deluded by his words” - Antiquities. This occurred while Fadus was procurator of Judea, in about AD 45. Iesous is “Mighty God,” and “Everlasting Father” (Isa 9.6); and “I and My Father are one” (Jn 10.30); therefore a prophet of God, as Theudas claimed to be, would be “coming in Iesous’ name.” Whether or not Theudas claimed to be the Anointed, is not mentioned by Josephus. (The man mentioned in the Bible, named Theudas, was mentioned in the past tense in AD 32; and so, this is a different man.) B) “... the sons of Judas of Galilee were now slain ... The names of those sons were James and Simon, 6 whom Alexander commanded to be crucified” - Ibid. Tiberius Alexander succeeded Fadus as procurator of Judea, therefore, this describes an occurrence after the event in AD 45. Josephus continues his account of the rebels in Judea, after Theudas in “A” (see above). Generally, rebels are considered by Josephus to be false prophets, in order to deceive the people; but specifically, he lays no charge against these two, except that they were sons of a rebel. C) “And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them” - Ibid.7 These are grouped together with a large number of robbers, and highwaymen, who terrorized the land; and though the acts are detailed, the names are omitted. The “providence of God” conforms to Iesous’ prophecy, “come in the name of Me.” Once more, Iesous is God; (see: A). They are also categorized as “impostors and deceivers.” Impostors “pose” as someone else; could this someone be the Anointed? This was after the first year of Nero (Antiq. 20.8.4), which was in AD 54. “Wonders and signs” are also mentioned to have been expected, before people would believe in Iesous (Jn 4.48); and also, God granted signs and wonders by the apostles’ hands (Acts 14.3). God and Josephus, respectively, seem to be employing the same words, to describe false prophets and deceivers. But, Josephus does not mention the apostles as deceivers. This is difficult to understand, for despite the words, “He was Anointed” (Antiq. 18.3.3); and mention of John the [one] of the Dipping, and James the Just; the book is completely indifferent to belief in Iesous as the Anointed. For this reason, many believe that these few references were interpolated by Christians trying to prove “the historical Iesous.” But, the fact remains, there is no condemnation of the apostles, or of Christians, unless it has been edited out. So then, Iesous’ prophecy is coming right along, just the way Matthew recorded it. Matthew is believed to have been written after this date, and so, the skeptic may say, “It was prophesied after the fact!” But, we shall run into many prophesies fulfilled after the date AD 50, when some believe it was written. Besides this, it is a testimony of what was said in AD 32, and not a prophecy dated in AD 50. We will examine another one. D) “Moreover, there came out of Egypt about this time to Jerusalem, one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives ... He said farther, that he would show them from hence, how, at his command the walls of Jerusalem would fall down ... He (Felix) also slew 400 of them, and took 200 alive” - Ibid.8 Once again, a prophet of God comes in Iesous’ name, for Iesous is God (Php 2.6). Iesous’ angel said that the Lord would return, in like manner, as He was lifted up from the Mount of Olives; and Iesous predicted that, “Not one stone should be left here upon another, that should not be thrown down,” in the


temple. The promise to command the walls of Jerusalem to fall down is very similar to Iesous’ prophecy about the temple. The exact details of Iesous’ words could be altered in the relating of the story from one man to another. A prophet of God is anointed of God, and so, men claiming prophecy were also guilty of false claims of being anointed of God. The prophecy has been very well documented so far. What is next? 3) WARS AND RUMORS OF WARS. “But you will be about to hear of wars and rumors of wars ... but the end is not yet” - 24.6. A) AN EARLY WAR. “Herod Antipas, the son of Herod the Great ... was the tetrarch of Galilee and Peraea. He married the daughter of Aretas IV, the king of Arabia. Then he divorced her to marry the wife of his half brother Herod Philip. This was condemned by John the [one] of the Dipping (Mt 14.3). As a result of the divorce, and territorial disputes, Aretas made war with Antipas. Herod’s army was destroyed in about AD 36 - Antiq 18.5.1, condensed and paraphrased.”9 The reader will note that we have returned from Chapter 20, of the Antiquities (see: D, above), to Chapter 18. This is standard procedure throughout the Bible when several categories of subjects are described chronologically. First, one category of subjects is dispensed with entirely, and then, when we enter into a new category, we must reset the time of its initial event; whatever that may be. Confusion would reign, if we tried to remain strictly chronological, and in the process mingle together false prophets, and wars, and famines, etc. Marriages of monarchies and their daughters, to promote peace between two kingdoms, is an ancient and also a recent procedure. Usually, the result has been murder and mayhem. Daniel describes the giving of Cleopatra to Ptolemy, as a bride, by the Syrian monarch, like this: “And daughter of the woman, he will give to him, to the corrupting her; and she will not stand, and she will not (hyht wl alw) be to him” - Dan 11.17. Often the bride was a child, and therefore, not a suitable companion for the king. This practice continued into the 1700s, with England, Spain, and Prussia, participating in the folly. But, the final result was war! -- which is what Iesous prophesied. But God’s Four Horsemen of the Apocalypse have been identified for us, specifically, since Iesous’ Revelation (Chapter 6), in AD 67. Even before that time, they had been vaguely made known by Zechariah (Chapter 6), 500 years before Iesous was born. These were, and are: Invading War (White), and Civil War (Red), and Famine (Black), and Death and Hell (Green). This account of Herod and Aretas may be classified either “White” or “Red.” Both men were committed to combat, and the issue was over family relationships, which would favor Civil War. But territorial disputes, and personal revenge, are causes favoring the classification as Invading War. Whether White, or whether Red, war is war! And this fulfills Iesous’ prophecy. B) ONE RUMOR OF WAR. “Herod Antipas complained to the Roman Emperor, Tiberius (r. AD 14-37), about his loss. Tiberius sent Vitellius, the president of Syria, to make war with Aretas. He was marching south, passing Jerusalem, when news of the Emperor’s death reached him. The source of his authority being gone, he sent the troops home” - Antiquities;10 condensed and paraphrased. The rumor of war would be well-founded when the citizens saw the Roman army on the march. This Vitellius was later Emperor for a short time, in AD 69. The war, and the rumor of war, were both in the neighborhood of the Jews, whom Iesous had warned. Do you think these events converted anyone? We have a hint, from the prophet David:


“For this (forgiveness) he (Y)/she (T) will pray (llpty), all of the merciful, [to] God of you ($yla), to time finding; surely to flood of great waters (nations) they will not come them [to] God of him (wyla)” Ps 32.6. NOTE: “Him” = Jacob. The Faith of the saved would be strengthened by these events, but David seems to tell us that no one would be converted by the fulfillment of this prophecy. In fact, Paul tells us that even the believers would fall away (2Thes 2.3) during these miracles of God. The fulfillment of prophecy is a miracle. C) A SECOND RUMOR OF WAR. “Tiridates III occupied Mesopotamia, formerly ruled by Artabanus III, by a show of force, and without combat. “If he had immediately proceeded to the other peoples in the interior ... the Parthian empire would have been his. Instead he besieged the fortress in which Artabanus had lodged his treasury and harem. This allowed time for agreements to be broken ...” - Tacitus.11 Fortunes changed rapidly, and then Artabanus routed Tiridates with a show of force, and no engagement. This was about AD 36, after Iesous’ prophesy in AD 32. Both of these kings seemed to be tax collectors, and incapable of any strong resistance to opposing forces. As professional boxers, they both “rolled with the punch,” and persevered to reign at another time. We will look at one more “rumor,” though there are others, to confirm Iesous’ claim to be a Prophet of God. D) ANOTHER RUMOR OF WAR. “Gaius (Caligula) replaced Tiberius as emperor, and he reigned for four years (AD 37-41). His desire was to be worshipped as a god, and so, he planned to erect his statue in the temple at Jerusalem. The Jews refused to allow this to take place, preferring death to such a thing. Petronius, the president of Syria, was ordered to attack Judea. This circumstance developed in about AD 39. Tens of thousands of Jews met the invading army, unarmed, and begged Petronius not to erect the statue in their temple. Petronius agreed to consult the emperor, even though, this delay in executing the order could have been seen as insubordination, and may have resulted in his death. Meanwhile, Agrippa was in Rome, and impressed the emperor with a lavish feast in his honor. Josephus records this feast to have surpassed all other efforts in the area of entertainment. When asked what he wanted as a reward, Agrippa said that he only did this deed to show his respect, and did not want anything. The emperor pressed him further to make a request, and Agrippa asked that Gaius would change his mind about his statue in the temple at Jerusalem. And -- his request was granted! The impending war; or, civil disobedience leading to death, which many had vowed to undertake; turned out to be only a rumor of war” - Antiquities.12 Therefore, the order to destroy Jerusalem was given in about AD 39. But then, diplomacy has its merits. Agrippa may have won an “Oscar” for his performance, if they had been awarded at that time. Tragedy was averted -- momentarily. Iesous’ prophecy of “wars and rumors of wars” continued to be accurate until the Jews declared war on Rome. Society was very unstable at that time, both internally, and externally. The Jews attacked Roman Legions in AD 66, and then the Big War was underway. “And at this time it was that some of those that principally excited the people to go to war, made an assault upon a fortress called Masada. They took it by treachery and slew the Romans that were there, and put others of their own party to keep it. At the same time Eleazer, (and) the sons of Ananias the high priest ... persuaded those that officiated in the divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of 13 Caesar on this account ...” - Wars of Jews. Josephus had a habit of recognizing a host of events as the “true cause of the war.” However, this seems to be the first time the Jews captured a fortress. Many afflictions are described, in detail, against the Jews in Jerusalem, and Caesarea, and Antioch, and around the Roman Empire, before they finally captured a fortress. No date is given for the event, but it is preceded by the date, “the 16th day of the


month Artemissus (Jyar)” - Wars. Our running account of the events, places this in the year AD 66. This was on about the first day of May. The next recorded date is described, “But on the next day, which 15 was the 15th of the month of Lous (Ab) ...” - Ibid. This was about July 30, 66 AD. William Whiston (1667-1752) interpreted Josephus’ works, and continues the war between Rome and the Jews for three years after the temple was burned in AD 70. Other sources, contend for an end to the war in AD 74. Therefore Iesous’ prophecies about wars before this great war (May/July AD 66-73/74) have proven to be from God. And the pipedream that the 42 Months in Revelation limits the war with Rome to 42 Months -- literally, or to 1260 days - literally, is seen to be folly. This figure is not even close! Now back to the text, let us see, “What is next?” 4) FAMINES AND EARTHQUAKES. “For nation will be raised up on nation and kingdom on kingdom, and famines, and pestilences, and earthquakes according to (kata) places” - Mt 24.7. A) THE PROPHET AGABUS ON FAMINE. “And one, raising up from them, of them, in name, Agabus, foretold through [presence] of the Spirit (tou Pneumatoj): a great famine to be about to be in the whole ‘house of dwelling (oiko u menhvn) [world – KJV], which also happened on Claudius Caesar” - Acts 11.28. Claudius reigned for thirteen years (AD 41-54). The writer of Acts declares that the famine “happened” in the days of Claudius, but he fails to mention how long it endured. The Thesaurus names, “occur, break, befall, arise,” as synonyms for “happen.” We may rest assured that this is intended to point out the beginning, but the endurance is unspecified. Paul mentions a “collection” for the saints in Corinthians (16.1), which is believed to have been written in AD 57. Also, a “contribution” is referred to in Romans (15.26), believed written in AD 58. Joseph prophesied a famine that would last seven years, when Pharaoh had a dream of “plump heads of grain, and thin heads” (Gen 41.5-7). Josephus makes mention of the famine in Israel, as follows: “... but God sent down great showers of rain, contrary to human expectation; for that day was a clear day, and gave no sign of rain; nay, the whole year had been subject to a great drought, and made men despair of any water from above” - Antiquities.16 Gaius had reigned for two years, and in AD 39, Josephus records rain as a miracle of God, for the prospects of rain had been so dismal. Josephus lists a number of events, concerning immoral behavior by the Jewish leaders, which he attributes to causing the war of desolation. But, these things are preliminary to the chastisement to come, for: “All these are the beginning of sorrows” (Mt 24.8); and: “the end is not yet”(24.6). Chapter 24 has 51 verses, and so, we have a lot of woe to go, before the end. The Jews had sympathy from many sources, and also alleviation of their distress from the famine, as Josephus tells again. “Now her coming (Helena, Queen of Adiabene) was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others to Cyprus, to bring a cargo of dried figs ...” - Ibid.17 Izates, the king of Adiabene, and his mother, Queen Helena, became proselytes to Judaism and helped Jerusalem. These acts of philanthropy were during the office of Fadus and Alexander, the



procurators of Judea; and therefore, they continued for many years. Valesius determines the famine to have occurred in the fifth, sixth, and seventh years of Claudius (AD 45-47); as quoted by William Whiston, AD 1736, who translated Josephus’ books. Bear in mind that the apostle, Paul, was still collecting relief for Jerusalem in AD 58. The preponderance of evidence should convince anyone that Iesous was a prophet of God! What does Josephus, or any other historian, have to say about pestilences? B) THE TESTIMONY OF TACITUS ON FAMINE. “His own cavalry however, was suffering from lack of fodder, since an invasion of locusts had destroyed 18 all leafage and grass” - Annals of Rome. The Roman historian is describing the woes of Volgese in Armenia, in AD 61. (Armenia was east of Turkey, and north of Persia.) The “locusts” were one of the ten plagues of Egypt, when Pharaoh refused to allow Moses to lead the people out of Egypt. Historically, they are believed to originate in the land of Arabia, even those that migrated into Western Europe to decimate the crops. But the prophecy does not continue until the end with a literal interpretation. Therefore, we will introduce symbolism at this time, and when the prophecy employs it, we will already be acquainted with the symbolism of the Bible. “Locusts” and “pestilence” and “plagues” are all synonymous, being applied to the destruction of agricultural produce, and also to the human body. One-third of Judah is prophesied to die by “pestilence” and one-third by the “sword” and one-third chased into “captivity” with the sword, at the hands of Nebuchadnezzar (Eze 5.12). This was during the siege of Jerusalem (590-588 BC). But here is an example of the word, “plague,” used symbolically; as we use it in everyday conversation today. “For (Jews) having found this man (Paul) a plague, and causing dissension to all the Jews, the [ones] throughout the ‘house of dwelling’ [world – KJV], and a leader of the sect of the Nazarenes” - Acts 24.5. We employ symbolism in everyday life, and it is impractical to expect the Bible to be free from such a common medium of communication. Another frequently used term is a “curse.” A Democrat might say, “Republicans are the curse of the earth;” or vice versa. Some would bestow this honor on “used car salesmen,” that “they are the curse of society;” if they are experiencing mechanical failures. If you are allowed to engage in conversation, with the aid of symbolism; surely, you will allow God the same privilege. We have not encountered any symbolism yet, but this is introduced, at this time, to prepare you for things to come. Now then, returning to our text, we will apply our minds to the task at hand. Pestilences predicted by Iesous, are both literal and symbolical, in their fulfillment. Earthquakes are the next subject presented for our examination, and a general study of their nature enhances our understanding. An earthquake registering over eight on the Richter scale is said to produce a national disaster; and we have at least one in the world every year. Statistics record ten major earthquakes every year, and these measure from seven to eight on the Richter scale. Finally, 100 destructive earthquakes are experienced every year; besides tremors. These catastrophes are principally on the banks of the Pacific Ocean, but they concentrate secondarily along the Mediterranean fault. This crack in the earth’s surface runs from Spain through Italy, and continues through Asia Minor, and across Asia, and into the Pacific Ocean. In my lifetime, Italy has been devastated repeatedly by earthquakes and volcanoes. Statistical evidence supports the possibility of earthquakes in this area, and during this period of time, without even considering the historical records. But, we will observe the evidence anyway. Why did Iesous prophesy something that was so sure to happen? Although the literal interpretation was certain, the symbolical interpretation, to come later, could only be known by a prophet of God. When we reach the point of symbolism, you will know that nothing like it could occur literally. Iesous is a Teacher of parables (Mt 13.10). But, getting back to literalism, here are the witnesses. C) TACITUS TESTIFIES ON EARTHQUAKES. (1) “This too, was the year in which the Gymnasium was struck by lightning and burnt down. A statue of


Nero inside melted into a shapeless bronze mass. An earthquake also largely demolished the populous Campanian town of Pompeii” - Annals.19 (2) Campania is a province of Italy, south of Rome, containing the city of Naples. “In the Asian province one of its famous cities, Laodicea, was destroyed by an earthquake in this year 20 ...” - Ibid. “Asia” was a Roman province, at that time, in Asia Minor; and this does not refer to Asia as we know it today. (The heretics claim that this proves the book of Revelation is not true, because Laodicea is mentioned in AD 67. These heretics are church doctors. Did they never hear of rebuilding, or relocating a city, which is common?) The first quote was in AD 63, and the second one in AD 60. Both locations were within the limits of the Jewish and Christian populations at that time. The historians mention many such earthquakes in the First Century, as it relates to the subject at hand; but I have never run across a compilation of all the known occurrences of this phenomenon. Everything predicted so far has been documented by unbelievers. Had the documentation been by believers only, we might suspect religious fanatics to be at work. But God does nothing in secret. He “declares the end from the beginning” (Isa 46.10, and others). [Why does the church today not believe this fact? God destroyed the Jews for unbelief.] Now we will change from natural disasters to personal experience. Iesous becomes very personal in His address to His students. 5) DELIVER YOU UP TO TRIBULATION. “But all these [things], beginning of birth pangs [Tribulation 10 Days – Rev 2.10]. Then they will deliver you up into tribulation (vs 29) and they will kill you, and you will be hated under all of the nations on account of the name of Me. And then many will be offended, and they will hand over one another, and they will hate one another” - Mt 24.8-10. A) THEY WILL KILL YOU. This is addressed to the students of Iesous (Mt 24.1), who are sometimes called “ones sent” (apostles; Mt 10.2). Peter pictures his captivity in Rome by the phrase, “the elect in Babylon” (1Pet 5.13). Zechariah had described the “Woman called Wickedness” being borne to the land of Shinar (Babylon) by “two women.” These two were the Old and New Covenants. The “Woman” in Revelation (12.1) is the New Covenant, the Old having “passed away” (2Cor 3.7, 11, 13; Eph 2.15; Rev 4.9). Peter writes of his knowledge of his impending death: “Yes, I think it right, as long as I am in this tent, to stir you up in a reminder, knowing that soon is the putting off of tent of me, and just as the Lord (O Kurioj) of us, Iesous Anointed (Ihsouj Cristoj) made clear to me” (2Pet 1.13-14). The captivity of Peter, in Rome, for the purpose of killing him, was taught to him by Iesous, in these words: “Truly, truly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you grow old you will stretch out the hands of you, and another will gird you (se) and carry where you do not wish” - Jn 21.18. Therefore, Peter did not wish to be in Babylon (Rome), and the papal tale of him being the first bishop of Rome does not hold water. What seems highly probable, to me at least, is that the apostles obeyed Iesous’ command to “flee to the mountains,” when they saw the Roman army in the “holy place;” or, the land of Israel. The mountains seem to be Asia Minor, because John was an apostle to the Jews,


and he ended up there, although in bondage; but he wrote to the Jewish Christians in Asia Minor. Peter seems to have been captured with John, or separately, and shipped off to Rome -- involuntarily. And John says that Iesous spoke these words “signifying by what death he would glorify God” (Jn 21.19). Peter is doomed to die an unnatural death, and Stephen and James, the brother of John, had already been killed. Nero had used Christians as torches to light the way for him to ride his chariot at night. (See Tacitus, p. 365). Suetonius merely states that Christians were punished. Saul, later named Paul, was gathering prisoners for persecution when he was converted. We have documentation within the Bible, and without the Bible, of these killings of Christians. Paul states it dogmatically: “For I think that the God (O Qeoj) of us, the apostles, disolayed last, as condemned to death; for we have been made a spectacle to the world, and to messengers and to men” - 1Cor 4.9. And, Paul had already been stoned and left for dead (Acts 14.19). [What we need today, desperately need today, is men of this caliber. Men who would rather die than to deny the Lord Iesous. The Pope would not be running the world then.] Was Iesous’ prophecy true? Did they kill Iesous’ students? B) HATED BY ALL NATIONS. “Punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief” - Ibid.21 “First, Nero had self acknowledged Christians arrested ... Their deaths were made farcical. Dressed in wild animals’ skins, they were torn to pieces by dogs, or crucified, or made into torches to be ignited after dark as substitutes for daylight” - Annals.22 The Romans boasted of their leniency in religion, for they allowed nations that had been conquered to continue falling down to their pagan gods. But, this was only as long as they subjected themselves to the Roman gods also. Daniel records that Babylon had a similar policy. They legislated the falling down to the Babylonian image, in Chapter 3, and also the falling down to Nebuchadnezzar in Chapter 6. (The Bible is a very good source of historical information.) However, despite their boasts of liberality, they would not tolerate the Jews, and the Christians, to honor only the God. The Greeks were offended with Paul for teaching of the True and Living God, “not made with hands” (Acts 19.23-34). In light of these facts, it is not mysterious that Jews and Christians have always been persecuted. The children of God are literally hated by all nations. (We have many books today being published against “pluralism” in religion. But, it is not having the desired effect. Often men are condemned in the church assembly today, for stating what God has decreed against religions, and nations, and classes of men. The Protestant Reformation had a slogan, “Speak where the Bible speaks, be silent where the Bible is silent.” But, anyone speaking where the Bible speaks -- in the church -- is in for trouble. The maxim is still true, “Hated by all nations.”) The Jews also hated the Christians! They even hated their blood brothers! Israel represents twelve nations in prophecy. These twelve stoned Stephen to death, and stoned Paul, leaving him for dead. The Greek craftsmen, making idols of Artemis [Diana], raised up a mob against Paul and his fellow workers. Iesous was right again. C) BETRAY ONE ANOTHER. “First, Nero had self-acknowledged Christians arrested. Then, on their information, large numbers of others were condemned ...” - Annals.21 The Devil has his ways! During the witch-hunts by the “Holy Office” (Inquisition); or, the Papacy, from AD 1320 to 1486, a subject was tortured to incriminate another person. The monks


authorized to conduct the mock trials, considered this valid evidence. (The United States utilizes “pleabargaining” today, in the same manner as the Inquisitions, and for the same purpose. A criminal “caughtin-the-act” is given leniency, and preferential treatment, to testify against the one the government is “outto-get.” The Constitution has been dead for some time now.) Iesous’ discourse, in Chapter 24, has been extremely accurate so far. Everything observed up to this point, was fulfilled before the war with Rome began in AD 66. Who, or what, is next on the agenda? Is it documented as well as past prophecies have been documented? 6) LAWLESSNESS, AND LOVE GROWN COLD. “And many false prophets will be raised up and they will deceive many. And through the to increase the lawlessness, the Extreme Love (h agaph) of the many will grow cold. But the [one] enduring into end, this [one] will be saved” - Mt 24.11-13. “False prophecy” and “Lawlessness” come in a variety of shapes, colors, and sizes; and so, one definition does not fit all. Three categories are suggested for our investigation: Blasphemers, the Man of Sin, and Anti-anointeds. The Devil is out to get you, and he has a big bag of tricks to accomplish his purpose. “There is nothing new under the sun; what was, is; and what shall be, has been” - Eccl. Paraphrased. God is telling us, through the prophet Solomon, that the woes of the past are also our troubles today. Anyone unaware of this fact is in the dark, and should seek a new guide. First we will consider Blasphemers. A) BLASPHEMERS. “(You) having faith and a good conscience which some having rejected, concerning the faith, have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme” - 1Tim 1.19-20 The reader is advised to learn all the names of those condemned in the New Testament, and to study their sins. A few of these are; Simon Magus, Nikolaos, Ananias and Sapphira, Hymenaeus and Alexander, Philetus, and Jezebel. Then we must not forget Judas Iscariot! The study of folly, and its consequences, is emphasized by Solomon in his proverbs; and is beneficial to all. The word blaspheme is a transliteration of the Greek word: blashfhmew. The process of transliteration has been conducted into Old English and Old French and modern English, and as you would expect, the true meaning of the word is lost in the process. Greek lexicons, and English dictionaries, translate this word: “slander, reproach, railing.” Paul describes it in more detail, above, as rejecting the faith. This rejection seems to have been verbally demonstrated. They were warned, but all for naught. When we slander the man of God, we at the same time demonstrate our hatred for God. Or, to rob someone of a good name through slander, is to reproach our Maker. But, because these seem to be grouped together with the Man of Sin and Antichrists, it is more probable that they slandered the Lord Iesous. In fact, Antichrist is defined for us to be slander of Iesous, but more of that when we reach the proper point. Simon Magus tried to buy the gift of, “laying on of hands.” Nikolaos was the Man of Sin, whose students Iesous “hated” (Rev 2.6); but he will have his own paragraph. Ananias and Sapphira lied to the Holy Spirit. Jezebel committed sexual immorality, and seduced servants of God to eat things sacrificed to idols (Rev 2.20). B) THE MAN OF SIN. “the [one] opposing and exalting himself over all being called God (Qeon), the fallen to, so that him into the temple of the God (tou Qeou) as God (Qeon) takes his seat, showing himself that he is God (Qeoj)” 2Thes 2.4.


Many men who have written to glorify Iesous our Lord, have boasted, mistakenly, of the great service that the Man of Sin has done to promote the kingdom of God. This was done while commenting on his writings, which are preserved for us. Their sincerity may not be doubted, but their ignorance is inexcusable. The printed words of the Man of Sin are directly opposed to the Word of God. Although he praises the Father and the Lord Iesous, and condemns some heresies, nevertheless, his advice to honor himself gives him away. The people, and some congregations in their entirety, embraced the lawlessness of the Man of Sin, and adhered to his instructions to honor himself, and others, that he had relegated to a superior class of citizens in the kingdom of God. Deceivers and seducers have charisma, and the talent to lead the simple away from the paths of the Bible. Their charm dulls the senses of the victims, and the love to Iesous grows cold. First of all, “What is the temple of God?” (1) “Do you not know that you (plural) are temple of God (Qeou) and the Spirit (to Pneuma) of the God (tou Qeou) remains in you?” - 1Cor 3.16. (A) “For you (plural) are temple of living God (Qeou zwntoj) ...” - 2Cor 6.16. (B) “but Anointed (Cristoj) as a Son (Uioj) over the house of Him, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to end” - Heb 3.6. Some have written books that the Man of Sin was in the physical temple at Jerusalem when it was destroyed. But we will examine further the Man of Sin, noting characteristics which do not apply to the physical temple at Jerusalem: “of whom is the coming of the lawless one is according to working of Satan, in all power, and signs, and lying wonders, and in deceprion of the [power] of unrighteousmess in the [ones] perishing, above (anq wn; avwqen) the Extreme Love (thn agaphn) of the truth, they did not receive into the [thing] to save them … And through the God (O Qeoj) will send to them working of delusion ...” - 2Thes 2.9-11. The words deception and delusion exempt the people of the physical temple, because they were already lost, and did not need to be deceived. Therefore, the spiritual temple is indicated. The reader is capable of evaluating the following message, and determining if it is truly the teaching of the Nicolaitans. (2) “For Iesous the Anointed, our inseparable life, is the mind of the Father, just as the bishops appointed throughout the world are the mind of the Anointed” - Apostolic Fathers.23 The writer limits each congregation, of sufficient size, to only one bishop; and smaller congregations have no bishop, being dependent on the larger Body. The words “bishop” (episkopos), and “elder” (presbuteres), are described as individuals when stating their qualifications, or when describing Iesous, or an apostle. But listen to the description of a congregation: “To all ... who are in Phillipi, with the bishops and deacons” (Php 1.1); and: “ordained them elders in every ‘From Calling’;” also “they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem” (Acts 16.4). [See also: Titus 1.5, Jas 5.14, 1Pet 5.1.] The Man of Sin created division in the Body of the Anointed, by having a monpresbyter (one bishop), and lesser presbyters (bishops). Listen to the apostle Paul’s testimony, “But we (apostles) have the mind of the Anointed” (1Cor 2.16). God inspired the words of the apostles, but not the words of the Man of Sin; and the two messages are at war, one with the other. We are saved by the apostles’ teaching (Acts 2.42), before the Jewish resurrection; and by the Revelation of Iesous the Anointed (Rev 1.3), after the resurrection. But here is more: (3) “It is obvious therefore, that we must regard the bishop as the Lord himself” - Ibid.24 None of the prophets of God claim this honor for themselves, and even the apostles (who have the mind of the Anointed), do not claim such an honor for themselves. “God resists the proud but gives favor


to the humble” (Prov 3.34). Spiritually, or figuratively speaking, in the Old Testament, this behavior is called “adultery,” or “whoredoms;” whenever the congregation of Israel would equate anyone with God. (This was usually pagan gods that were adored in the past.) (4) “He [Iesous] was born and was dipped in order that by his suffering He might cleanse the water” 25 Apostolic Fathers. Iesous declared, “I did not come to call the righteous, but sinners to repentance” (Mk 2.17). No where does the Bible teach that Iesous came to “cleanse the water.” This is the origin of the Roman Catholic teaching of “holy water.” God’s Son certainly did not die for water! 5) “... there is one altar, just as there is one bishop, together with the presbytery and the deacons, my 26 fellow servants ...” - Apostolic Fathers. Peter identifies the One Bishop for us: “For you were as sheep going astray, but have now returned on the (ton) Shepherd (Poimena) and Overseer (Episkopon) of the souls of you”(1Pet 2.25). The Man of Sin is linking himself with the “one altar,” as though he were to be adored as God. Paul prophesied very accurately of his claims for himself, and of his condemnation, and of his destruction. (6) “It is not permissible either to dip or to hold a love feast without the bishop. But whatever he approves is also pleasing to God, in order that everything you do may be trustworthy and valid” Apostolic Fathers.27 In the past, the congregation was all equal except for apostles, and assistants of apostles, such as Barnabas and Timothy, and elders appointed by the Holy Spirit. (See: “among which the Holy Spirit has made you overseers [episkopous]” - Acts 20.28.) Even the prophets and prophetesses were subject to the apostles and elders. But the Man of Sin changed all the rules. He had many more pollutions of the simple Faith than we have time to consider. Alexander Campbell wrote, in the 1800s, “God created man, the clergy created layman.” And this was the work of the original Man of Sin, who was destroyed; but his teaching survived, and was promoted by many more men of sin, and is the curse of the earth today. The apostle John portrays him in these words, “but ‘Zeus-nourishing’ (Diotrfhj) who loves to have the preeminence among them” (3Jn 9). Zeus-nourishing refused to receive the messengers of the apostle John, “he himself does not receive the brethren, and forbids those who wish to, putting them out of the ‘From Calling’” (3Jn 10). John seems to be banned to the Isle of Patmos, at this time, and that would make him the one described by Paul, “only he who now restrains will do so until he is taken out of the way” (2Thes 2.7). And, this is part of Iesous’ prophecy in Matthew, Chapter 24, about “lawlessness.” Paul used the same term, “lawlessness” to describe him. Therefore, Ignatius was the Man of Sin, and his letters to the congregations of Smyrna and Magnesia and Ephesus and Philadelphia and Trallia and Rome, and a personal letter to Polycarp, the bishop of Smyrna, are preserved for us to this day. J. B. Lightfoot translated these for us in AD 1889. Booklists today include more recent translations of the letters. Now we will consider the Antichrists. C) ANTI-ANOINTEDS. “Little children, it is last hour; and just as you heard that the Anti-anointed (O antoCristoj) is coming, even now many anti-anointeds (anticristoi) have appeared, from this we know it is last hour” 1Jn 2.18. “... and all spirit which does not confess that Iesous Anointed (Ihsoun Criston) having come in flesh is not from [message] of the God (ek tou Qeou). And this is the [one] of the Anti-anointed (tou


anticristou), the [one] you have heard that he is coming himself [Middle Voice], and is now already in the world” - 1Jn 4.3.
For centuries men have mistakenly labeled the Pope, the Man of Sin, and also the Anti-anointed. These accusers are guilty of mixed metaphors, which is condemned by our standards of writing. The Pope has likewise been confused with the “son of destruction” (perdition), who was Judas Iscariot. All of these enemies of God were in the First Century AD, and the Primacy of the Pope began in AD 600. The popes even declared that the anti-anointeds were heretics, and initially had them excommunicated, and later murdered. (But the Pope is still the False Prophet, and the first one to enjoy “the Primacy of the Pope” was #666; being Pope Gregory I [AD 590-604].) What does John mean by “as you have heard?” Where is the coming of Anti-anointed taught? How about the letter of Peter? “But there were also false prophets ... even as there will be false teachers among you ... even denying the (thn) Householder [Master] (Despothn), The [One; ton] having bought them ...” - 2Pet 2.1. NOTE: This is a deep one! Too deep for me! “thn” is feminine, while “ton” is masculine. But they both refer to the Son of God. I suspect that the definition of “Despothn” may be the culprit. But I have found nothing else that makes sense. “Does not confess that Iesous ... has come in the flesh,” and, “denying the Lord who bought them” seems to equate to the same crime. Although the relationship is vague, nevertheless, technically the two charges are the same. Jude has the same condemnation of these men, “and deny the only Lord God and our Lord Iesous the Anointed” (Jude 4). So then, the message is not so general as some have supposed, but is particularly the anti-anointeds. Who were they? The “spirit” mentioned by John (4.3) is the spirit of prophecy, which was common to all congregations at that time. Anyone claiming to be a prophet, who did not confess that the Anointed had come in the flesh, was a faker! Every “spirit” that confesses that the Anointed has come in the flesh is of God (4.2). This comment is restricted to men claiming the gift of prophecy, and has nothing to do with “ordinary men” confessing that the Anointed came in the flesh. John is giving the guidelines for recognizing true and false prophets. Therefore, all three messages about false teachers, and false prophets, and deniers of Iesous the Anointed, from Peter and Jude and John, are about Anti-anointed! And, much to our good fortune, J. B. Lightfoot has identified them for us. Cerinthus is believed, by Lightfoot, to have been primarily the subject of John’s warning; but others, believed by Lightfoot to be of a date far removed from the prophecy, are also named with the same teaching. But the reader is well-advised to consider them to be of an earlier date than is traditionally taught. (See: Apostolic Fathers, Part Two. Vol. 1, p. 379-80.) This teaching of “no flesh” is called Docetism; from the word “seems” (Heb 12.11, dokei). The false prophets taught that Iesous “seemingly” existed. Here are their propositions: (1) “Cerinthus maintained that Christ descended on Iesous ... ‘Iesous was truly born, truly lived the life in the flesh, truly died. The Docetism therefore does not affect Iesous, but is confined to Christ’” - Ibid.28 (2) “Simon Magus ... maintained that the redeemer had ‘appeared a man among men, when he was not a man, and seemed to have suffered in Judea, when he had not suffered’ (Iren. 1.23.3)” - Ibid.29 (3) “Saturninus ... ‘taught that the Savior was without birth and without body and without figure, but that in semblance he appeared as a man’ (Iren. 1.24.2)” - Ibid.30 (4) “Marcion ... was a pure Docetic. He too postulated a phantom body of Christ” - Ibid.31 (NOTE: “Cerinthus the Heresiarch ... For one of the teachings that he taught was, that Christ would have an earthly kingdom” - Eusebius.32 Today many Premillennial churches teach this teaching, but in AD 324, this was considered heresy.) All of these woes came to a head in about the year AD 66, when the Jews’ war with Rome was begun. The Man of Sin and the anti-anointeds were loosed on the Body of the Anointed when the


apostles were all imprisoned, or else, had already been killed. Peter and Paul were imprisoned in Rome, and John on the Isle of Patmos. The congregations had been warned, but everyone did not take heed. The three evils combined, the Blasphemers, the Man of Sin, and the Anti-anointeds, constitute the “abounding of lawlessness” (Mt 24.12). When men lose their love for the Word of God, then they are ripe for seducers. And, conversely, when they are ripe for seducers, then they lose their love for the Word of God. Many, especially today, are always clamoring for something new: new translations of the Bible, new books on the Dead Sea Scrolls, new theories of interpretation, new cults, new translations of the apocrypha; and this at a time when they should be going back to search for the “old paths” (Jer 6.16). “But the [one] enduring into the end, this [one] will be saved” (Mt 24.13). 7) WITNESS TO ALL NATIONS. “And this, the good message of the kingdom, will be published in whole the house of dwelling (oiko th menh) [world] into a witness to all nations, and then the end will come” - Mt 24.14. “All nations,” and “all the world,” is seen to be limited to the nations where the children of Israel were living; for Paul declares dogmatically that the job was finished: “But not all other (all)* obeyed the good message. For Isaiah says, ‘Lord (hwhy; He Is in Heb.), who has believed the report of us?’ So the Faith from the hearing, and through hearing of Spirit of God (rhmatoj Qeou). But I say, no, not, they did hear? Yes, indeed: ‘The sound of them (Heavens = Governments) went out into all the earth, and the words of them into the house of dwelling’” - Rom 10.16-18; quoting Ps 19.4. NOTE *: “Other” (all) condemned by Moses in the Law, also condemned Muhammad’s, “Allah.” We have seen that the Heavens are the Governments of Israel. Now we have an intermediate Government during the “firstfruits era” (see: Jas 1.18); during the last days of the Old Heaven Iesous’ apostles reigned over Israel. Iesous puts it this way: “Assuredly I say to you, that in the regeneration, when the Son of man sits on the throne of His glory (Acts 7.55, Rev 22.1), you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” - Mt 19.28. This had been stated more certainly before, by Iesous: “Truly, I say to you, as many ever (ean) as you bind on [subjects] of the (tou) earth will have been bound in the heaven, and as many ever (ean) you loose on [face] of the earth will have been loosed in heaven” Mt 18.18. The promise of the inspiration of the Word of God, which the apostles would speak and write, is referred to here. God had already “bound” or “loosed” these issues before the apostles spoke the words. The good message was sent out to Samaria, Ethiopia, Syria, Asia Minor, Greece, Macedonia, Cyprus, Crete, Sicily, and Italy; when Paul wrote to Rome. Sixteen nations had heard Peter on the day of Pentecost, and many were saved. This would indicate that they took the good message home with them, wherever they lived. The word translated “world” is a compound word, consisting of “oikos” (house) and “menw” (remain). “Geo” is the normal Greek word for earth, while “kosmos” is used to represent the whole world. Therefore “dwelling house” seems to designate the residence of the twelve tribes of Israel, which have been scattered abroad. But Iesous is the Harvester of the souls of the saved, and the Avenger of the children of wrath, and the day of judgment is drawing near.


8) THE ABOMINATION OF DESOLATION. A) THE ABOMINATION. “Therefore when you see the ‘abomination of the desolation,’ the [one] spoken through Daniel the prophet, standing in holy place (the [one] reading, he will perceive), then the [ones] in the Judea they will flee on the mountains” - Mt 24.15-16. What is Iesous referring to, written by Daniel? Daniel mentions both the type and the antitype. Iesous is telling the students that the vulgar type, that desecrated the tabernacle of God, in the days of Antiochus Epiphanes; will also desecrate the present physical temple in a similar form. Here is Daniel’s mention of Antiochus: “And I heard her [answer; hn[] one holy one from speaking, and he said, one holy one to certain, the from speaking, ‘When the vision, [of] the daily [sacrifice] and the transgression of desolation, and she giving of both the sanctuary and host trodden?’ And he said to of [me], ‘Until 2300 days (mornings and evenings); and he will be cleansed, sanctuary’” - Dan 8.13-14. Matthew Poole was a Puritan, dying in AD 1679, and his friends published his book written in Latin, into the English language. Their interpretation is attached for your benefit: “Even to the prince of the host; not only against the high priest Onias, whom he put from his priesthood, and sold the high priesthood, 2 Macc. iv, but against God himself, which showed his daring insolence, and God’s patience and permission, for the sins of his people. By him the daily sacrifice was taken away; for he so persecuted the people of God, that he forced them to omit worship of God. The place of the sanctuary was cast down; he took away the use of the temple as to the holy service and sacrifices, commanding that it should not be called the temple of God, but of Jupiter Olympus, whose image he set up in it, and gave the priesthood to wicked men, as Jason and Menelaus” - Poole.33 A multitude of others interpret these verses in agreement with Matthew Poole, but we shall not provide further proof, for this has been standard teaching for many centuries. So then, the “abomination of desolation” is the image of Jupiter in the sanctuary; this is the type. But Daniel even prophesies of the antitype, which Iesous is mentioning here: “And on the overspreading of abominations from desolating (antitype), and until the consummation, and he will be determined, she will give you on desolate” - Dan 9.27. Therefore, we can expect an image of paganism to be introduced into the holy place; and, as we shall see, it will continue on into the temple itself. The end of the war with Rome will bring about the conditions to complete this event. And, this image will be identified shortly. But, the critical message is to “flee to the mountains” when you see this image. What is the “holy place?” B) THE HOLY PLACE. We know that this is a part of the temple, but is that all that it is used to represent? “City of holiness of you, being them (wyh) from (M) saying (rbdm), Zion from saying, Jerusalem, she is a desolation” - Isa 64.10. Possibly, Iesous intended the cities of Judea, by His reference to the holy place. “… and the destroying them, mighty ones and holy people” - Dan 8.24.


Iesous’ warning could be intended to mean the holy cities of Judea, or the dwelling place of the holy people, or the temple, which had a holy place and a most holy place. But, because the temple was on the peak of the mountain, and all of the inhabitants were below the peak; it would be difficult to pollute the temple before defeating all of the people. In light of this fact, many expositors have believed that the land of the holy people equals Iesous’ holy place. “... and so Luke, who hath not these words, possibly gives us in other words the best interpretation of them, chap. xxi.20, ‘And when you shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.’ When, saith our Lord, you shall see the abominable armies stand in the holy 34 place, that is upon holy ground (as all Judea was) ...” - Poole and Johnson. (This is still good advice today, “When you see the armies, flee to the mountains.” But instead people throw rocks, and firebombs, at armies and policemen, today; and then cry like babies when they get hurt.) God has instructions for the wise son: “And way of her (Wisdom, vs 13) ways of pleasantness, and all of path of Me (YT) of her (H) (hytwbytn) peaceful” - Prov 3.17. C) THE DATE. “But now Cestius, observing the disturbances that were begun among the Jews ... took his whole army along with him, and put the Jews to flight, and pursued them to Jerusalem ... the 30th of the month 35 Hyperbereteus [Tisri] (Oct 15, 66 AD) ...” - Wars. William Whiston, 1736, observed that the following account of Cestius’ adventures is when the servants of God fled to the mountains; which he also believed to be the city Pella, as Eusebius had documented. (But this seems to be a very impractical site, for the refugees were tens, or even hundreds, of thousands; and Pella was a very small city. The apostle John writes to the Jewish Christians in Asia Minor.) The narrative is continued by Josephus, to picture an opportunity for anyone to flee from Jerusalem. “And now it was that a horrible fear seized upon the seditious, insomuch that many of them ran out of the city, as though it were to be taken immediately ... who (Cestius), had he but continued the siege a little longer, had certainly taken the city; but ... he was hindered (by God) from putting an end to the war that very day” - Wars.36 This is a popular opinion, among students of Josephus, as to when the servants of God fled Jerusalem. But there were many other opportunities. Josephus relates that some who escaped the rulers of the sedition in Jerusalem were allowed to go free. Then in AD 69, Vespasian and Titus went to Alexandria, Egypt, to decide whether Vespasian should go to Rome to become Emperor; or, whether he lacked the proper military support. While they were gone the war was suspended, although the city was still surrounded. Now we will observe the size, and the original location of the army of Rome. “... and there finding his father (Vespasian), together with two legions, the 5th and 10th ... he (Titus) joined to that 15th legion which was with his father; 18 cohorts ... one troop of horsemen ... There was also a considerable number of auxiliaries ... kings Antiochus, and Agrippa, and Sohemus each of them ... 1000 footmen ... 1000 horsemen. Malchus also, the king of Arabia, sent a thousand horsemen, besides 5000 footmen ... so that the whole army ... amounted to 60,000 ...” - Wars of Jews.37 All the king’s horses, and all the king’s men, assembled at Ptolemais, a city just south of Tyre, in Phonecia. This account falls between Oct. 21, 66 AD (Wars of Jews 2.19.9), and May 6, 67 AD (3.7.3).


We have no date attached to the beginning of the war; but Josephus designates dozens of “true beginnings of the war.” But, Iesous’ prophecy is much more accurate than Josephus’ history! And so, the “abomination of desolation is in the holy place” now. But in case of any skeptics, we will quote one more instance of the fulfillment of Luke’s words: “But when you see the Jerusalem being surrounded under armies, then you will have known that Her (authj) desolation is near” (Lk 21.20). “And thus did Vespasian march with his army and came to the bounds of Galilee where he pitched his camp and restrained his soldiers ... he also showed his army to the enemy, in order to affright them, and to afford them a season for repentance ... And indeed this sight of the general brought many to repent of their revolt ...” - Wars of Jews.38 9) THE GREAT TRIBULATION. “For then he will be great tribulation, such as has not been from beginning of world until of the (tou) now, nor, no, not he will be. And if not those days were shortened, not to ever (an) all flesh would be saved; but through the elect those days will be shortened” - Mt 24.21-22. Note: Verses 17 to 20 are an exhortation to believe verses 15 and 21, about the “Great Tribulation.” The Jews today are still crying about Hitler’s death camps 50 years ago, which is understandable, but the war with Rome was much more devastating to the nation of Israel. Hitler only affected a small percent of the Jews worldwide. But the emperor of Rome had over 80 percent of the Jews, worldwide, at his mercy. Now listen to the prophet Zechariah describe Titus: “’And being (hyhw) in all of the Earth (Israel),” saying He Is (hwhy), “two sides in Her, they will be cut off, they will die, and the third, he will be left in Her (hb)” - Zec 13.8. We believe that “all of the Earth (Israel)” refers to the “whole world,” spoken of by Paul (Rom 10.18). The “Earth” was composed of both unrepentant Jews, and Christian Jews. Iesous’ letters to the congregations of Asia, describe the “Great Tribulation” in Asia Minor, even employing the same term “tribulation” (Rev 2.10). Josephus paints an ugly picture of the consequences of denying the Anointed of God, and even murdering Him. But the prophets of God had been predicting this since the days of Moses, in 1594 BC. (The Prophet, Iesous the Anointed, has been warning us of our present Dark Ages, since AD 67, but who will hear?) Jerusalem was invaded by “robbers,” as Josephus calls them, from all over the nation of Israel; and they were divided into bands, each seeking the supremacy. Eleazer, the son of Simon, was the first to split with the main body of rebels, and he, along with his army, occupied the temple; which because of its higher elevation was the most strategic battle ground. John, of Gischala, had the second best position, in the Upper City; and he also enjoyed a greater number of troops. Simon, the son of Gioras, was in a horrible location, in the Lower City, and the darts of Eleazer’s and John’s followers had the maximum effect, flying downhill. But, he still nursed hopes of supremacy. Finally, there was a body of noncombatant occupants of the city, who filled up the total population, and was abused by all three groups. While Civil War raged within the city, the Romans stormed the walls from without. As you can imagine, death and misery were multiplied on the (12) “nations at war with God.” As the war progressed Famine became a factor, and Josephus describes men killing innocent people for food, or because they were suspected of having food. We have these two accounts of how bad the situation had really become. (1) “The tender and delicate woman among you, who would not venture to set the sole of her foot on the ground because of her delicateness ... will refuse to the husband of her bosom, and to her son and her daughter, her placenta which comes out from between her feet and her children whom she bears; for she


will eat them secretly for lack of everything in the siege ...” - Deut 28.56-57. (2) “There was a certain woman that dwelt beyond Jordan, her name was Mary; her father was Eleazer, of the village of Bethezub ... She then attempted a most unnatural thing; and snatching up her son, who was a child sucking at her breast, she said, ‘O, you miserable infant! For whom shall I preserve you in this war, this famine, and this sedition? As to the war with the Romans, if they preserve our lives, we must be slaves! This famine also will destroy us, even before that slavery comes upon us: -- yet are these seditious rogues more terrible than both the other. Come on; be you my food, and be you a fury to these seditious varlets and a byword to the world, which is all that is now wanting to complete the calamities of us Jews.’ As soon as she had said this she slew her son; and then roasted him, and ate one half of him, 39 and kept the other half concealed” - Wars. Mary was discovered by the odor of her cooking, according to Josephus. Once again, the statistics of the war are: 1,100,000 killed, and 97,000 sold into slavery. But, this is not the limit of the “Great Tribulation.” The Christian Jews in Asia Minor suffered too. (3) “Fear nothing, the [things] are about to suffer, ‘Look, indeed, the Devil is about to throw [some] of you into prison, so that you may be tested, and you will have tribulation ten days (AD 67-77). Be faithful until death, and I will give you the crown of the Life’” - Rev 2.10. (4) “Look, I am throwing her (Jezebel) into a sickbed, and the [ones] committing adultery with her into Great Tribulation, if not they repent of the works of her” - Rev 2.22. The three ringleaders at Jerusalem, where Satan dwells (Rev 2.13), had these rewards: Eleazer was killed in the temple, “moon turned to blood” (Acts 2.20), by John, who was condemned to perpetual imprisonment by Rome. Simon was reserved for the march of triumph in Rome, and then slain. If ever anyone needed God, it was during the Great Tribulation! 10) HERE IS THE ANOINTED! “Then if someone says to you, ‘Look, here is the Anointed!’ (O Cristoj). Or, ‘There!’ do not believe. For false-anointeds (yeudocristoi) and false prophets (yeudoprofhtai), they will give great signs and wonders, so as to deceive, if possible, even the elect” - Mt 24.23-25. What does, “if possible” mean? Does that mean they did, or they did not? The Bible teaches that some would be blotted out of the Book of Life. In order to be blotted out, first of all, you have to be written into the Book of Life. But then, “God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (1Cor 10.13). James puts it this way: “No one will say when he is tempted, ‘I am tempted by God’ ... But each one is tempted when he is drawn away by his own desires and enticed” (1.13-14). Abraham was tested by God, when he was told to offer his son Isaac on the altar; but, he passed the test. Job was tested when his sons and daughters were killed, and all his cattle were rustled, and his body stricken with boils; but, he passed the test. What does, “if possible” mean? Paul said that there would be a “falling away” when the Man of Sin was revealed, but were they the “elect?” All things considered, it seems to mean that the elect were deceived by the Man of Sin. The false prophets (24.11) were listed as: Blasphemers, and the Man of Sin, and Anti-anointeds. But, now I have run out of suspects for this verse about the false anointed. Possibly verse eleven is limited to the Blasphemers: Alexander, and Philetus, and Hymenaeus, and the early anti-anointed, Simon Magus. Then the present verse would describe the Man of Sin, Ignatius; and the anti-anointeds: Cerinthus, and Marcion, and Saturninus, who were of a later date. This would agree with Paul saying that the Man of Sin would be “restrained” until


John was “taken out of the way.” The later date of these last anti-anointeds would also harmonize with this interpretation. But then, the reader is able to decide for himself. Bear in mind that this is before the fall of Jerusalem in AD 70, and your judgment will be more likely to be true. 11) THE COMING OF THE SON OF MAN. “For as the lightning comes from east and flashes to west, so also will the coming of the Son of the man (O Uioj tou anqrwpou) will be” - Mt 24.27. A) THE COMING AS LIGHTNING. Iesous had already described His coming, earlier in the book of Matthew, to consist of two parts; sometimes the two are described together, as though they were one event; and at other times the two are described separately. This is the cause of confusion for some, but that does not necessarily have to be the case. Here the two parts of Iesous’ coming are related together: “For the Son of man (O Uioj tou anqrwpou) is going to come in the glory of the Father (tou Patroj) of Him with the messengers (saints - Jude 14) of Him, and then He will reward each according to the works of him” - Mt 16.27. The just, and the unjust, are described together in this place. The reward of the just is to be resurrected to heaven. Then, to further confuse the matter, the reward of the unjust is divided into two groups: the living and the dead. The dead, of the unjust, are resurrected with the living Elect, and the dead of the just. This is made certain in Matthew and Hebrews that the living and dead servants of God are resurrected together: “And all these, having obtained a good testimony through [practice] of the faith, did not receive the promise of the (tou Qeou) God, concerning us, having provided something better, so that they should not be made perfect apart from us” - Heb 11.39-40. What is necessary, in order to comprehend the Bible, is to associate components of a whole picture, and to integrate them together in the proper manner. This relates to the little children assembling picture puzzles. God expects us to have the wisdom of little children, in order to understand His message. He has not stated everything dogmatically, as you should know, from our study of symbolism. (See: Chapter 2, “Heaven and Earth, and Elements.”) The writer of Hebrews connects all of the children of Faith, from Abel to “us,” in one grand resurrection. (But remember the “Three General Resurrections,” Chapter 4.) The word “us” limits the resurrection to the First Century AD, with more to follow in a subsequent resurrection. (The Pope has invented a lie, long ago, that there are only two resurrections; but Paul lists three of them together; see: 1Cor 15.23-24.) This resurrection of dead and living servants of God would lead to total darkness by itself. Therefore, we must put other pieces of the puzzle with this one. The other pieces make clear that the just and unjust are resurrected together, from the “dust of the earth” (Dan 12.2). “But the Son of the man (O Uioj tou anqrwpou), He might have come in the glory of Him ... then He will sit on throne of glory of Him. And all the nations, they will be gathered before Him, and He will separate them one from another, just as the shepherd separates the sheep from the goats” - Mt 25.31-32. Now we have two pieces of the puzzle: A) From Abel to “us” will be resurrected at the same time; and: B) The just and unjust will be raised together. However, this is still a partial picture. We must add another piece to the puzzle. Think of the children’s picture puzzle with only one piece remaining unconnected. That should not be too difficult for an adult, should it? What is left? Some people are left


behind, and are recorded to be witnesses of this resurrection. “And then the Sign of the Son of the man (tou Uiou tou anqrwpou), he will appear in Heaven (Government of Israel) ... And He will send the [human] messengers of Him with great sound of a trumpet, and they will gather the Elect of Him from [place] of the four winds, from farthest part of Heavens (Governments of Israel in Dispersion) as far as farthest parts of them” - Mt 24.30-31. See also: Rom 8.19. Iesous’ dead and living servants are resurrected, along with the dead sinners, and the “living lost” of the world are left behind. This is how we know that there is another resurrection for the New Covenant Age; or, for New Jerusalem. Paul lists the three primary resurrections (1Cor 15.23-24), which are: Iesous, in AD 32; and the “Old Heavens,” in AD 77; and then the “New Heavens,” at the end of the world. But Iesous’ coming with rewards is also described for the men of earth, who are to be left behind. God will, “call His servants by another name” (New Jerusalem - Isa 65.15, 17-19). “They say to Him, ‘He will destroy bad badly, and the vineyard he will give to other vinedressers who will render to him the fruits in the seasons of them” - Mt 21.41. (See also: Mt 22.2-3, 7.) Now we have two comings of the Son of man described. One is all glory for the faithful servants (Heb 11.39-40). The second is glory and wrath for the just and unjust (Mt 16.27). The third description of the coming of the Son of man is all wrath (Mt 21.41). And all the pieces fit! The present “coming” (Mt 24.27), seems to be all wrath! B) THE LIGHTNING. We have a couple of possibilities for the meaning of the lightning. The first option would be how swiftly the armies of Roman, and their satrapies, all came together on such short notice. This has been quoted; see: Note 34. Vespasian with the 15th legion, and Titus with the 5th and 10th legions, and kings Antiochus and Agrippa and Sohemus and Malchus, all assembled together at Ptolemais. Like “lightning from the east to the west” they came together from all over the Roman Empire in no time at all. The second option would be the rapid conquest of Galilee. 40 Japha - 15,000 destroyed, and 2,130 captives; on Nov. 10, 66 AD - Wars. Samaritans taken on Mount Gerizzim - on Nov. 12, 66 AD - (3.7.32). Jotapata - 40,000 slain, and 1200 captives; on June 15, 67 AD (3.7.35). Ptolemais - received Rome gladly on June 18, AD 67 (3.9.1). Joppa - 4,200 died at sea; no date (Wars).41 Taricheae - 6,500 killed, 36,400 slaves; on Aug. 23, 67 AD (Wars).42 Could this be what Iesous meant by the “coming of the Son of the man?” When we consider that some cities, in our history of war, required two or three years to overcome, this could represent lightning to the Jews in Jerusalem. Josephus tells of the great mourning in the city of Jerusalem when his command at Jotapata was defeated. In September, the cities of Gamala and Gischala, just a little over 100 miles north of Jerusalem, were taken with ease. Then we have a third option for the “lightning” when the Son of the man came with rewards. Vespasian went to Alexandria, Egypt, after the murder of the emperor, Vitellius, on about Nov. 18, 69 AD. “Titus returns from Alexandria, with his army ... to Raphia ... to Gaza ... to Ascalon ... to Jamnia ... to Joppa ... to Caesarea ... Titus ... resolved to set his forces in order at that place (Caesarea) before he began the war” - Wars.43 Josephus pictures a rapid movement of the troops, from Egypt to Israel, with an urgency which


might be compared to a “lightning” movement. One of these options, or all of them combined, could possibly be the meaning of the prophecy. But the time frame in which we find it, almost insures that it was some event during this span of history. 12) THE EAGLE AND THE CARCASS. “For wherever may be the carcass, there the eagles will be gathered together” - Mt 24.28. Daniel, the prophet, has foretold this event in 562 BC, with these words: “Seventy sevens (weeks) downing you, against people of you and against city of holiness of you ... And the mighty covenant to many, one seven [established], and middle of the seven (Week), He will end her, sacrifice and offering, and overspreading abominations from desolation, and until consumption, and he (N) will determine her (H), she will give you against desolate” - Dan 9.24, 27. The apostle, James, also helps describe the carcass: “For as the Body without [presence] of Spirit (Pneumatoj) is dead, so also the Faith without [evidence] of the (twn) works is dead also” - Jas 2.26. Israel has been the Body without the Spirit for a long time. Ezekiel describes the Spirit of God leaving Judah, before 588 BC, which was a type of Iesous leaving them. “And profit glory of He Is (hwhy) from against midst of the city and he stood against the mountain, that east to city” - Eze 11.23. (See the stages of the Spirit withdrawing from Jerusalem: Eze 9.3, 10.4, 10.18-19, 11.23.) This was the departure of the Spirit of God leaving the first temple, but then, He put His Spirit into the second temple also; which was Iesous. (See: Hag 2.7.) Iesous is “the brightness of His glory and the express image of His person” (Heb 1.3). The antitype to Ezekiel’s story is told by Matthew, and occurred in AD 32. “See! The house of you is left to you desolate; for I say to you, no, not you shall see Me from now until no you say, ‘Blessed The [One] coming name of Lord!’ (Kurio). And going out the Iesous (O Ihsouj) was departing from [place] of the (tou) temple …” - Mt 23.38-24.1. Luke tells us about the antitype, Iesous, being on the mountain, which is on the east side of the city (Mount of Olives), and then ascending to Heaven (Acts 1.10-12). The expression, “till you say,” implies that they will see Him again. This is basic grammar. But, the churches do not teach this message. Paul teaches this message in Romans (8.19-23, and Chapters 9-11). This is the message of Revelation, and does not apply to Matthew 24, but is a series of prophecies until the End of Time. So then, the message in Matthew is limited to AD 77-78, and the founding of New Jerusalem. But the message in Iesous’ Revelation goes unrestricted to the End of Time. We have the carcass pegged, but what is the “eagle?” “... when at a crisis in the fighting, the standard-bearer of his legion was seriously wounded, Augustus himself shouldered the Eagle and carried it for some time” - Seutonius.44 Josephus goes into more detail: “Then came the ensigns encompassing the eagle, which is at the head of every Roman legion, the king,


and the strongest of all birds, which seems to them a signal of dominion, and an omen that they shall conquer all against whom they march ...” - Wars.45 Historians tell us that they worshipped the standards of “Eagles” as gods, and also the emperor. This is “the abomination of desolation spoken of by Daniel, the prophet.” “And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought ensigns (Eagles) to the temple, and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus 46 imperator, with the greatest acclamations of joy” - Ibid. Iesous had predicted the future in the most detailed manner, and Josephus has recorded the fulfillment of His prophecy, as though he were a religious fanatic, out to search for a fulfillment of every detail of Iesous’ prediction. What comes next? Did it happen as described? 13) THE SUN DARKENED. “And immediately after the tribulation of those days the Sun (King) will be darkened, and the (Priesthood) Moon will not give the light of her (authj); and the Stars (Jewish Prophets) will fall from [place] of the (tou) Heaven (Government), and the powers of the (twn) Heavens (Governments of 12 Tribes) will be shaken” - Mt 24.29. The Pope and the Papacy have a very unique definition of “immediately.” The fact that men have believed it for centuries is both amazing, and disgraceful. This is called, “Rationalization.” “The answer to the question of v 3b, ‘What will be the sign of your coming?’ Immediately after ... those days: the reducing of time between the tribulation mentioned, and the rapture has been demonstrated to be Matthew’s use of literary effects of the Old Testament prophecy by which the assurance that a prediction is true may be emphasized through indications that the time is near at hand. While it is debatable that this is a trustworthy way of interpreting the Old Testament prophesies, we will use it here, for Matthew knew that the resurrection had not come immediately after the fall of Jerusalem, and therefore we doubt that he is accusing Jesus of an error in calculation” - Mt 24.29; New American Bible, Archbishop of Washington, 1986. (The Protestant church doctors also write, frequently, “The apostles expected Iesous to return in their lifetimes. But they were wrong.”) What does immediately (Strong’s #2112) mean in the other verses of the New Testament? Here are two samples: (1) “And reaching out the hand, the Iesous (O Ihsouj), touched him, saying, ‘I am willing, be cleansed.’ And immediately (#2112) the leprosy of him was cleansed” - Mt 8.3. (2) “‘Brother Saul ... so that you will see again ...’ And immediately (#2112) fell from of the eyes of him [something] as scales, and he saw again, and arising he was dipped” - Acts 9.18. The New Testament does not employ the word euqewj (#2112), which is defined, “immediately,” to mean after 1900 years. This is preposterous! But then, we must be fair. The Pope’s writers distinctly said “the use in Old Testament prophecy.” [Ha, ha. Immediately is not in the Old Testament.] But Daniel employs the word hour, and it is always to be taken literally. Isaiah frequently prophesies about that day. But then, he is referring to a 24 hour day, or else, a prophetic day of one year; but only once, to the best of my knowledge, does a day represent 1900 years, or more. This is in, “The Parable of Creation,” where the “Seventh Morning” is from the resurrection in AD 77, until the End of Time. But then, this is after the resurrection, and not before it, as the Pope’s writers contend. Now God identifies


the prophetic day equaling one year for us, in Ezekiel: “And I, giving of Me (YT) to you year of iniquity of them, to (L) from (M) numbering days, 390 days; and you will bear her, iniquity of house of Israel ... day to (L) year, day to (L) year, giving of Me (YT) to you” - Eze 4.5-6. The reader can readily see that “immediately” does not mean 1900 years anywhere in the book of Matthew; or, in any other New Testament book. Only the “Parable of the Seventh Day” will last for over 1900 years. Why then does everyone believe the Pope? Iesous the Anointed is who you should believe! An “hour” in prophecy is sometimes “15 days,” and it is even expanded to “15 years” at times. However, an “hour” is not immediately! (See: Rev 3.10, 8.1, 9.15. The hour is either 15 days or 15 years in these verses, but this is determined by history.) Four propositions are predicted to occur immediately after the tribulation, and these are: A) The Sun will be darkened, B) The Moon will not give its light, C) The Stars will fall from Heaven, D) The Powers of Heaven will be shaken. Josephus has recorded three of these propositions, and the apostle John recorded the other to have been completed in AD 32. A) THE SUN IS DARKENED. The Sun is the king of Israel, even though he was not reigning at that time. Iesous (Ihsouj) tells us: “I know the works oof you ... And you hold fast to the name of Me, and you will not deny the faith of Me, even in the days in which Antipas was the faithful witness of Me [by dying], who was killed along side you, where Satan is dwelling [spoken in AD 67]” - Rev 2.13. (Satan’s dwell in Jerusalem was during the war with Rome; AD 66-73.) Iesous describes unbelievers as faithful, when they fulfill His prophecies; but, this does not necessarily mean that they believed in Him. However, we are not to judge Antipas as either faithful to the teaching, nor as unfaithful; but only as faithful to the prophecy. (1) “... for the first man they meddled with was Antipas, one of the royal lineage, and the most potent man in the whole city (besides the Romans), insomuch that the public treasures were committed to his care ... him they took and confined, as they did in the next place to Levias, a person of great note, with Sophas ... both of them were of royal lineage also” - Wars (2) “... and so they cut the throats of those that were in custody there” - Ibid. Now Israel was without a king, and so, “the Sun was darkened,” in about October, 67 AD. B) THE MOON NOT GIVE HER LIGHT. “... for those darts that were thrown by the engines came with that force, that they went all over the buildings, and reached as far as the altar, and the temple itself, and fell upon the priests ...” - Ibid.49 The Levitical priesthood was the Moon. “Heaven and Earth,” equals Israel. Josephus dates this event about Nov., 69 AD. This is the prophecy in Joel and Acts, “the Moon to blood.” Here it is further fulfilled: “... Eleazer and his party opened the gates of this temple and admitted such of the people as were desirous to worship God into it. But John made use of this festival as a cloak for his treacherous designs ... while the people that stood trembling at the altar, and about the holy house, were rolled on heaps together, and trampled upon, and were beaten with wooden and with iron weapons without mercy. Such also, as had differences with others, slew many persons that were quiet ...” - Ibid.50


Amid all of the hatred, and Civil War, Eleazer remembered his God, and had hopes that others would remember Him too. The “persons that were quiet,” who were in the temple, possibly; nay, probably, included some of the priests; or, the Moon. This is dated about April, 70 AD. C) THE STARS OF HEAVEN WILL FALL. The Stars of Heaven (Government) were the Jewish prophets of God. “The vision and prophecy were sealed” during the 70 Sevens (Weeks). The last Jewish prophet is described: “And a certain one of them, Caiaphas, being high priest of that year, said to them, ‘You do not know nothing, nor do you consider that it is expedient for us, that one man should die in behalf of the people, and the whole nation should not perish.’ Now this he did not say from himself; but being high priest of that year he prophesied that Iesous (Ihsouj) was about to die …” - Jn 11.49-51. Iesous prophesied that “the Stars would fall” immediately after the tribulation, but we have no record of any Stars in Heaven (Government of Israel) at that time. The intent of the statement could possibly mean that there would never be a Jewish prophet again. And, we know that this is true. Another option is that immediately was concerned with the completion of the entire process, and not necessarily each component of the process, all at the same time. The third possibility is that the “Stars” refer to “princes of the kingdom,” in this case. This is improbable, because we have no similar use of the symbol, “Star” with Israel. The first two seem more probable to us. Now, we should consider, “Is this rationalization?” The Pope has been accused of rationalization; and the Protestant church doctors; but are we guilty of the same thing? We hope that the difference is obvious to all. The Pope, and his boys, mess around with the words in the Bible to prove that the message is wrong. We are hypothesizing to see how the message can be true. Quite a difference! D) THE POWERS OF THE HEAVENS SHAKEN. The “Heavens” are the Governments of Israel. The plural word is used to represent the transition of the Government from one king to the next through the length of time since David became the king of Judah, in 1050 BC. Israel petitioned him to become their king also, in 1043 BC. During the Babylonian captivity, the prophets of God, and the priesthood, ruled the congregation of Israel; moreso the prophets than the priests. At times the “elders of the congregation” are mentioned to have some input into the Government of the people. But now, all the powers of the Heavens have been removed. The “New Heaven and a New Earth” will replace them. But that is a story for Revelation. 14) THE SON OF MAN ON THE CLOUDS. “And then he will appear the sign of the Son of the man (tou Yiou tou anqrwpou) in the Heaven (Government), and then all the (12) tribes of the Earth (Israel), they will mourn (repent), and they will see the Son of the man (O Uioj tou anqrwpou) coming on the clouds of the Heaven with power and great glory” - Mt 24.30. The present Heaven (Government) of Israel was singular in verse 29, while the sequential Heavens (Governments), from the beginning, were in the plural. Now we are back to the singular and present Government. Josephus continues his account of the rebellion against Rome until “the 15th day of the month Xanthicus [Nisan]” (Wars 7.9.1); which was about April 1, 73 AD, or 74 AD. And he even goes beyond this event without mentioning a date. Therefore immediately following the tribulation would seem to be after AD 74. We have three historical events described in this verse (30), under consideration: A) The Sign of the Son of Man, B) The Earth Mourning, and: C) The Son of Man Coming on the Clouds. A) THE SIGN OF THE SON OF MAN. “The indicating this, of the Holy Spirit (tou Pneumatoj tou agiou) The Way (Iesous) of the holies (twn


agiwn) not yet to have been revealed [place] of the (thj) first tabernacle having standing (pres. Ptcp;
referring to AD 66)” - Heb 9.8. The first tabernacle is described in verse 2, “For a tabernacle was prepared: the first part, in which is the lampstand, the table, and the showbread, which is called the sanctuary; and behind the veil, the part of the tabernacle which is called the Holiest of All” - Heb 9.2-3. The writer describes the Holy Place to be the “first tabernacle,” and the Holiest of All to be the “second tabernacle.” This message from the Holy Spirit relates to Iesous’ prophecy, “Not one stone shall be left here upon another, that shall not be thrown down” (Mt 24.2). Iesous is “The Way, The Truth, The Life” (Jn 14.6). The entire nation of Israel, located over the whole world, or Roman Empire, had heard Iesous’ prophecies against Jerusalem and the temple. When the temple fell, then some would know Him, if “they did not continue in unbelief” (Rom 11.23). B) THE EARTH MOURNING. “For the earnest expectation of the Creation (Heaven and Earth = Israel) eagerly waits for the revealing (resurrection) of the sons of the God (tou Qeou). For the [one] was subjected to futility, the Creation (Israel), not willingly, through other [Way], The [One] subjecting on hope; for the Creation, even herself, will be delivered from [despair] of the bondage of corruption into the liberty of the glory of the children of the God (tou Qeou). For we know that all the Creation (Israel) groans and labors in birth until the now. But ot only [they], but also ourselves having the firstfruits of the Spirit (tou Pneumatoj), even we ourselves groan in ourselves, eagerly waiting Adoption (resurrection), the redemption of the Body of us” Rom 8.19-23. Paul had prophesied that some of Israel would be saved by the resurrection, “if they continue not in unbelief.” Iesous and His apostles had been publicly teaching the resurrection was at hand for 49 years (AD 28-77). The scoffers, who had heard the message, and laughed it off, would now see the resurrection for themselves. The second of “Three General Resurrections” was in AD 77. The prophecies that some, who were living with the elect, would see the resurrection, besides Romans 8.19-23, are: (1) “… from having observed [richness] of the noble works hey will glorify the God (ton Qeon), in Day of Visitation” - 1Pet 2.12. (2) “Look, He is coming with [glory] of the (twvn) clouds, and all eye will see Him, those, they had pierced Him (Romans). And all the (12) tribes of the Earth (Israel), they will all mourn over Him. Yes, truly!” - Rev 1.7. Revelation was written in AD 67, and the resurrection was in “ten days” (Rev 2.10), which in prophecy is sometimes “ten years.” The Sadducees did not believe in eternal life, but the Pharisees did. When they saw the resurrection with their own eyes, who were away from Jerusalem and in areas populated with Christians, and realized that they were left behind; this would promote “mourning.” Zechariah tells us the Spirit of God was involved: “And pouring of Me (YT) on the house of David (Iesous) and on ‘he will dwell’ of (New ) Jerusalem, Spirit of Favor and Supplication; , and the coming them against of [Me] of whom piercing them. And mourning them for Him as from mourning for the [only] child, and grieving for Him as grieving for the firstborn” - Zec 12.10. The Jews had heard the message of Iesous, and even tried Iesous’ witnesses in their synagogues, so that, they were familiar with the words that save the soul. The “Dipping of the Holy Spirit” had anointed the Body, as it had the Jewish Christians on the day of Pentecost; and as it had Cornelius, and the Gentiles, when they were added to the kingdom. And a New Covenant was instituted! Iesous had


told it: “For truly, I say to you, till ever (an) the Heaven (Government) and Earth (Israel) pass away (AD 74), no, not one jot or one tittle will pass from [letter] of the (tou) law till ever all he is come” - Mt 5.18. But, what about the remnant of Israel that was to be saved? C) THE SON OF MAN COMING ON THE CLOUDS. “For the Lord Himself (O Kurioj autoj) will descend from heaven with a shout, with voice of an archangel, and in trumpet of God (Qeou). And the dead in Anointed (env Criatw) will rise first, then we the [ones] living, the [ones] remaining will be caught up together with them in clouds into a meeting of the Lord (tou Kuriou) in air. And thus we will always be with Lord (sun Kuriw)” - 1Thes 4.16-17. (For parallel accounts see: Dan 7.9-10, 13-14; 1Cor 15.23-24, 50-58; Rev 5.13, 7.9-12, 14.1420, 19.11-18. Especially read Revelation [14.14-20], and take note that Iesous did not return to earth, but only to the clouds; and there the saved of earth met Him in the air.) 15) THE GREAT GATHERING. “And he will send the [human] messengerss of Him with a great sound of a trumpet, and they will gather the Elect of Him from [place] of the (twn) four winds, from farthest parts of Heavens (Governments of 12 Tribes) as far as farthest parts of them” - Mt 24.31. The reader must avoid the mistake of trying to interpret this literally, in order to have any understanding. Iesous is a Teacher of parables, and a Prophet of symbolism. We will compare the Old Testament prophecies of The Great Gathering. “And being (hyhw) in day, the-that, Lord of [me] (ynda), He will increase Hand of Him second [time] to buying of remnant of people of Him whom He will remnant from Assyria and Egypts (Always plural), and from Pathros and Cush, from Elam and Shinar, from Hamath and from the Islands of the Sea” - Isa 11.11. Chapter 11, of Isaiah, begins with the anointing of Iesous, when He was dipped by John the [one] of the Dipping, and the Heavens opened and the Holy Spirit descended like a dove and lit upon Him. Then the message of peace is pictured, which the Prince of Peace came to earth to publish abroad. The time is the First Century AD, and nothing like this happened in Judea. But Iesous was teaching a resurrection, and this describes The Great Gathering in Heaven, at the resurrection -- in part! The New Jerusalem would be the congregation of the Lord -- on earth! The Jews would be converted in all of these lands, and their return to Jerusalem would be to spiritual Jerusalem, and not, to the land of Canaan. A change of “state” is described, and not a change of geographical location. They had been “servants of sin,” and turned to become “servants of the living God.” “‘And the bringing them, of all of brothers of you from all of the nations, an offering to He Is (hwhy) in horses and in chariot and in covered [wagons], and in oxen and in camels, to mountain of holiness of [Me] [New] Jerusalem,’ says He Is (hwhy) ...” - Isa 66.20. Again, this is dated to be in the First Century AD, by the words, “New Heavens and a New Earth,” in verse 22. However this did not happen physically; but rather, it was fulfilled spiritually. “Heavens” is in the plural*, and some went to Third Heaven, to be with God; while others became the New Earth, under the Government of the New Heaven; which is Iesous. Iesous is the New Sun (King),


and the New Moon (High Priest) and the Morning Star (Living Prophet). NOTE *: “Heavens” is alwas plural because the Sun (King) ruled in the “day”; and the Moon (Priesthood) and the Stars (Prophets) ruled in the “night.” Therefore, “The Great Gathering” was partially accomplished by the raising up of the spirits of the men of earth to Third Heaven; which is the Eternal Abode of God. The additions of the spirits of man changed the Eternal Abode of God into the New Third Heaven. [Although earth is also the abode of God, it is not eternal.] The remainder of “The Great Gathering” was realized in “one day;” or, in “twelve months.” See: Isa 66.8. Therefore, “one day” is the equivalent of “one year” in this prophecy. This “year” began in AD 77, and was completed the following year; or, in AD 78. The “leaves” of the Tree of Life were for “healing the nations”; meaning, “Israel.” The “leaves” probably also heal today. See: Rev 22.2. And, this is the preterist method of interpreting the “coming of the Son of the man (tou Uiou tou anqrwpou) on the clouds of the Heaven in power and great glory” (Mt 24.30). This was announced by Iesous, in AD 32, and every detailed step along the way was accurately foretold, being the establishment of the “Kingdom of God.” The following chapter will examine Iesous’ commentary on the “Kingdom of the Heavens,” after He had detailed the history of Israel leading up to this event.

12 IESOUS’ COMMENTARY ON HIS COMING (Mt 24) Iesous’ “coming on the clouds” (24.30), and the “Great assembly” (New Jerusalem; 24.31), had established the kingdom of the Heavens both in Third Heaven and on earth. These historical events constituted “predestination,” which was that some of Israel would be saved before the rapture, and another portion of Israel was redeemed on earth, after seeing the “elect” raised up to Third Heaven to be with their Maker. Sadly, most of Israel was never saved at all! Therefore, “And so all Israel will be saved” (Rom 11.26) is interpreted by, “For they are not all Israel who are of Israel” (Rom 9.6). Only those whose hearts were right with the Lord of Israel were considered to be “Israel,” by God and His


prophets. Paul taught that this was a spiritual message hidden in “the letter of the law.” God had reserved the understanding of the message until the time of Iesous’ “ones sent.” See: 1Cor 2.7. Paul clearly declared, “So then those who are of faith are blessed with believing Abraham ... And if you are the Anointed’s, then you are Abraham’s seed, and heirs according to the promise” (Gal 3.9, 29). By the use of the word “heirs,” Paul meant that they would “inherit” the promise -- in the future! Although Paul wrote the explanation of this thought also, we will quote Peter’s comments, “Blessed be the God ... who ... has begotten us ... to an inheritance incorruptible and undefiled, and that does not fade away, reserved in Heavens for you” (1Pet 1.3-4). Therefore Paul’s words, “inherit the kingdom of God” are seen to mean be resurrected to Third Heaven. After the chronology of the “coming of the Son of man” was finished, then Iesous delivered a commentary on both the “coming” and the “kingdom of the Heavens.” I. THE COMING OF THE LORD. 1) SUMMER IS NEAR. “But from the parable of the fig tree learn: When already the branch of her, she becomes tender and she puts forth the leaves, you know that the summer [is] near. Thus you also, when you see all these [things], know that she is near, on doors” - Mt 24.32-33. [Compare: Mt 24.30.] A) THE FIG TREE. Now Iesous had ended the chronological chain of events leading to the “Coming of the Lord,” and Iesous’ audience was presented with an exhortation to believe these signs, when they should observe them in the future. These signs would include the “abomination of desolation,” and “fleeing to the mountains,” and the “great tribulation,” and “the eagles gathered where the carcass was,” and “the Sun (Antipas) darkened,” and finally, “the Son of man coming on the clouds of the Heaven.” Although this does not seem to refer to the symbol, “the fig tree,” but only to the fact that these signs are similar to summer following the budding of the “leaves of the natural fig tree;” (or, the “unsymbolic”, fig tree); nevertheless, the symbolic “fig tree” was connected to symbolic summer too. Perhaps this was symbolism. Joel had something to say about fig trees: (1) “The vine, the drying her (H), and the fig tree she is withered; pomegranate, and palm, and apple tree - all of trees of the field, they are withered; surely the withering joy from sons of men” - Joel 1.12. [The “fig tree” was Israel’s fall in 721 BC.] Sometimes the prophets of God describe the past to set the scene for the prediction of the future. Joel had described the four plagues, which were in one generation, and he asked, “Has anything like this happened in your days, or even in the days of your fathers?” - 1.2. The ten northern tribes were carried off captive in 721 BC, and the four plagues were kings of Assyria: Pul (769-760), and Tiglath-Pileser (753-737), and Shamaneser (729), and Shalmaneser again (723-721). Therefore the “fig tree,” mentioned by Joel, represented the ten northern tribes of Israel. This “past” fall of Samaria, when Joel wrote, was mentioned to introduce the prophecy of the fall of Judah in 588 BC. See: Joel 2.10. Then Iesous had cursed the present “fig tree,” in AD 32: (2) “But [first] of morning, returning into the city, He was hungry. And seeing one fig tree on [side] of the road, He went on her and found nothing on her, if not leaves only, and said to her, ‘No fruit he will come from you into the age.’ And immediately the fig tree she was withered” - Mt 21.18-19. This is the curse of God on Israel, in that day. And the Judaizers today, who teach that the Sabbath remains, and that the law is still in effect, would do well to take note. In Joel, and Matthew 21, quoted above, the fig tree signified Israel. Maybe this is true of Chapter 24. “When is summer?” The


second symbol, “summer,” may make the meaning clear. B) THE SUMMER. God mentioned, “summer fruits,” throughout the Bible. See: 2Sam 16.1, Isa 16.9, 28.4, Jer 40.10, 48,32, Amos 8.1, Micah 7.1. The prudent man will naturally make the connection between “Harvest” and “Summer fruits.” The new “fig tree” was the spiritual Jerusalem; or, Iesous Body which was named the “From Calling” (ek klhsia). Then the “harvest” was the resurrection; which intimates summer. In fact harvest was equated to the resurrection by Iesous: “But the enemy, the [one] sowing them is the Devil, but the harvest is the end of the age, and the reapers are angels” - Mt 13.39. Now, summer, and harvest, and reapers, and end of the age are all concretely connected. The context in which these words are used is to describe the resurrection. The “tares” are burned (Hell), and the “wheat” is gathered into My barn (Heaven). See: Mt 13.30. C) THE BRANCHES. (1) “… The kingdom of the Heavens (Governments) is as a grain of mustard, which a man taking sowed in the field of him, which indeed is smaller [than] all of the seeds; but when it is grown it is greater [than] [size] of the herbs and he becomes a tree, so that the birds of the Hheaven (Sky) to have come to nest in the branches of him” - Mt 13.31-32. The man is Iesous, and the field is the “whole world” (Rom 10.18); or, the Roman Empire; and the birds of the air are generally the nations of the earth; but specifically Babylon and Egypt (Eze 17); and the “branches” are: (2) “I Am (egw eimi; hyha – Heb.) the true vine, and The Father of Me (o Pathr mou) is the vinedresser … I Am (egw eimi; hyha) the vine, you are the branches. The [one] remaining in Me, and I in him, this [one] bears much fruit; for without Me you are not able to do nothing” - Jn 15.1. And so, the “kingdom of the Heavens” is the fig tree referred to by Iesous, and the “Harvest” is summer; or, the resurrection, and Iesous’ “servants” are the branches, and physical Israel is the “branches that were broken off” (Rom 11.20). But then, “The mercy of He Is endures to ever.” And so, Paul taught that “if they continue not in unbelief, the branches would be grafted back in; for God is able to graft them back in” (Rom 11.23 - paraphrased). The reader is qualified to determine if the resurrection is what Iesous intended by His “parable of the fig tree.” 2) THIS GENERATION. (1) “Trultly, I say to you, no, not ‘this generation’ will by no means pass away till ever (an) all these [things] he might have come himself [Middle Voice]” - Mt 24.34. The meaning of “this generation” was confirmed by a similar verse: (2) “Truly, I say to you, some are standing here (c. AD 31) ‘who no, not will not taste of death’ till ever (avn) they will see the Son of the man (ton Yion tou anqrwpou) coming Himself [Middle Participle] in the kingdom of Him” - Mt 16.28. The National Council of Catholic Bishops has been exercising independent authority from that which the Pope authorizes, and this is seen in their comment on this subject:


(3) “There are some standing ... come in power: understood by some to mean the founding of his kingdom on earth in and through the church; but probably, a reference to the nearness of the resurrection.” The expositor is taking the words literally, about “this generation,” and we have no symbol defined for this phrase to suggest another meaning. So then, “the good message was published in all of the world;” and the “great tribulation” came upon “this generation;” and “anti-anointeds came, along with false prophets;” and Jerusalem, and the nation of Israel, was “turned to darkness.” Every proposition was accomplished, which was prophesied, up to this point; and even, to the end of the chapter. “This generation,” is technically “the generation herself,” in the Greek. The translators all agree, it is only the translators that cause division among the people. When this was consummated, “Heaven and Earth” (Israel) was gone (Mt 24.29), and the Judgment Day soon followed. 3) MY WORDS SHALL NOT PASS AWAY. (1) “The Heaven and the Earth (Israel) will pass away, but the [ones], words of Me, no, not they might have passed away” - Mt 24.35. Several times Iesous had mentioned that the Scribes and Pharisees were plotting to kill Him. Although He allowed this to happened, in order to be an offering for sin, He assured His students that His words would live on. Israel did not continue as a nation, but Iesous’ words did live on. (2) The greatest error in the church teachings today is not to understand this message. Iesous is named “The Word of the God” (Rev 19.13). “Man, he will not live on bread alone, but on all saying through mouth of God” (Mt 4.4). However, the law is “passing away” (2Cor 3.7, 11, 13). The translations are all wrong, and these are all present participles; “passing away”. Iesous’ “coming on the clouds” has passed away. The war between Israel and Rome has passed away. The “original” Man of Sin has passed away. The “original” anti-anointeds have all passed away. Therefore, some of the Bible is intended, today, to teach by example, and other portions of Iesous’ words (Revelation) are instructions for life today. The “words” are preserved for us, but that does not mean that they are all still in effect. “The coming of the Son of man on the clouds with power and great glory” is past! The message that is particularly for the 1990s only is in Chapter 20, of Revelation. (3) “The Love never fails. But whether prophecies, they will pass away; or tongues, they will cease; or knowledge, it will pass away. But we know from part and we prophesy from part. But when she might have come the “perfect” (prophecy - Revelation), then the [one] from part, he will pass away” - 1Cor 13.8-10. While listing three of the “gifts of the Holy Spirit,” that were to pass away, Paul was announcing the end of all the “gifts of the Holy Spirit.” A single gift, or multiple gifts, are not once mentioned in Revelation, which describes the following dispensation. Paul employed the words “we” to refer to all of the apostles. And the phrase, “will be done away” was about the apostles’ teaching! For their teaching was linked closely with the “gifts of the Holy Spirit,” and with the fall of Jerusalem, and with Iesous’ “coming on the clouds.” The prophecy in part, and the perfect (prophecy), which was to come, were being contrasted. (These two words are in the neuter gender: “part” and “perfect.”) When Iesous sent His angel, and vision, to the apostle John, in AD 67; then the perfect had come; and that which was in part was done away after this date. The “Holy Jerusalem” (Rev 21.10) was founded on the apostles’ teaching (21.14). The Virgin Birth, and the Lamb of God, and Iesous’ victory over the grave, and the forgiveness of sin, are all parts of the apostles’ teaching that still remains. But much more had been added on to it by Iesous’ Revelation. And, the “gift of the Holy Spirit,” which includes much of the apostles’ letters, was “done away.” In conclusion, Iesous’ words can “not pass away” (#1) and we have them with us today. But also, they cannot still be fulfilled (#2), which have already been fulfilled. And they are not currently


binding (#3), which are of the Old Testament teaching. But the New Covenant message is in the book of Revelation, beginning with the unsealing of the book with seven seals. See: Rev 6.1 to Rev 8.1 to Rev 11.15. 4) AS THE DAYS OF NOAH. (1) “But concerning [time] of that day and of hour no one he did know, no, neither the messengers of the Heavens (Body of the Anointed), if not the Father of Me alone. But just as the days of the Noah, so also will be the coming of the Son of the man (tou Uiou tou anqrwpou)” - Mt 24.36-37. Please bear in mind the principle of Logic, “What it says is what it means, no more, and no less!” First of all, some men translate “messengers” to be “angels.” Then they falsely assume, because the angels did not know, that Iesous did not know either. But, did you never read: Iesous is “The Mighty God, Everlasting Father, Prince of Peace?” (Isa 9.6). Or, how about this one: “I and My Father are one” (Jn 10.30). The “messengers of the Heavens” (apostles) did not pretend to know of “that day and hour.” (Technically, the apostles could know the “day” [year] of the Lord’s coming, and still not know the “day and hour.” An “hour” being a 15 day period.) Now we have a “seemingly” contradiction. Iesous employs the “sign of Noah,” when He had already stated that the only sign that would be given for Israel would be the “sign of Jonah” (Mt 12.39). But our Faith is undaunted, and the solution to the problem is simple. The sign of Jonah being the only sign is easily justified with this statement. “... they repented at the declaring of Jonah, and indeed a greater than Jonah is here” (12.41). Iesous was the sign of Jonah, not only His death and burial and resurrection, but also His declaring the words of His Father. And, the sign of Noah is also part of these words in Chapter 24, from the Father. But we can reconcile these two statements like this: the sign of Jonah (which was three days and three nights in the belly of the earth) was before Iesous’ resurrection, while the sign of Noah was predicted to be after Iesous’ resurrection, and before the resurrection of the Body of believers in AD 77. (2) “For just as he was being (hsan) in the days of the [time] before [time] of the flood, eating and drinking, marrying and giving in marriage until day which Noah, he had entered into the ark, and they did not know until the flood came and he took all, so also will the coming of the Son of the man (tou Uiou tou anqrwpou)” - Mt 24.38-39. The flood is described by the prophet David: (3) “Against this (forgiveness) all of the merciful, he (Y)/she (T) will pray (llpty) to You to time [of] finding; surely to flood of great waters (nations) they will not come to Him” - Ps 32.6. Vespasian and Titus and Agrippa and Sohemus and Malchus led the flood of great waters (nations) against Jerusalem. Josephus had adequately described the flood for us, by listing these men and their armies. See: Wars of the Jews: 3.4.2. Israel and Jerusalem and the temple were flooded with pagan armies, and this is a sign of the “coming of the Son of man.” 5) SEEING THE RESURRECTION. (1) “And giving of [Me] wonders in Heavens (Governments) and in Earth; blood and fire and pillars of smoke ... And being (hyhw) all of who, he will call in name of He Is (hwhy), he will be saved. For ... in (New) Jerusalem She will be delivering Her, as that saying, He Is (hwhy), and in from remnant whom He Is (hwhy) calling” - Joel 2.30, 32.


Joel had stated in grammar easily comprehended, that some would “see” the resurrection in the First Century; or, in “this generation.” But then as you know, most men who are members of a church, do not believe these words. Paul also stated this in Romans (8.19-23), but not so clearly. The Pope, in the Dark Ages (and, we do mean dark), taught that this was the end of the world. Men are writing books today about the Preterite teaching. They understand that Iesous came on the clouds in the First Century, but they do not understand that the book of Revelation is a book of prophecy about the future, including today. However, we are making progress. The Preterist movement has convinced men that Iesous knows how to talk to men today, and in all ages, and that the Bible means what the grammatical construction of the sentences indicates. The next step for men to accomplish, in order to know Iesous, is to accept the “Three General Resurrections” (1Cor 15.23-24). The Preterists are to be admired for their loyalty to the first century part of the word of God, but they are condemned by denying the New Covenant part of the Bible (which is Revelation). Iesous continued His exhortation to be ready. This convinced many that the coming of the Son of man was imminent. (However, I have read a Premillennialist writer, who says the “coming” has been imminent since the First Century; yet it is still future today. This is the Pope’s rationalization. Hereby we know how you spot the deceivers.) This favored message of the imminence of the “coming” has led men throughout the entire Christian era to declare that the end is near. Some believed that “the thousand years” meant that Iesous would come in AD 1000. Others preferred the 42 Months, dating the end from Iesous’ resurrection: (AD 32 + 1260 = AD 1292). William Miller preferred AD 1843. When the Lord did not come, he adjusted his calculations for AD 1844. In this century, men have sold their homes, quit their jobs, and assembled on hills with their cash, and waited to present their gifts to the Son of man. But, now it is time for men to grow up! The great event has come and gone, and all who hope to see the “Son of man coming on the clouds,” are in for disappointment. However, Paul teaches of a New Covenant resurrection, at the end of time (1Cor 15.23-24): (2) “For as in the Adam (the man) all die, even so in the Anointed (en tw Cristw) all will be made alive. But each in the order, his own: Anointed (Cristoj) firstfruits (AD 32), then the [ones] [dwelling in house] of the Anointed (tou Cristou) in the coming of Him (AD 77) [resurrection to judgment]; then the end (resurrection to Third Heaven), when He delivers the kingdom to the God (tw Qew) and Father (Patri), when He abolishes all [form] of rule and all authority and power” - 1Cor 15.22-24. Imagine yourself with a neighbor while the two of you are reaping the wheat, and he disappears. You tell your wife, and she relates the same phenomenon happened to her at the mill. Together you seek out your neighbors, and they had similar experiences. “Are not these the ones who were teaching about the resurrection?” One replies, “Yes, and they told me that Iesous is the resurrection.” Another adds, “Iesous is the one who predicted that there would not be one stone of the temple left on another, isn’t He? We all know that has come to pass.” And, this is how Israel saw, “The Way into the Holiest of All.” (Please read Hebrews 9.8). NOTE: The New Covenant resurrection of, “the Dead only” is pictured in Revelation 20.11-15. 6) THE FAITHFUL AND PRUDENT SERVANT. “Through this also, you become ready, for the hour the Son of the man (O Uioj toe avqrwou), he will come, you do not think. Who then is the faithful and prudent servant, whom the Lord (O Kurioj) of him, He will appoint on [management] of the (tou) attendance of Him, [managing] of the (tou) giving them of the food in season? Blessed the servant, that whom having come, the Lord (O Kurioj) of him, He will find so doing. Truly, I say to you, that over all the ‘they beginning’ of Him, He will appoint him” - Mt 24.44-47. These words were addressed to, “The students” (24.3), and Matthew only uses the word


“apostles” once (10.2). Therefore, because the word “apostles” is only used once by Matthew, we may conclude that this exhortation is to the students, included the apostles. And, as you know, eleven were faithful and wise, even unto death; and the other was the son of destruction, who betrayed our Lord Iesous. A teacher once wrote, “Who is speaking? To whom is he speaking? In what dispensation was he speaking? Does it still apply today?” Iesous was the speaker. The apostles were the audience. The “firstfruits era” was the dispensation. It does not apply today, except by way of example for the New Covenant resurrection (Rev 20.11-15). The apostles were the faithful and wise servants who gave the household of the Lord Iesous food in due season. That is, except for Judas Iscariot, who earned everlasting infamousness. The diet of the Lord’s household is described to have been “milk for babes,” and “meat for men.” - Heb 5.12. Chapter 24 ends with a picture of the unfaithful servant who thought that the Master was delaying His return, and they began to beat their fellow servants, and to eat and drink with drunkards. The Master came in a day that was unexpected, and in an hour that he was not looking for Him. The Master cut him in two and rewarded him his portion with the hypocrites, and there was weeping and gnashing of teeth. See: Mt 24.48-51. II. THE KINGDOM OF HEAVEN. “Then the kingdom of the Heavens shall be likened to ten virgins who took lamps and went out to meet the bridegroom. Now five of them were wise, and five foolish. Those who were foolish took no oil with them, but the wise took oil in their vessels with their lamps ... And while they (foolish) went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut ... Watch therefore, for you know neither the day nor the hour in which the Son of man is coming” - Mt 25.1-13. A) THE TEN VIRGINS. Virgins are women who have kept themselves pure during their “engagement” to the Bridegroom (2Cor 11.2). Women are used as an epithet for cities and kingdoms; or, nations. And then, prostitutes are addressed by the He Is Gods as virgin daughters. How can a prostitute be a virgin? First, we will document these facts, and then, the interpretation will follow. Here is one example of a virgin-prostitute: (1) “Hand of Him stretching over the sea, the kingdoms trembling, He Is (hwhy) commanding against Canaan to destroying from strength of her. And He said, ‘You will not rejoice of [Me] yet, to coming ‘the from oppressing Her’ (Israel), virgin daughter of Sidon, arise, servant of Chittim even there you will not rest to you’” - Isa 23.11-12. NOTE: The mother city was destroyed, and the daughter city being without sin yet, was condemned for the sins of her mother. (2) “Taking of harp, rounding of city, ‘He forgot her’ prostitute, ‘the he will do good of playing many of song,’ to answering, You will be remembered of [Me]” – Isa 23.16. NOTE: In verse 16, Tarshish (Tyre) was laid waste; forgotten of God; but the daughter will be remembered for the mother’s sins. We will now confirm another pattern of spiritual messages, where city-states are both virgin daughters and prostituess. This is not an untypical example which does not conform to the general Bible message. Here is another virgin-prostitute. (1) “Going of and returning of against dust, virgin daughter of Babylon, returning of to Earth without throne, daughter of Chaldeans, for you will not again of ‘they will call them to you, tender and delicate ” Isa 47.1.


NOTE: The phrase “without throne” indicates that the mother prostitute had been overthrown (in 539 BC by Cyrus the Persian). The virgin daughter (meaning a new government; and possibly, free from sin), was cursed for the mother prostitute’s sins. (2) “Then the Babylonians came to her (Judah), into the bed of love, and they (Babylonians) defiled her (Judah) with their immorality” - Eze 23.17. The first and second examples agree that He Is addressed prostitutes as virgin daughters. Although there are more examples of this fact, one more reading should be sufficient: (3) “This the speaking that He Is (hwhy) speaking against of him, despising to you (Rabshakeh of Assyria), to laughing to you, virgin daughter of Zion, after of you moving head, daughter of Jerusalem” Isa 37.22. A) Zion was a virgin. (2) “Son of man (Ezekiel), the knowing of Jerusalem of abominations of Me (YT) of Her (H) (hytrkm) ... But you did trust of [yourself] in beauty of you, and you prostituted us against name of you, and you poured of [you] whoredoms of you ...” - Eze 16.2, 15. B) Zion was a prostitute. Iesous’ parable of the Ten Virgins follows this pattern of the Old Testament; for, “five virgins were wise, and five foolish” (Mt 25.2). But some will wonder, “How can a virgin daughter also be a harlot?” Did the reader ever consider this point, as he read the verses quoted? We believe that the answer lies in the use of the word, “Heavens” which symbolizes “Governments.” (1) “The Heavens (Governments) from declaring them the glory of God (la) ... Day to Day (Sun unto Sun) speaks speech, and Night to Night (Moon unto Moon) He Is (hwhy) knowledge” -Ps 19.1-2. The plural Heavens of Israel are being discussed by the psalmist. This indicates a plurality of succeeding Governments. Therefore, from one king to another king (Sun unto Sun), and from one priesthood to another priesthood (Moon unto Moon), “The Heavens (plural) declare the glory of God.” What this means, as applied to our problem (how can a virgin be a harlot?), is that every new Government (daughter) was born in innocence. Babylon, and Egypt, and Tyre, and Sidon, as well as Israel and Judah, are included in this pattern of life described in the Bible. God raises up kingdoms, and He casts down kingdoms. See: Rom 13.1. (This is still the present arrangement of God.) In light of these facts, God was the Bridegroom for the nations mentioned, and the cities and nations were the Brides. When they fell down to (worshipped is wrong) other gods, then they committed whoredoms. See: Jer 3.2, Isa 1.21, Rev 22.15. [Stars, which were prophets of God, have been ignored to simplify the message, but they were also components of the “Heavens.”] These virgins in Iesous’ parable of the “kingdom of Heaven” were obviously congregations of the Body of the Anointed. Paul specified Corinth to be a virgin: (2) “… For I have betrothed you to one Husband, that I may present you as a pure virgin to the Anointed (tw Cristw)” - 2Cor 11.2. The virgins that were unfaithful, to the point of no return, were harlots. Iesous explained this relationship in His Revelation to John. The seven “From Callings” of Asia consisted of three half-dead Bodies, and two totally-dead Bodies, and two healthy Bodies. Whenever Iesous would commend a congregation for good works, and then add, “Yet I have something against you,” we consider them to have been half-dead. Iesous ordered them to reform! These three with troubles, and yet with hope, were: Ephesus, and Pergamos, and Thyatira. Others received condemning judgment only! No words of praise

from the Lord, only the command, “Reform.” They were Sardis and Laodicea. Then two virgins received praise and encouragement only, and no indication of guilt. Only Smyrna and Philadelphia fell into this class. [Their letters did include critical judgment, but it is clear that these remarks were for people outside the congregations. Iesous compared the innocence of the assemblies with the guilt of those on the outside.] But then, seven does not equal ten! Also, two perfect congregations do not make five virgins. The solution is to consider everything in the proper time-frame. The ten virgins were in Israel in AD 32. Possibly, three of them were lost before the faithful “fled to the mountains,” in AD 66. When Revelation was written, in AD 67, there were still two virgins, and three that were only half-dead were commanded to reform. Did they do it? Iesous is able to make sinners perfect in His sight. “And I will remove the iniquity of that land in one day” (Zec 3.9). But this refers to initial salvation; can Iesous make the backslider pure like a virgin? First of all, we must point out that all men and congregations are backsliders; “There is none that does good, no not one.” If men were intended to be perfect, then God would not have instituted an offering for sin, and Iesous would never have come to earth. But some stray too far from the Lord. Can they be restored? Iesous believed that they could, or else, He would not have ordered the congregations to reform. Who knows better than Iesous? God had inspired John to write of the process for rejuvenation: (3) “But if we are walking in the light as He, Himself, is in the light, we have fellowship with one another, and the blood of Iesous Anointed (Ihsou Cristou), of the Son (tou Uiou) of Him cleanses us from all sin ... If we confess the sins of us, He is faithful and righteous in order that He should forgive us the sins of us and to cleanse us from all unrighteousness” - 1Jn 1.7, 9. The tone of Iesous’ letters to the three half-dead congregations sounds hopeful of their reform and recovery from sin. If this really happened, then we have our five wise virgins documented. Added to this information, is the instruction of John to the congregation to employ intercessory prayers for the “brother sinning a sin which does not lead to death.” See: 1Jn 5.16. Our conclusion is that the half-dead congregations may have possibly been purified; even so far as to be considered virgins once again. On the other hand, the tone of the letters to the two totally-dead Bodies did not sound so hopeful. These would be a part of the five foolish virgins, and the other three are unaccounted for, but this record is 34 years later. Three foolish virgins could have been lost in the war with Rome because they failed to “flee to the mountains.” Iesous had warned them not to delay to try and get their coat, but to flee without delay. See: Mt 24.17-18. The Bible is a history of men not listening to the Lord. Logically, we would conclude that some did not listen to the warning. B) THE LAMPSTAND. Iesous’ parable was about “vessels, and oil, and lamps.” What do these words mean? Zechariah graphically described the Lampstand with seven Lamps, which are the seven Spirits of God. See: Zec 4. Iesous taught that the Lampstands were the “seven From Callings of Asia.” See: Rev 1.20. The phrase “the ‘From Calling’ of the God” is used to refer to the local congregation in Corinth, and also the universal Body of the Anointed (Eph 1.22). The Lampstand is the universal gift of the seven Spirits of God to all believers, and also, it is the image of one local congregation. Both double-meanings are easily understood. Zechariah had the nation of Israel, and New Jerusalem, related to the one Lampstand. But Iesous made the seven congregations be represented by seven Lampstands. However in both books, the Lampstand is the Spirit of God. This is similar to Macro-economics and Micro-economics, which share similar financial operations, but on a grander or lesser scale. If the worldly people can cope with it, then the spiritual servants of God should be able to handle the matter. Here is Zechariah’s picture of the lampstand: (1) “… ’Seeing of me (YT), and look, a Lampstand of all of her gold and bowl of her against top of her, and seven lamps of Me (YT) of her (H) (hytrn), seven chambers and seven pipes to lamp of her that


against top of her. And Two Olive Trees one chamber from right of bowl and one against left of her” Zec 4.2-3. Zechariah (and other prophets) did not understand the vision, and being curious, he asked the angel with him, “What are these, my lord?” The response was that they are the spirit of He Is (hwhy) of hosts (4.6). Wishing to comprehend more clearly, Zechariah solicited information about the Two Olive Trees. (2) “And he said, ‘These two sons of the anointing, the standing [with] Lord [over] all of Earth (Israel)” – Zec 4.14. Therefore, one Olive Tree is Israel, which is in Third Heaven today. This is recorded: “in Heaven and in the Earth” (Israel - Rev 5.13). Paul taught that Israel was anointed when they “were dipped into Moses in the cloud and in the sea, all ate the same spiritual food (manna), and all drank the same spiritual drink (from the Rock)” (1Cor 10.2-4). The anointing of New Jerusalem is not stated so clearly. Iesous prophesied, and John saw this vision describing New Jerusalem: “And he showed me a pure River of Water of Life, clear as crystal, proceeding from the throne of the God and of the Lamb” (Rev 22.1). Chapters 21 and 22 of Revelation picture the Holy City, New Jerusalem. Then John continued the vision of the future: “In the middle of her street, and of the River; from here and from there, was the Tree of Life which bore twelve fruits, each [fruit] yielding, in that place, fruit every month. The Leaves of the Tree were for the Healing of the Nations [12 Tribes of Israel]” (Rev 22.2). The “Living Water” (Holy Spirit) was represented by the River of Water of Life. Also, “Healing” is the Spirit of forgiveness of sin.” And so, “the Tree of Life” also represented the “anointing of the Spirit of He Is Gods (myhla hwhy) in New Jerusalem. “Gods (myhla), He said: ‘Behold, the man has become like one of Us [Gods - myhla], to know good and evil. And now, lest he put out his hand and take also of the Tree of Life, and eat and live to ever’; and He Is Gods (myhla hwhy), He sent him out of the garden of Eden ...” (Gen 3.22-23). In our opinion, “the River of Water of Life” is equal to the “Lampstand with seven Lamps” which are the seven Spirits of God. The “Tree of Life” (Iesous) is also equal to one, or more, of the “seven Spirits of God ... sent out into all the Earth” (Rev 5.6). (3) We will identify these seven Spirits of God again; see: Ephesians 4, and Revelation 7. One Body (Blessing), and One Faith (Honor), and One Hope (Glory), and One Dipping (Power), and One Spirit (Wisdom), and One Lord (Thanksgiving), and One God (Might). One Body is the Spirit of Love. See: 1Jn 3.14. One Hope is the Spirit of Knowledge; or, the Word of God. See: 1Cor 9.9-11. We have outlined the general story of Iesous’ parable in Matthew (25), but now it is time to become more specific. The terms “oil” and “vessels” are still undefined. C) OIL WITH THEIR LAMPS IN THEIR VESSELS. VESSELS: Saul, who later changed his name to Paul, was announced by Iesous to be a vessel. The Lord and Savior of mankind should know what a vessel symbolizes. (1) “But the Lord (O Kurioj) said to hin, ‘You go yourself [Middle Voice], for he is a chosen vessel of Me, this [one] of the (tou) having borne the name of Me before Gentiles and kings, and sons of Israel’” Acts 9.15. Not only is the vessel pictured to be Saul (and Paul), but even the contents of the vessel are named to be the testimony of Iesous’ name. However, this may be a complete, or a partial, meaning of


the word. Please reserve judgment until more evidence is considered. Many years later, Paul wrote that the servants of God were vessels. (2) “For the God (O Qeoj), The [One] having said, ‘from darkness light to shine’, who shined in the hearts of us, for light of the knowledge of the glory of the God (tou Qeou) in face of Iesous Anointed (Ihsou Cristou). But we have this treasure (light) in earthen vessels ...” - 2Cor 4.6-7. Man is from “dust to dust,” explaining the phrase “earthen vessels.” Both Scriptures quoted, “bear My name” and “the light of the knowledge of the glory of God” (in our hearts) seem to indicate the testimony of the servants of God. In another place, God is recorded to have “made known (knowledge) the riches of His glory on the vessels of mercy” (Rom 9.23). Zechariah beheld the Two Olive Trees pouring the oil into the seven Lamps of the Lampstand. These Two Olive Trees are stated to be the “two prophets,” or, “two witnesses” of God. See: Rev 11.3, 7, 10. And, because they are both male and female gender in the Greek, they must represent the Head (Iesous) and the Body (Congregation). Therefore, one Olive Tree is Israel, and the other is, “Iesous’ From Calling,” who wrote the New Testament; while Israel wrote the Old Testament. The Ten Virgins are the “firstfruits era,” which was a transition period between the Old and the New dispensations. Although they were technically under the Old Covenant, nevertheless, they did inherit the kingdom of Heaven. The congregations of the Lord, the Two Olive Trees, were (and are) composed of individual vessels of the Light, or Testimony, or Witnessing. These vessels are recorded to be the human bodies of the believers; and, of the unbelievers. Men of earth are either vessels of mercy, or else, vessels of wrath. See: Rom 9.22-23. The vessels contained Light or Testimony or Witnessing, but they brought the oil and the lamps with them. What could this mean? D) THE LAMPS BURNING. The connection between Lamps and Oil and Light is stated in these words: “Seven lamps of fire burning before the throne, which are the seven Spirits of God.” See: Rev 4.5. The Spirit of God is the Spirit of Light. But we have a double-operation of the Holy Spirit, one of them shakes up the whole world, while the other is not quite so effective. Solomon designates the meaning of one Lamp for us: (1) “From cursing father of him and mother of him, lamp of him will be snuffed out in deep darkness” Prov 20.20. (2) “Lamp of He Is (hwhy) searching all of spirit of man [in] chamber of belly” - Prov 20.27. Now we have learned that the vessel is the human body, and the lamp is the spirit of man. The “fruit of the Spirit” is mentioned in these words, “If we live in the Spirit, let us also walk in the Spirit” (Gal 5.25). Obviously, the Spirit of God is intended here. Therefore, the believers are in the Spirit, and the Spirit is the Lamps of fire burning before the throne. Iesous sends the seven Spirits to His servants who pray for them. First of all, God sent the seven Spirits to Iesous when He prayed. See: Lk 3.21, Isa 11.1-4. Following this, the 120 students of Iesous prayed for the Spirit, and they were “dipped in the Holy Spirit,” and tongues of fire touched their heads. See: Acts 1.4, 14; 2.3-4. After this event, Peter and John prayed for the Samaritans, and laid their hands on them, and they received the Holy Spirit. See: Acts 8.14-17. Paul had intercessory prayers for congregations, to whom he wrote, and they received the seven Spirits. See: Eph 1.15-18, Php 1.9-10, Col 1.9-12. [But this was the Old Testament operation before the resurrection in AD 77.] However, finally, James introduced the perpetual method for receiving the seven Spirits of God. He instructed the twelve tribes of Israel to ask God directly for “Wisdom,” which is one of the holy seven. See: Jas 1.5-8. Therefore, the con gregation of the Lord had the “fruit of the Holy Spirit,” described by Paul. These are the seven Lamps of fire:


(3) “Love (One Body), and Joy (One Hope), and Peace and Self-control (One Lord), and Longsuffering (One Spirit), and Goodness and Kindness (One God), and Faith (One Faith), and Meekness (One Dipping)” - Gal 5.22-23, Eph 4.4-6. Iesous is “our peace” (Eph 2.14), and “He opened not His mouth” when He was accused of sin; which demonstrated Self-control. See: Isa 53.7, Mt 26.63. Therefore, “One Lord” is the equivalent of both these “fruits of the Spirit.” One God is both Goodness and Kindness, which are mentioned repeatedly throughout the Bible as characteristics of God. The Spirit is depicted as Patience (#5281) by Paul: “... we with Longsuffering wait for it. Likewise the Spirit also (or, Longsuffering) helps our infirmities” (Rom 8.25-26). Although Iesous and our Heavenly Father are listed more frequently as Longsuffering, this is the only characteristic in the list that applies to the Spirit. And, this is the Light of God in the bodies of the believers! But, that this is both effective, and ineffective, is stated like this: “You have a few names even in Sardis who have not defiled their garments” (Rev 3.4). But still, the congregation was totally-dead. God stressed the same point, of individuals being ineffective, while instructing Ezekiel: “Even if these three men, Noah, Daniel, and Job, were in her, they would deliver only themselves by their righteousness” (Eze 14.14). This demonstrates the futility of trusting in man, instead of our Maker. But we have been limiting our discussion to men, in human bodies, and the “Ten Virgins” are congregations which are spiritual Bodies! Therefore, let us shift our discussion to the proper subject. (4) “The lamp of the Body is the eye. If therefore the eye of you [is] without riches (aplouj), the whole Body of you, he will be illuminated” - Mt 6.22. In discussing the Sermon on the Mount, we have demonstrated that the “right eye” of the Body (Israel) was plucked out, so that the Body might live, and that this “evil eye” symbolized the “shepherds of Israel” (Zec 11.17). The cancerous part of the Body (Israel) was removed, which included the right eye, and right hand, and right foot, so that the congregation of the Lord might live. The “ones sent” (apostles) became the “left eye” of the From Calling. This new “eye” had the inspired word of God, which teaches men of the seven Spirits of God, and how to receive them. They also taught in the spirit of humility and love, as Iesous had trained them to do. The corporate Body is much greater in influence and success than the individual’s bodies when they are separated. In summary, we have these conclusions: (5) “But the prudent (virgins = congregations) took oil with the lamps (Holy Spirit) of them in the vessels of them (Congregational Bodies) with the lamps of them (Holy Spirit)” - Mt 25.4. Now then, “What about the foolish?” Is it really possible to “buy” the Holy Spirit? Together the Lamps and the Oil produce the “lamps of fire burning.” Where would the foolish go to buy the Holy Spirit? E) BUYING OIL FOR THEIR LAMPS. (1) “But them, going away to buy, the bridegroom came, and those who were ready went in with him into the wedding; and the door was shut” - Mt 25.10. Lamps without Oil would necessarily be devoid of fire, and Light. If the “five foolish virgins” (Congregations) could buy Oil, then they might possibly possess the Holy Spirit. The “living” congregations, or virgins, were “sealed with the Holy Spirit,” but the “dead” assemblies were not. Isaiah instructs us how to “buy” the Holy Spirit: (2) “All of thirsty beast, to coming to (Living) Waters; and who not money to him, to coming breaking them (wrbv) and eating them. And to coming, buying them Wine (Iesous’ new teaching) and Milk (of


the Word) in no money and in no price” - Isa 55.1. The Holy Spirit is the “righteousness” for which men were to “hunger and thirst;” and “they shall be filled” (Mt 5.6). The words “filled with” are used to picture men possessing the Holy Spirit. See: Acts 2.4; 4.8, 31; 9.17; 13.9, and others. Also “full of” is a phrase to designate men demonstrating the presence of the Spirit. See: Acts 6.3, 5; 7.55; 11.24. Iesous taught men to “hunger and thirst” for the Spirit of God. He also employed the symbol “Living Water” to represent the Holy Spirit. See: Jn 7.3739. Then, “New Wine not to be put into old wineskins” (Mk 2.22), represents Iesous’ words, or the new teaching for the “From Calling” of Iesous. The operation of God to begin the “kingdom of heaven” was represented by these phrases. Finally, the “Milk of the Word” was, and is, for “babes,” but “Meat” is for men of a mature age. See: Heb 5.12-14. [Although Iesous confirmed the law in the Sermon on the Mount, and instructed His Jewish students to obey the law, they were also saved by faith apart from the law. They were born out of water and of Spirit, and met together on the “one of seven” (first of week), and had an altar to eat from that the people of the tabernacle could not eat from (Heb 13.10). This situation amounted to a dual citizenship, and both kingdoms were necessary for the Jews only.] Isaiah, the prophet, elaborates further on how this purchase is made: (3) “Stretch ear of you, and going them to hearing them of [Me], and she will live; soul of you, and I will cut her to you an everlasting covenant -- mercies of David (Iesous), ‘the he will believe them’ ” - Isa 55.3. As with the first covenant, which Israel had broken, and God declared His innocence in not supporting Israel; so now, the five foolish congregations (virgins) had broken the new covenant. Why would a congregation of the Lord need to buy “oil for their lamps?” Is not the covenant stated to be “everlasting?” The first covenant, and the “lamps of fire” (Ex 27.20), were declared to be “everlasting” also. See: Lev 24.8. But Israel let the fire go out when they refused God’s command to submit to Nebuchadnezzar, and the temple was destroyed. God instructed Jeremiah, and Israel, that they had broken the covenant “though I was a Husband to them.” See: Jer 31.31-34. Now we have Scriptures of infidelity in the Body of the Lamb: (4) “... and reform and do the first works; but if not, I am coming to you quickly and I will remove [place] of the (tou) lampstand from [location] of the place (topou) of her, unless you reform” - Rev 2.5. Iesous identified the seven Lampstands to represent the congregations of Asia (Rev 1.20), and the verse quoted was addressed to one of these congregations, which was Ephesus. This Body was only halfdead. But, what would become of the two totally-dead assemblies? The point to be made is that you can possess the Holy Spirit, and later lose it! The writer of Hebrews stresses the same point: “The saved of the Lord Iesous can lose the Holy Spirit!” (5) “For it is impossible, the [ones] once having been enlightened, and having tasted of the heavenly gift, and having become sharers of the Holy Spirit (tou Pnuematoj), and having tasted good word of God (Qeou) and powerful works and about to come age, and having fallen away, to renew them again into reformation …” - Heb 6.4, 6. In other words, they had passed the “point of no return.” God is patient for only so long. This evaluation perfectly agrees with the parable of the “five wise, and five foolish virgins.” While the backsliders were out shopping for “oil for their lamps,” the door was closed! Other expositors have been consulted, and some take the symbols too literally to provide much instruction. However, we have a couple to share with the reader, and although Andrew Fausset considered the message symbolically, the explanation is too long to quote. DR. ADAM CLARKE: The parable relates to both the destruction of Jerusalem, and the day of judgment. [This judgment day is considered to be the end of the world by Clarke.] Virgins. Denoting

the purity of the Christian teaching and character. The Bridegroom is generally understood to mean Jesus Christ. The feast, that state of felicity to which He has promised to raise His genuine followers. [Meaning: Heaven.] The oil, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the gospel of Christ. Going forth (25.6), the whole of their sojourning upon earth 1 Clarke, 1832. MATTHEW HENRY: The parable is about the Christian kingdom, until Jesus comes again. [Henry expected this to be in the future.] 1. The heart is the vessel, which is our wisdom to get furnished ... 2. Grace is the oil which we must have in this vessel ... Christ’s coming will be at our midnight, when 2 we least look for him, and are most disposed to take our rest - Henry, 1712. Clarke and Fausset and Henry had the best interpretations because they assigned meanings to the symbols, although they did not always agree with the Bible. The literalists had an explanation that was completely unsatisfactory. We will remind the readers once again, that none of these commentators believed that Iesous could count to three, because they had been seduced by the Pope’s “3 = 2” teaching. If we convert their observations about the “End of Time” to “AD 77,” then our observations are not nearly as far apart as they are with the difference over the first century resurrection. But we wished to share with the reader other attempts to solve the imagery of the parable, and we pray that the reader has benefited from this information. Our next chapter will examine the imagery of “The Judgment Day.”

13 THE JUDGMENT DAY (Mt 25) I. MEN BEFORE THE THRONE OF THE ANCIENT OF DAYS. 1) ALL NATIONS GATHERED BEFORE HIM. “But when the Son of the man (O Yios tou anqrwpou) He might have come in the glory of Him, and all the holy messengers (holy ones - Jude 14) with Him, then He will sit on the throne of glory of Him. And all the nations will be gathered before Him, and He will separate them from one another, just as the


shepherd divides the sheep from [place] of the goats. And He will set with (A; men) the sheep from right [hand] of Him, but (B, de) the goats from left” - Mt 25.31-33. NOTE: men and de represent “point” and “counterpoint.” A) HE WILL SIT ON THE THRONE. “Seeing lives of Her’s (tywh; 4 Beasts) till thrones casting down of them, and Ancient of Days dwelling; clothing her* white as snow, and the hair of head her* as innocent wool. Throne of Him flames which burn (fiery; rwn) wheels of him a burning fire; a river of fire issued and came forth from before Him …” Dan 7.9-10a. NOTE *: “Her” head and clothing refers to “attire” as feminine articles of Masculine God. Man’s “soul” is consistently referred to as “her” also. B) THE ANCIENT OF DAYS. “I and the Father, we are one” (Jn 10.30). In this vision, the Lord Iesous is the “Ancient of Days,” for: “For neither the Father does judges no one, but all judgment He has given to the Son (tw Uiw)” (Jn 5.22). [The next section will make the connection between “the throne” and the “Judgment Day.”] Iesous was declared to be the “Father” 700 years before He was born. “For Child being born, to us, a Son giving (!tn) to us, and she will be the Government (Heavens) against shoulder of Him, and He will call name of Him, Separate (Nazarene, Mt 2.23, Num 6.2-13, Mt 4.1-2), Counselor (Rev 3.18), Mighty God (I Am, egw eimi; Jn 8.24, 58; hwhy; Ex 3.14), Everlasting Father (oj estin; who is image of the invisible God; Col 1.15), Prince of Peace (Jn 14.27, Eph 2.14)” - Isa 9.6. C) HAIR WHITE LIKE WOOL. On the Isle of Patmos, in AD 67, in the first year of the war with Rome, which was “the Day of the Lord,” John had this vision of Iesous: “... But head of Him and the hair white as wool, white as snow, and eyes of Him as a flame of fire” - Rev 1.14. This vision was “ten days” (years) before the resurrection (Rev 2.10). The phrase “like the Son of man” means that He did not really see God, but only a vision. This is standard practice for the prophets of God. Both prophets, Daniel and John, saw hair “like wool, as white as snow.” And because the Father judges no one, we may believe that the “Ancient of Days” was the “Son of the man.” D) HIS THRONE WAS A FIERY STREAM. Ezekiel had a vision of a “throne” and “One on the throne” which compares favorably to this scene. (1) “And I saw as amber eyes, as from seeing house of fire of her around from from-seeing (appearance) sides of him, and to down, seeing of me (YT) as from seein fire and brightness to around him, as from seeing the archer that, he is in cloud in dayof the rain, so as seeing the brightness around this, from seeing likeness as glory of He Is (hwhy,), and I saw, and I fell on face of [me], and I heard voice from speaking ” - Eze 1.26-27. Daniel records a throne to be “a fiery flame,” and Ezekiel saw the “likeness of a Man with the appearance of fire.” But Isaiah makes the connection when he describes Iesous as a “throne.” (2) “And giving of Me (YT) key (from opening) of house of DavidThe key of the house of David on shoulder of Him ... and being (hyhw) to glorious throne to houseof Father of Him (wyba) …” - Isa 22.2223. Therefore, the “throne” is fire, and the “Man” is fire, and the “Man” is the “throne!” On the Isle of Patmos, John saw the “Man” like fire: “... and His eyes like a flame of fire; His feet were like fine

brass, as if refined in a furnace” (Rev 1.14-15). The symbol “fire” represents judgment, and condemnation, and destruction; as the “lake of fire” in Revelation (20.15) is the punishment of the angels that left their first estate, and those lost from the kingdom of God. Daniel’s “wheels of the throne a burning fire” relate to John’s “feet like brass refined in a furnace.” Isaiah identified Iesous as “a throne,” and so, “feet” would equal “wheels.” The “fear of He Is” was being portrayed in symbolism for the reader. Intelligent men would fear fire, and also, “He Is Gods.” E) A FIERY STREAM CAME FORTH FROM BEFORE HIM (Dan 7.10). Judgment is considered to burn the soul as fire consumes the flesh. Iesous is the Lord of ‘Heaven and Earth’ (Israel). When Heavens are mentioned, symbolism for ‘Nations’ is sometimes intended; but if Earth is listed the ‘Congregation’ is depicted. This is the pattern throughout the Bible. But, whether literal or symbolic, Iesous is still the King. Sometimes this “burning judgment” is exacted on men of earth through the prophets of God. (1) “To so, this, saying He Is Gods of hosts (twabc yhla hwhy), because speaking of you of the speaking, the-this, see I giving speaking of [Me] in mouth of you to fire, and the people, the-this, wuuds, and eating them” - Jer 5.14. At the beginning of the law of Moses, the “fire” of judgment was declared: (2) “And He said, ‘He Is’ (hwhy), from Sinai coming and rising from Seir to them, the shining from Mount Paran, and you (with her) from ten thousand holy [ones] ... and He came with ten thousands of holy ones; from right of Him springs to them” - Deut 33.2. Iesous is a Teacher of parables. Prophecy employs symbolism. The Spirit of God was, and is, “spiritually discerned” (1Cor 2.14). The seven Spirits are received by prayer. A teacher of God is necessary to find out how to be saved. The “children of the Night” are doomed. “Fire” is the punishment described for the doomed. Although this is symbolism, it is intended to represent the same kind of grief that results from being burned. This is a summary of the Judgment Day. 2) IESOUS WILL JUDGE ISRAEL. (1) “... and thousand thousands, they ministered to Him, ten thousand times ten thousand, they stood before Him. The judgment dwelling, and books opened of them” - Dan 7.10b; see: Rev 5.11. NOTE: Daniel pictured the Old Heavens judgement before the fact by 500 years, and Revelation the Old Heavens judgment, “ten days/years” before the fact in ADS 77. This “Old Heavens” judgment is between “sheep” and “goats.” Those on the right hand were deemed worthy of eternal life, and others on the left hand received everlasting fire; or, eternal damnation (Mk 3.29). Jude compared the two judgments in these words: (2) “But also about these, Enoch, seventh from Adam, prophesied, saying ‘Look, Lord (Kurioj), He might have come in ten thousand of Him, to have made judgment on all, and to convict all the ungodly among them about all the ungodly deeds of them... against Him ... But you, [ones] [of] Extreme Love (agaphtoi) ... keep yourselves in the Extreme Love of God (en agaph Qeou), waiting for the mercy of the Lord of us (tou Kuriou hmwn), of Iesous Anointed (Ihsou Cristou) into eternal life” - Jude 14-15, 20-21. A) THE RIGHT AND LEFT HAND. First of all, the symbol “hand” by itself is pictured to mean rule and authority. Potiphar, an officer of Pharaoh, “left all that he had in Joseph’s hand” (Gen 39.6). Joseph’s hand is described again, “in all the signs and wonders that ‘He Is’ sent him to do in the land of Egypt ... and by all that mighty hand and all the great terror which Moses performed in the sight of all Israel” (Deut 34.11-12). Therefore, the symbol hand frequently depicts governmental authority, of man or of God. The hand of a nation is used to portray military might, and victory over the enemy. See: 1Sam 17.37, 1Kin 20.13. [For these reasons, in our youth, parents used to discourage their children from becoming left172

handed.] Now it remains to be seen, the difference employed in the Bible between the right and the left hand. Jacob was drawing near to death, and his son, Joseph, brought his two sons to be blessed by their grandfather: (1) “And Israel (Jacob), he sent right [hand] of him and he set on head of Ephraim, and this, the younger, and his left [hand] of him on head of Manasseh, knowing of hands of him, for Manasseh the firstborn ... And Joseph, he saw, for he (Jacob) set right [hand] of father of him on head of Ephraim, and displeasing in eyes of him and he held hand of father of him to turn her from on head of Ephraim to head of Manasseh. And he said, Joseph to father of him, ‘Not so, father of [me], for this, the firstborn; name right [hand] of you on head of him.’ And father of him, he refused and he said, ‘Knowing of me (YT), son of [me], knowing of me (YT) indeed, this, he will be to people, and also, this, he will be great, and truly, the young brother of him, he will be great more than he ...’” - Gen 48.14, 17-19. Jacob and Joseph were both prophets of God at this time, but Jacob had the knowledge of God for the moment, and Joseph was in the dark. They both understood that the right hand signified the greater blessing, but Joseph was unaware of the will of God. When the nation of Israel was delivered from Egypt, in 1626 BC, the tribe of Ephraim had 40,500 men of war, and Manasseh had only 32,200. And so, the grandson on the right hand had the greater tribe. See: Num 1.33, 35. Even, the right hand of ‘He Is’ is referred to as a symbol of greater power. Many times the hand of ‘He Is’ is mentioned without reference to right or left; but still, the right hand is declared to be special: (2) “Right [hand] of You, ‘He Is’ (hwhy), he is glory of right [hand] of You in strength; right [hand] of You, ‘He Is’ (hwhy), she [hand] dashed enemy” - Ex 15.6. This is from the “Song of Moses,” after God had parted the Red Sea. See also: Ps 17.7, 18.35, 20.6 ... 60.5, 63.8 ... 98.1, 118.15-16 ... Isa 41.13, 48.13 ... Rev 1.16-17. The left hand is specifically inferred to be inferior in the blessing of Jacob, quoted above. However, generally it is confined to the pointing out of geographical directions. But the overwhelming praise of the right hand makes the message clear. Therefore, the “sheep” on the right hand will be blessed, and the goats on the left hand will be cursed. B) THE SHEEP AND THE GOATS. The “saved” of ‘He Is’ must be judged, and rewarded, just as the “lost.” We will present quotes of the judging of the “sheep.” Iesous is the “Foundation,” and some men had built upon this “Rock of Foundation” with gold, silver, and precious stones. On the same “Foundation,” others had built with wood, hay, and straw. Everyone’s work was “tested with fire” (Judgment). (1) “If the work of antone, which he has built remains, he will receive a reward. If the work of anyone is burned, he will suffer loss; but himself, he will be saved, yet as through fire (Judgment)” - 1Cor 3.14-15. The concept of “relative judgment” is presented to us in these verses. This is similar to the apostles, James and John, asking Iesous to grant that they might sit at His right and left hand in the kingdom. Iesous did not deny that there would be such a reward for someone, but instead, He said that this reward was not His to give. See: Mt 20.23. This reward is prepared by the Heavenly Father, but for whom it is prepared we are not told. However, God the Father was at Iesous’ left hand in Heaven, and Iesous was at the Father’s right hand – Acts 7.55. (2) “… ‘Seeing I, judging between ‘sheep to sheep’ (saved and saved), to ‘rams and to goats’ (lost and lost) ... And the saving of Me (YT) to flock of [Me] and not you will live her longer to prey, and judging of Me (YT) between ‘sheep to sheep’ (saved and saved)” - Eze 34.17, 22. After the discussion of “I will save flock of Me,” only the “sheep” are judged. So then, we conclude from this, that the saved are the “sheep,” and the “goats” are lost. But the point of “relative judgment” is established. Besides the “relative saved” (Mt 20.23), Iesous also mentioned the “relative

lost.” This is also found in the book of Matthew: (3) “Nevertheless, I say to you (cities of Israel) that it will be more tolerable for land of Sodom in Day of Judgment than to you” - Mt 11.24. The sins of Sodom grieved ‘He Is Gods’ to such a degree, that He sent down fire from Heaven to consume the city. And now, the cities of Israel had surpassed their immorality in Iesous’ sight. Jude records the perversion of Sodom to have been sexual immorality (vs 7), and Paul taught that, “no fornicator ... has any inheritance in the kingdom” (Eph 5.5). Therefore, they have now both been judged, and Israel has the greater torment, while Sodom has the lesser grief. (4) “How, she did be to whoredom, faithful city (Jerusalem) full of Me (YT) righteous judgment lodging in Her, and now murderers” - Isa 1.21. Zechariah provided further information about the judging of the “goats.” (5) “For the idols of them, speaking them iniquity, and the diviners seeing a lie, and the dreams of falseness, they do speak ‘the mourning’ (lbh), they comfort against this, they remove as number of sheep, they are troubled for there is no shepherd. Against the shepherds anger of [Me], and against the goats I punished, for He Is of hosts (twabc hwhy) visiting with flock of Him with house of Judah, and naming them as horse, glory of Him in battle” - Zec 10.2-3. Possibly the worthless “shepherds” (11.17) and the “male goats” (10.3) are being equated here. II. COME YOU BLESSED OF FATHER OF ME. 1) ETERNAL LIFE. “Then the King, He will say to the [ones] from right [hand] of Him, ‘Come the [ones] blessed of the Father of Me (tou Patros mou), inherit the kingdom having been prepared for you from the foundation of world’” - Mt 25.34. The Pope is exposed as the “False Prophet” by this verse, for he teaches that the kingdom began on the Day of Pentecost. Iesous, and the apostles, taught that the kingdom was to be inherited in the future. Here, the Day of Promise is prophesied as the resurrection, and the Judgment Day. “But this, I say brothers, that Flesh and blood is not able to inherit kingdom of God (Qeou) ... we will not all sleep (die), but we will be changed ... and we will be changed” - 1Cor 15.50-52. WHEN YOU ARE WRONG, YOU ARE WRONG! The Pope is certainly wrong about this subject, and most others too. If “flesh and blood cannot inherit the kingdom of God” (1Cor 15.50), and if, “the kingdom of God is inherited” (Mt 25.34), then there was no kingdom of God on the Day of Pentecost. Peter never had a word to say about a “kingdom of God” on the Day of Pentecost, except to say that men would be saved after “the Sun (Antipas) shall be turned (fut., tense) into darkness, and the Moon (Levitical Priesthood) into blood” (Acts 2.20; Joel 2.31). The reason for confusion is that men are added to the kingdom while on earth, but they inherit the kingdom at the resurrection. James calls this operation “a kind of firstfruits of His creatures” (1.18), while Paul denotes it as the “firstfruits of the Spirit” (Rom 8.23). The law of Moses denotes the “firstfruits” as the first of the crop, but the real harvest follows later when all the grain is ripened that will be ripened. See: Ex 23.15-16. The Feast of Harvest celebrates the “firstfruits,” while the Feast of Ingathering at the end of the year represents “your labors from the field.” [Some expositors have suggested that the firstfruits was rye, and the Ingathering was the wheat.] If this is true, then the 144,000 was the “rye,” for they are identified as the “firstfruits” (Rev 14.1-4), and the “10,000 times 10,000 and thousands of thousands” (Rev 5.11), represents the total harvest of “rye” and “wheat.” But the conclusion

is certain, that the kingdom was inherited at the resurrection, in AD 77. A second conclusion is also certain, that the Pope is wrong! A) THE BLESSED. Daniel, the prophet of God, described the “blessed.” (1) “That of (yrva) (Blessed) the [ones] from waiting, and he will move (Resurrection) to 1335 days. And with her (htaw) (you) (Daniel), going to End (Resurrection); and you will rest, and you will rise to inheritance of you at End of the days” - Dan 12.12-13. The twelve tribes of Israel received an inheritance in Canaan, after they drove the “seven nations” out of the land of Promise. But Daniel never returned to Canaan from Babylon, and so, the inheritance of eternal life seems to be the apparent message. This date is determined like this: Time, times, and half a time (Dan 12.7): 1258 BC - AD 2. 1290 Days (12.11): 1258 BC - AD 32. 1335 Days (12.12): 1258 BC - AD 77. All three periods of prophecy begin at the same time, and end progressively further along in time. The beginning of all three periods is described: (2) “And from time, the taking of the daily [sacrifice], and to (L) giving (T) her (T) (ttlw) abomination of desolation, 1290 Days” - Dan 12.11. Israel “forsook ‘He Is’,” and served all of the pagan gods of the neighboring countries in 1258 BC. This is recorded in the book of Judges (10.6). Therefore, rebellion against ‘He Is Gods’ was followed by a curse, which led to “The Blessing!” God is merciful. Iesous, while in the flesh, had also prophesied about “The Blessing.” (3) “Blessed the [ones] poor in the spirit ... the [ones] mourning ... the [ones] being meek ... the [ones] hungering and thirsting [after] the righteousness ... the [ones] being merciful ... the [ones] being pure in the heart ... the [ones] being peacemakers ... the [ones] having been persecuted ... Blessed are you when they revile and persecute you” - Mt 5.3-11. Iesous was actually teaching of a “double-blessing.” Primarily, life on earth is a blessing when someone serves the Lord, and secondarily, they have a blessing awaiting them in Third Heaven. Both Daniel and Iesous were testifying of the same glorious event, in AD 77, when the “Old Heavens” would be raised up to be with God the Father. B) OF THE FATHER OF ME. John recorded a prayer of Iesous which clarifies what is intended by this phrase, “of the Father of Me.” (1) “... to the men whom You have given to Me from the world. They were to You, You gave them to Me ... And all the [ones] [to] Me are Yours, and Yours are of Me ... so that they will all be one, as You, Father in Me, and I in You; so that they also will be one in Us” - Jn 17.6, 10, 21. The servants of Iesous knew that He came from the Father, and was, and is, the Son of God. Paul wrote, “we have peace with God through our Lord Iesous the Anointed” (Rom 5.1). Therefore, “peace with God,” and “Blessed of My Father,” are one, and the same, thing. The “firstfruits of the Spirit” designates a limited relationship with God on earth, which was magnified when they reached their final goal. John states this clearly: (2) “Extremely loveing [ones], now we are the children of God (Qeou); and it has not yet been revealed (made known) what we will be, but we know that when He is revealed (comes), we will be like Him; for we will see Him as He is” - 1Jn 3.2. The “Blessed of the Father of Me” enjoyed the seven Spirits of God (Rev 5.12). C) INHERIT THE KINGDOM. We must emphasize, once again, that this proves that the Pope’s

doctrine about the “kingdom” in AD 32, on the Day of Pentecost, is fallacious! How could the servants of God inherit something that they already possessed? That is, if the Pope is right. The reader is advised to look up the words “inherit” and “inheritance” in a concordance, searching the New Testament Scriptures. We will quote only two examples. (1) “Blessing of the God (O Qeoj) ... The [One] according to the abundant mercy of Him havig begotten above us (born above) ... into an inheritance incorruptible and undefiled and unfading, having been kept in Heavens for you” - 1Pet 1.3-4. First of all, it is stated that the servants of God inherited the kingdom, and secondly, that this inheritance was in Heaven. Paul mentions the inheritance several times. (2) “And all the [thing], whatever you may do, from of soul, work as to Lord (Kuriw) ... knowing that from [love] of Lord (Kuriou) you will receive (fut., tense) the reward of the inheritance; for you serve the to the Lord Anointed (tw Kuriw Cristw)” - Col 3.23-24. See also: Acts 26.18, Eph 1.14, 18, 5.5; Heb 9.15. All of these references are about the future inheritance of the servants of God, and Peter even declares dogmatically that it was to be received in Heaven. Then the verse under consideration (Mt 25.34), is about inheriting the kingdom of God at the Judgment Day, in AD 77. D) PREPARED FROM THE FOUNDATION OF THE WORLD. The Book of Life is one subject that explains that the kingdom of God was “prepared from the foundation of the world.” Moses addressed the subject in this manner: (1) “And now, if You will forgive the sin of them, and if not, blotting of [me] now from book of You that writing of You. And He said, ‘He Is’ (hwhy) said to Moses, ‘Who that sinning against Me, I will blot him from book of [Me]’” - Ex 32.32-33. Three principles are stated here: A) Not everyone is written in the Book of Life, B) Those who were written therein may be blotted out, C) The names were already written down before this historical event occurred. Therefore, God designates “vessels of wrath,” and “vessels of mercy;” and these are also contrasted as “sons of the Night” and “sons of the Day.” See: Rom 9.22-23, 1Thes 5. Then the Lord Iesous taught, and still teaches, “My sheep hear My voice, and I know them, and they follow Me” (Jn 10.27). This operation of “predestination” is one of the ways in which the kingdom was “prepared from the foundation of the world.” Luke sheds further light on the subject with these words, “The Lord opened her (Lydia’s) heart to heed the things spoken by Paul” (Acts 16.14). Then again, the great Teacher said, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day” (Jn 6.44). The preparation of the kingdom not only includes the “drawing” of those who shall be saved, but is determined by who is excluded from the kingdom too. God sent His Spirit to make a portion of Israel figuratively “blind” and “deaf.” See: Isa 6.9-10, Mt 13,14-15. All things in the Bible being considered together, which is the only sensible way to go about Bible study, these verses quoted support the doctrine of “predestination,” which many deny today. See: Rom 8.29-30, Eph 1.5, 11. Why did God put this word in the Bible, if there is really no such thing? Then this principle of predestination is stated dogmatically: (2) “And He said, ‘Go, and speaking you to people, the-this: ‘Hearing them, hearing, and you will not understand them; seeing them, and you will not know them.’ Oiling heart of people, the-this, and ears of the glorying, and eyes of [him] delighting, otherwise he will see in eyes of him, and ears of him, he will hear, heart in him, he will be between, and returning, he will heal to him” - Isa 6.9-10. “Do you hear what I am saying?” The word “hear” is utilized for “understanding” in this place. “Do you see what I mean?” Again, the word “see” means to “understand.” This is the sense intended in which the words are employed in the quote from Isaiah. Isaiah’s prophecy was quoted by Iesous, and

interpreted to be about the generation during the days of His ministry in the flesh. See: Mt 13.14-15. God had gone to great lengths to make His message clear, and so, Paul wrote the same thing about Israel, “subjected to futility, not willingly” (Rom 8.20). [Note: The “Creation” equals “Heaven and Earth” which is a symbol for Israel.] Paul continued his story, “that blindness in part has happened to Israel until the fullness of the Gentiles has come in” (Rom 11.25). The “blindness” referred to by Paul was the curse of God on Israel, which was pronounced by Isaiah over 700 years before that time, and interpreted by Iesous to affect that generation. However, the curse was specified to be in part. This had been explained earlier in the letter to Rome: (3) “… For not all the [ones] from (ex) Israel, these of Israel” - Rom 9.6. Therefore, some were cursed, while others were not. This was to save some of Israel before the resurrection, in AD 77, while another portion of Israel was saved after the rapture; and a third segment of Israel was never converted at all. But although God did intentionally “blind” men not willingly, but against their will, this was not done to deliver them to Hell. In His mercy and wisdom, God healed the blindness of Israel after the resurrection, in AD 77. In this way, He provided for a kingdom to continue after the “Old Heavens” resurrection. (4) “And swallowing in Mountain (Zion), the-this, face wrappng, wrapping against all of the peoples, and the [ones] from tabernacle, he will tabernacle (dwell) against all of the (12) nations (tribes)” - Isa 25.7. See also: Isa 66.8. NOTE: Frequently general terms, such as “all,” are employed in a limited sense. The context makes clear what is intended. One example of this procedure in the Bible is: “Their sound has gone out to all the Earth (Israel), and their words to the ends of the world” (Rom 10.18). In this place, “the ends of the world” are made certain by the phrase “all the Earth (Israel).” Although the word is general, or universal, this generality is confined to a certain category, which is Israel in this case. In Isaiah (25.7) the generality is confined to New Jerusalem, after the rapture. [The “healing of the nations,” by the Tree of Life, continued indefinitely. See: Rev 22.2.] Paul had identified the veil to be on the hearts of the children of Israel when they read the law of Moses. See: 2Cor 3.12-16. The subject of “predestination” has been explained to describe the “preparing of the kingdom.” [Note: The Bible contains no specific mention of predestination in the New Covenant Scriptures (Revelation). However, “the murder of the Two Witnesses of God” appears to be a work of predestination. Also, the limit of 42 Months of death appears to be predestination. And, “the Thousand Year Reign” was predestined.] God knows His sheep today, and their names were “written in the Book of Life (from the foundation of the world) of the Lamb slain” (Rev 13.8 - adapted). This adjustment to the verse quoted is justified by another verse, “whose names are not written in the Book of Life from the foundation of the world” (Rev 17.8). See: Php 4.3, Heb 4.3, Rev 20.15, 21.27. Therefore, the names are written from the foundation of the world, and not the “Lamb slain from the foundation of the world.” The writer of Hebrews makes clear that Iesous only suffered once, and not since the world began. See: Heb 9.26. But we have only been discussing the people of the kingdom, and their preparation. The kingdom also had a King and a location. The location is the Eternal Abode of God; or, Third Heaven. The King is the God and the Lamb, who are recorded to share the same throne. See: Rev 3.21, 22.1. When the souls of men of earth, with a new body, were added (in AD 77), then a New Third Heaven was created. The Old Eternal Abode of God was without men of earth. Although the Abode of God is without beginning, and without end of days, nevertheless the souls of the men of earth were added in the middle of this Eternity. Now Third Heaven is different, or new! Iesous had described the addition to Third Heaven by His words in Matthew 25.34. 2) FEEDING IESOUS. (1) “‘For I was hungry and you gave Me to eat; I was thirsty and you gave Me drink; I was a stranger and you took Me in; naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’ Then the righteous will answer Him saying, ‘Lord, when did we see You hungry and feed You?

...’ And the King will answer and say to them, ‘Truly, I say to you, inasmuch as you did it to one of the these of the brothers of Me, of the least, you did it to Me’” - Mt 25.35-40. Although we are saved by faith, and it is the “gift of God,” still, this sounds like justification by “works.” We will examine the Scriptures for both doctrines, and then suggest a reconciliation to the reader. (2) “So then also, in the now season, a remnant according to the election of favor has been. And if in favor, then no longer from works; since the favor no longer he is favor. But from works no longer it is favir if in favor; since the work is no longer work” - Rom 11.5-6. Now this is what we desire, to muddy up the waters, and to make reconciliation seem impossible. Who does not wish to be challenged once in a while? The reader is advised that many expositors have stumbled over this challenge. The problem of reconciliation of these two viewpoints, which seem directly opposed to each other, is not very difficult. First of all, the good works should be the result of faith. [Many perform good works, but not because of faith. The Muslims, who deny that Iesous is the Son of God, emphasize giving to the poor.] Secondly, two kinds of “works” are described. These are the “works of the law” (Rom 3.28, Gal 2.16), and the “works of righteousness” (Titus 3.5). The “works of the law” refers to ceremonial procedures. The “works of righteousness” depict love for your fellowman. But these are also commanded in the law. Neither of these two kinds of works can save a man’s soul! Therefore, after considering all possible solutions to the problem, thirdly, we must remember that this is a parable! Aha! “I see,” says the blind man. A parable is a simple story, which everyone can understand, such as, “feeding the hungry,” with a hidden spiritual meaning. This would mean that both the literal and the symbolic messages are necessary to salvation. Good works without faith is futility, and vice versa. Salvation is the “gift of God,” but after one is saved, then he must obey the King. Salvation is free, but remaining saved is a lot of work! (3) “Thus also the faith, if it does not have works is dead from itself ... Show me the faith of you from (without) [evidence] of the works of you, and I will show you from [evidence] of works of me the faith of me” - Jas 2.17-18. We will examine both the literal and the symbolic meaning of Iesous’ standard of judgment. We need them both! Iesous is a Teacher of parables (Mt 13.10), and the Bible is “spiritually discerned” (1Cor 2.14). Interpretation is similar to working a jigsaw puzzle or a crossword puzzle. The Holy Spirit is necessary to success. 3) THE LITERAL INTERPRETATION. A) FOOD AND DRINK. Iesous had instructed His students not to give a dinner or supper for family or friends; or for the rich -- because then they would expect something back: (1) “But when you do a feast, invite poor, maimed, lame, blind. And you will be blessed, for they do not have to repay you; for you shall be repaid in the resurrection of the righteous” - Lk 14.13-14. This is “saved by works.” Paul quoted the book of Proverbs (25.21-22): (2) “If therefore, the enemy of you hungers, feed him; if he thirsts, give him drink” - Rom 12.20. Again we observe, “saved by works.” Paragraph “B” will be about “saved by faith.” John stated the same principle in this manner: (3) “But whoever has the life of the world, and he might see the brother of him having need, and he might have shut up the heart of him from him, how, he will remain the Extreme Love (agaph) of the God (tou Qeou) in him?” - 1Jn 3.17. [“Remain” is one of John’s key words.] Iesous (Mt 25) and John were both advising us that in order to love God -- love the poor. Even

the law of Moses established the principle of feeding the hungry, before Iesous had made Himself known to the world, and offered His life as a sacrifice for sin. How much more zealous should the servants of Iesous be in their application of these commandments? B) CLOTHING THE NAKED. (1) “But if a brother or sister is naked and is lacking of the daily food, but someone from you [says] to them, ‘Depart in peace, be warmed and filled,’ but you do not give to them necessities of the body, what the profit?” - Jas 2.15-16. These quotes are deemed necessary to document that the students of Iesous actually did perform these duties to other persons less fortunate than themselves. The Judgment Day is a very serious subject. Any attempt to challenge the reader to his God-given duties by the writer’s own literary talent seems farcical when God states the case so much more eloquently. Therefore, we will continue with this approach of quoting Scriptures, to document the works that save; and later the faith that is necessary for our redemption. (2) “And all the widows stood by him (Peter) weeping, showing the tunics and garments which ‘Gazelle’ (Dorcas) had made while she was with them” - Acts 9.39. Iesous’ parable of the “Good Samaritan” relates the story of a man wounded and “stripped of his clothing.” Although it is not specifically mentioned that he clothed the victim of the robbers, he is credited with “clothing” him in a bed, and he paid his bill at the inn. See: Lk 10.30-37. Iesous finished the parable with these words, “Go and do likewise.” The parable was not actually a historical event, but the commandment was historical in nature. C) TAKING IN STRANGERS. (1) “The brotherly love, he will remain. Do not forget of the hospitality (usually refers to foreigners), for through this, some have unknowingly entertained angels” - Heb 13.2. The “good message” was successful due to the love of the servants of Iesous. The public is quick to judge hypocrites in the Body of the Anointed. Anyone lacking love would be so judged. Even Job defended himself against his friends’ charges of sin with these words: (2) “Stranger he was not chambered in street, I opened doors of me to road” - Job 31.32. The children of God have always performed “works of righteousness” in every Age. Job was in the Age of the Law of Moses, and the resurrection graphically detailed by Iesous was the Old Heavens resurrection, and the New Covenant Age will be judged by the same standards. Therefore, although we are “saved by faith,” in order to enter the kingdom, we are maintained by both faith and works. (3) “But, meanwhile, also prepare a guest room in me, for I trust that through [answer] of the prayers of you, I will be favorably given to you” - Phil 22. Paul was writing to Philemon, who was an entertainer of travelers. In the Sermon on the Mount, Iesous had instructed Israel not to be concerned with food and drink and clothing. See: Mt 6.25. When some would be in need, Iesous had His servants to provide what was lacking. The works of God are marvelous! His wisdom is unsurpassed. He controls the entire world by His mighty hand, and by the word of His mouth. All of the items mentioned by Iesous, by which Israel was judged by works, are documented in the history of the Body of the Lamb. The judgment by faith will follow. D) VISITING THE SICK. (1) “Is anyone among you sick? He will call for the elders of the ‘From Calling,’ and they will pray over him, anointing him with oil in the name of the Lord” - Jas 5.14.


These words describe the dispensation of the “gift of the Holy Spirit,” which ended with the resurrection, in AD 77. Paul declared that it “shall be done away!” See: 1Cor 13.8-10. In view of these facts, it does not seem that this “anointing the sick with oil” is a duty in the present administration of God. But the record that they were commanded to visit the sick, by the apostle James, indicates that this duty was performed. (2) “Pure and undefiled religion before God and Father (Patri) is: ‘Her (auth) [pure religion] to look after orphans and widows in affliction of them, and to keep oneself unspotted from [sins] of the world’” Jas 1.27. This is also a parable, as Iesous’ words in Matthew (25.35-40) are a parable. In symbolism the “widows” represent the cities of Israel, while the “orphans” signify the children of Israel. “In their affliction,” means while they are separated from Iesous. But, a parable is also meant to be taken literally, and they were to do what they could for widows and orphans. In the literal application, the phrase “in their affliction” would represent the “affliction” of being poor. E) VISITING PRISONERS. (1) “... but to the Paul, it was permitted to remain with himself with the soldier guarding him ... But the Paul remained two whole years in his own rented house, and he was receiving all the [ones] coming to him” - Acts 28.16, 30. So then, the apostle of the Lord was visited in prison. Some congregations even sent men for a distance of about 900 miles to visit him at Rome. As the crow flies, it was about 750 miles from Rome to the east coast of Greece. But they had to sail around the peninsula, and then up to Rome. This was accomplished by boat. (2) “... for the sake which I serve as an ambassador in chains ... But that you also may know the [things] with respect to me, what I am doing, Tychicus, the [one] of Extremely Loving (agaphtoj) brother and faithful servant in Lord (Kuriw), will make all [things] known to you” - Eph 6.20-21. This is believed to have been written in about AD 62 to 64. Paul had no money, and so, we assume that his rented house was paid for by the congregations. The Gentile congregations did not desert their “apostle to the Gentiles” while he was in prison. And we will be judged in the same manner, at the New Covenant resurrection. We are saved by faith, and kept in the fold by faith and works combined. (3) “Nevertheless you have done well sharing with the affliction of me ... But I am full [in] all [things] and I abound, I have been made full receiving from Epaphroditus the [things] from you …” - Php 4.14, 18. Paul had another visitor! But actually, the entire congregation was fulfilling the command to visit those in prison when they sent a messenger. It would be impractical for everyone to leave home in order to visit him personally, but they had sent a gift, and probably a message. People who were this generous to someone 900 miles away, would no doubt also have visited any prisoners in their area. And, the apostle John had messengers from the seven congregations of Asia, when he was banned to the Isle of Patmos. But all of these comments have been about literal interpretation. Now we need to investigate the figurative message. 4) THE FIGURATIVE INTERPRETATION. A) FOOD AND DRINK. Iesous taught that, “I am the Bread of Life” (Jn 6.48). No one will interpret this literally. But then, what does it mean? “His name is called, ‘The Word of God’” (Rev 19.13). Whenever the servants of Iesous teach His words, and share with the lost that Iesous is the Bread of Life and the Word of God, then they are feeding the hungry. Iesous instructed Peter, “Feed My sheep” (Jn 21.17). This subject of spiritual food was introduced by Iesous like this:


(1) “Man, not in bread alone, he will live, but on all saying coming out through mouth of God (Qeou)” (Mt 4.4). This was paraphrased by an inspired message to Paul: (2) “All Scripture God-breathed, and profitable for teaching, for reproof, for correction, for the instruction in righteousness” (2Tim 3.16). The “food” for the hungry has been identified, and now the “drink.” (3) “… ‘If anyone thirsts, let him come to Me and he will drink. The [one] believing into Me, just as said the Scripture, ‘Rivers from of the belly of him will flow of Living Water.’ But this, He spoke concerning [gift] of the Spirit (tou Pneumatoj), whom the [ones] believing in Him were about to receive; for Holy Spirit not yet given, because Iesous (Ihsouj) was not yet glorified” - Jn 7.37-39. Therefore, Iesous is the Bread of Life, and the Holy Spirit is the Living Water! And: (4) “Blessed the [ones] hungering (Bread) and thirsting (Spirit) [for righteousness, for they will be filled (with the Spirit)” - Mt 5.6. The Bible is filled with these symbols for Iesous and the Spirit: (5) “Woe! All of thirsty, going them to Waters (7 Spirits); and who not money to him, going them, breaking them and eating them (Bread). Going them, and breaking them in no money and in no price, Wine (Iesous’ New Teaching) and Milk (of the Word)” - Isa 55.1. Now, we have the teaching that salvation is the “gift of God!” And, it is not received by works, but by faith. The Wine is identified, “Nor do they put new Wine (teaching) into old bottles (Israel)” - Mt 9.17. Does the reader see another obvious reason why salvation could not be by works? The primary reason is that all the works in the world could not cover our sins. But another possibility is that some people are born paralyzed, and others are paralyzed before they learn of Iesous. If salvation was of works these people would be lost through no fault of their own. But then, Praise the Lord! His wisdom is astounding. Joel had another prophecy of Iesous’ kingdom: (6) “The threshing floors shall be full of Wheat (Bread), and the vats shall overflow with new Wine (Teaching) and Oil (Spirit)” - Joel 2.24. Joel repeats this imagery: (7) “And being (hyhw) in day, the-this, the Mountains (Kingdoms) they will drip new Wine (Teaching), the Hills (Satrapies) they will flow Milk (of the Word), and all of brooks of Judah going them Water (Spirit) and all of fountains from house of He Is (hwhy) going, and the drinking of valley of Shittim” Joel 3.18. See: Rev 21.6, 22.1, 22.17. This prophecy was of the Millennium (AD 1859-1959; to Ever (Dan 7.27). But what is “clothing?” B) CLOTHING THE NAKED. (1) “For as many of you as were dipped into Anointed (Criston) have put on Anointed” - Gal 3.27. Therefore, we are “clothed with the Anointed;” or, Iesous. The lost are naked. The ‘From Calling’ has been commissioned to clothe the naked with the Lord Iesous. Then the expression, “in the Anointed” is employed to designate the faithful. See: Rom 6.3; 8.1; 12.5; 16.3, 7, 9, 10. The word “house” is also recorded to depict our clothing (who are saved):


(2) “And Moses this (A; men) faithful in the house of Him (God) as a servant into a testimony of the [things] being spoken, that (B; de) Anointed as a Son (Yioj) over the house of Him, whose house we are if indeed we hold fast the confidence of the hope until firm end” - Heb 3.5-6. So then, besides being “clothed in the Anointed,” we are also “clothed in His house.” Then the words “house” and “temple” are combined to picture the “clothing of the Elect.” (3) “Therefore then, you are no longer strangers and aliens, but citizens with [Body] of the holy [ones], and [ones] of the house of the God (tou Qeou), being built on the foundation of the apostles and prophets, being of chief cornerstone, of Iesous Anointed Himself (Ihsou Christou autou), in whom all building being joined together grows into a holy temple in Lord (Kuriw) …” - Eph 2.19-21. In the Old Testament, the temple being the type of the New Covenant, the “house of Gods” included the Holy Place, and the Most Holy Place, and the Court. Then the Temple included the Holy Place, with 12 Loaves, and Altar of Incense, and the Lampstand; and the Oracle; or, the Most Holy Place. In the New Testament, the Holiest of all; or, the Most Holy Place signifies Third Heaven. So then, life is a journey from the court, into the temple, and finally, into the Most Holy Place. The court was for the entire congregation to make sacrifice for sins, but only the priests were allowed into the Holy Place. Today all of the Elect are related to the priests in Third Heaven. See: Rev 5.10. The “holy ones” pray to God the Father, and the priests offer their prayers as “incense” to God. And the final goal is the Most Holy Place; or, Third Heaven. See: Heb 9.2-3, 7-8. C) TAKING IN STRANGERS. (1) “For rising of shining of light of you coming! And glory of ‘He Is’ (hwhy) rising on you (Zion) ... And the going them, nations (Strangers) to light of you (‘From Calling’ of Iesous), and kings to brightness of rising of you (resurrection led to belief in New Jerusalem on earth)” - Isa 60.1, 3. “Zion” is used to refer to “Third Heaven” (Rev 14.1). But in this place, Isaiah was writing of New Jerusalem on earth. Iesous was, and is, the “Light of the world” (Jn 9.5), and He announced that Israel was the “light of the world” (Mt 5.14). Adding the Gentiles to the kingdom would be to “take in Strangers.” Peter had spoken, by inspiration of God, that: (2) “For the promise is for you and the children of you (Israel), and all the [ones] into far away (Gentiles), as many as ever (an) Lord the God of us (Kurioj O Qeoj hmwn) will call” - Acts 2.39. Here we have proof of the “verbal inspiration” of the Scriptures, for Peter did not understand what he had proclaimed! This was God speaking, and not Peter. If Peter had been speaking, then he would have understood what he said. In order to explain the message to Peter, God sent him a vision, and the Spirit spoke to him, and God sent messengers to petition him to visit the Gentiles. See: Acts 10.1314, 19, 21. When he followed the instructions of the Lord, this was his experience: (3) “Yet speaking of the Peter these words, the Holy Spirit fell on all the [ones] hearing [message] of the word. And the [ones] from circumcision, believers were astonished, as many as came with the Rock (Peter). For the gift of the Holy Spirit had been poured out on the Gentiles also ... ‘And then, the God (O Qeoj) has also granted to the Gentiles the reformation into life’” - Acts 10.44-45, 11, 18. Therefore, the house of Israel received “Strangers” (Gentiles) into the “commonwealth of Israel” (Eph 2.12). God communicated His decision on the matter to the apostles, and they quickly obeyed the Lord. At a later time, Paul, the apostle to the Gentiles, had this to say: (4) “and perceiving the favor, the [one] having been given to me, James and Rock (khfaj) and John, the [ones] seeming to be pillars, they gave right [hand] of fellowship to me and Barnabas, that we [go] into the Gentiles and they into the circumcision” - Gal 2.9.

Iesous’ apostles obeyed His will, and “took in strangers” into the Body of the Anointed. Today there are no Gentiles, for Israel has been destroyed as a nation, in the sight of God. The Lord fulfilled His prophecy to “slay” them (Isa 65.15; Ps 2.7-9; Heb 10.12-13), and to make “of the two, one new man” (Eph 2.15). [The “two” mentioned were Jews and Greeks. The Greeks represented all Gentiles.] In the Bible a Gentile is a non-Jew. The removal of Jews also eliminated Gentiles. But in the New Covenant Age, unbelievers are “strangers,” and are intended to be “taken into” the congregations. The operation of God remains basically the same for believers today, while noting the differences between the Old and New Covenants. D) VISITING THE SICK. (1) “Men, brothers, listen to me, Simon told how first the God (O Qeoj) visited to take from Gentiles a people on the name of Him” - Acts 15.14. Iesous had pictured the lost as the dead. Sometimes sickness leads to death, and dead is about as sick as one can get, disregarding the Judgment Day. We may assume that spiritual death is also sickness. Iesous instructed one of His students: (2) “But the Iesous (O Ihsouj) said to him, ‘Follow in Me, and leave the dead (lost) bury the dead (bodies) of themselves” - Mt 8.22. The conclusion is obvious, that to visit the lost was to visit the sick, and even the dead. Ezekiel had foretold this glorious age of salvation: (3) “‘I, I will shepherd sheep of Me, and I, I will make them lie down,’ saying Lord of [me] He Is (hwhy ynda). And, I will seek of ‘the (H) losing her (T)’, and I will return of ‘the (H) driven away of Her (T).’ And, I will bind up ‘to he (N) was broken of Her (T),’ and I will strengthen ‘the (H) sick of Her (H)’” Eze 34.15-16. God had boasted, and rightfully so, that He would do all of these things. But from Iesous’ words we learn that He employed men of earth to accomplish His goal. Iesous demonstrated this fact by commanding Peter, “Feed My sheep” (Jn 21.17). Although God did at that time, and still does today, the healing of the sick, and the saving of the lost, still He works through men of earth. E) VISITING THE PRISONERS. (1) “Do you not know that to whom you present yourselves servants to obey, you are servants to whom you obey, whether of sin into death, or of obedience into righteousness” - Rom 6.16. Today we are bombarded with advertisements of organizations promising to deliver men from dope addiction or alcoholism. Slavery to sin is easily comprehended to be the cause of this trauma. Organizations are incorporated with these goals in mind, and sometimes, making money is included. Therefore, the worldly person can comprehend Paul’s message quoted. However, Paul had a broader base in mind, seeking to free captives from all sins, including Judaism, paganism, sexual immorality, lust, pride, etc. The deliverance of the prisoners is described: (2) “But favor to the God (tw Qew) that you were servants to sin, yet you obeyed from [love] of heart into which you were delivered [to] form of teaching. And having been freed from [guilt] of the sin, you became servitude to the righteousness” - Rom 6.17-18. The subjects judged by Iesous, that is, those on the right hand, had visited the prisoners of sin, and had set them free. Compare: Mt 25.35-40. Both Jews and Greeks are depicted in captivity. (3) “Therefore God also gave them (Jews - vs 16) up to uncleanness ... who exchanged the truth of God for the lie, and fell down to, and served the creature (images of man & beast) rather than the Creator, who is blessed into the ages. So, he will be” - Rom 1.24-25.

In summary, sin is servitude, and the “Blessed of My Father,” who inherited eternal life, had visited them in prison. III. DEPART INTO EVERLASTING FIRE. 1) THE LAKE OF FIRE. (1) “Then He will also say to the [ones] at left [hand], ‘You go yourself [Middle Voice] from Me, the [ones] having been cursed, into the everlasting fire, the [one] having been prepared to the Devil and the angels (messengers) of him’” - Mt 25.41. The “From Speaking” (Elect), who were living when “the Son of man came on the clouds,” in AD 77, were raised up directly to the Judgment. The “blind” were left behind on earth. Iesous made this clear. (2) “And thus all Israel [‘From Speaking’ (Elect) only; 9.6-9] will be daved, just as it is written, ‘ The [One] Delivering will come from Zion, and He will turn (future tense in AD 58) away ungodliness from Jacob” - Rom 11.26. Those “of Israel” (Rom 9.6), and others in the past, represent the “Elect” at the Rapture. Those “not Israel” (9.6), “the branches broken off” (Rom 11.19), were not involved in this resurrection, but will be judged at the New Covenant resurrection. See: Rev 20.11-15. However, some of these would become New Jerusalem, in AD 77. Now we will consider the “dead,” good and bad. Both categories arrived at the Judgment by a two-step operation. The “holy ones” died, and went to Paradise to await the resurrection. The dying “sinners” went to Hell before the resurrection. Iesous taught this teaching by a parable, and it still applies to the New Covenant resurrection. (3) “But it came to pass, the beggar [died], and they carried him above, [place] of the angels into the bosom of Abraham (Paradise). But also the rich [man] [died] and he was buried. And being in torments in the Hell, he lifted up the eyes of him, and he sees the Abraham from afar, and Lazarus in the bosom of him ... ‘between us and you has been fixed a great gulf, so that the [ones] wanting to cross from here to you are not able, nor the [ones] from there pass to us’” - Lk 16.22-23, 26. And, this verse shoots down the Pope’s teaching of purgatory! Everything is “fixed” until the resurrection, and the prayers of the catholic priests cannot change a thing. We learn from this parable, of Iesous, that Hell is not the “lake of fire,” nor vice versa! Hell is temporary, while the “lake of fire” is everlasting. (4) “And the Death and the Hell, they were cast into the lake of the fire. This is the Second Death, the lake of the fire” - Rev 20.14. The sinners living at the time of the Rapture, and those “blinded unwillingly,” were left on earth to be judged later. When the “blind” received their sight, then they were “healed,” and the nation was “born in one day.” See: Isa 66.8. This was, and is, the kingdom of God which was inherited from AD 77 to AD 78 (One Day), being named “New Jerusalem.” See: Rev 21. 2) THOSE NOT FEEDING IESOUS. The redeemed had given “food and drink” to the hungry, and had “clothed the naked,” and they also “took in strangers,” besides “visiting the sick,” and even “visiting those in prison.” We have observed that these tasks were performed both literally and figuratively. This pattern of behavior constituted being “saved by favor,” or “saved by faith;” and then “living with works.” However, the condemned were declared not to have done these necessary duties to God and the Lamb. The “sheep” were on the right hand, while the “goats” were limited to the left hand. The “sheep” went with the Lord Iesous to be with the Father, but the “goats” suffered eternal separation from God. This is said to be “cast

into outer darkness” in one parable. Our conclusion is that “outer darkness” and the “lake of fire” are the same thing. Both symbolize torment. This is the reward of the unjust. 3) THE SENTENCE OF DEATH. (1) “Then He will answer them, saying, ‘Truly, I say to you, inasmuch as you did not do [it] to one of the least of these, neither you did do to Me.’ And these, they will go away into everlasting punishment, but the [ones] righteous into eternal life” - Mt 25.45-46. The goats could not say that they were not properly warned! Iesous spoke these words in AD 32, and He returned with judgment in AD 77. But then, from the beginning of the world, God has informed the inhabitants of earth of His desires. Abel, and Abraham, and Isaac, and Jacob, had offered animal sacrifices before the law was mediated by Moses. These animals were a substitute offering for sin until Iesous came and offered His blood for our sins. Other parts of the law are recorded in Genesis. The scope of this Judgment is recorded to be on men of earth from the Beginning of Time (4139 BC), until the Rapture (AD 77). Chapter 11, of Hebrews, specifies the scope of the Judgment: (2) “In faith Abel offered to God a greater sacrifice than Cain ... And all these, having obtained a testimony through [practice] of the faith, did not receive [reward; resurrection] of the promise, of the God (tou Qeou). Who (ti), concerning us, having provided better, so that they should not be made perfect [without] favor of us (caris hmwn)” - Heb 11.4, 39-40. When Iesous finished this Judgment, then the law of Moses; or, the Old Covenant was ended; for “Heaven and Earth (Israel) had passed away” (Mt 5.18). Today we have a New Covenant, and Iesous sits on the throne of David (Rev 3.7). But, the reader should consider this a “beginning,” as well as an “ending.” Although the Old Covenant was ended, its demise was the beginning of the New Covenant. The Old Heaven and Earth (Israel) “shall not be remembered or come to heart” (Isa 65.17). The book of Matthew was predominantly about the future, including the fall of Israel, and the end of the law, and the resurrection in “this generation” (AD 32 - Mt 24.34). Combined, these three ideas were trying to lead the people out of the first century AD. The Pope is trying to keep you back there. But, from the beginning, the book of Matthew was about the resurrection in AD 77. (3) “I truly dip you in water unto reformation, but The [One] coming after, is mightier [than] [might] of me ... He will dip you in Holy Spirit (Pneumati Agiw) ... But the chaff He will burn up in unquenchable fire” - Mt 3.11-12. John the [one] of the Dipping prophesied the Jews’ war with Rome, and the Judgment Day, by his description of “burning the chaff with fire.” Matthew recorded the predictions of the resurrection and the Judgment Day throughout his book, and the other New Testament writers had this futuristic message, which was the pattern of God. God revealed a message of a short period before the book of Revelation, and a much longer period, even until the End of Time, in Revelation. The Pope teaches you to keep your thoughts back in the first century, and to totally ignore His message for today, and for the last 1900 years. But then, the whole object of the book of Matthew was to bring you up to the “New Heavens and a New Earth.” We hope that the reader is convinced of this truth.


BIBLIOGRAPHY ANALYTICAL LEXICON to the Greek New Testament, The; 1993, William D Mounce, Zondervan Pub. House, 5300 Patterson Ave SE, Grand Rapids MI 49530. ANNALS of IMPERIAL ROME, The; Tacitus, (1956), Michael Grant, Penguin Books Ltd., 375 Hudson Street, New York NY 10014. APOSTOLIC FATHERS, The; (1 vol), 1889, J. B. Lightfoot, Edited by Michael Holmes (1989), Baker Book House, PO Box 6287, Grand Rapids MI 49516. APOSTOLIC FATHERS, The; (5 vols), 1889, Lightfoot, Hendrickson Pub., PO Box 3473, Peabody MA 01961. ATLAS of the BIBLE and Christianity, 1997, Tim Dowley, editor, Baker Book House (above). BARNES’ NOTES on Daniel, 1851, Albert Barnes, Baker Books [1996], (above). BARNES’ NOTES on Revelation, 1851, Albert Barnes, Baker Books [1996], (above.) BEHOLD I AM COMING QUICKLY, Projects In Eschatology, 125 West Front Street, Suite 253, Wheaton IL 60187. BETHANY PARALLEL COMMENTARY on the New Testament, 1983, Bethany House Pub., 11300 Hampshire Ave. S., Minneapolis MN 55438. COMMENTARY; CRITICAL, Experimental, and Practical on the Old and New Testaments, Andrew Fausset, 1878, Robert Jamieson, 1839, William B. Eerdmans Pub. Co., (1995), 255 Jefferson Ave. SE. Grand Rapids MI 49503. COMMENTARY on the HOLY BIBLE, A; Matthew Poole (c. 1680), Hendrickson Pub. (above). COMMENTARY on the WHOLE BIBLE, A; Matthew Henry (1706-1714), World Bible Pub., 1500 Riverside Dr., PO Box 370, Iowa Falls IA 50126. CHRISTIAN BAPTIST, The; (1823-1830), Alexander Campbell, Bethany VA. ECCLESIASTICAL HISTORY, AD 324, Eusebius Pamphilus, Baker Book House (above). FIRST WORLD WAR, The; 1994, Martin Gilbert, Henry Holt and Co., Inc., 115 West 18th Street, New York NY 10011. GENEVA BIBLE, The; 1599, L. L. Brown Pub., 561 Melton Road, Ozark MO 65721. GREEK-ENGLISH LEXICON of the New Testament, A; Walter Bauer, 1958, revised by Gingrich and Danker (1979), The University of Chicago Press, Chicago IL 60637. HALLEY’S BIBLE HANDBOOK, 1962, Regency Reference Library, Zondervan Pub. House, 5300 Patterson Ave. SE, Grand Rapids MI 49530. HISTORY of CHRISTIANITY, 1976, Paul Johnson, Touchstone, Simon & Schuster Bldg., Rockefeller Center, 1230 Avenues of Americas, New York NY 10020. INTERLINEAR GREEK-ENGLISH New Testament, The; 1985, Trinitarian Bible Society, Jay P. Green, Sr., editor, Hendrickson Pub., (above). MATTHEW 24 FULFILLED, 1996, John L. Bray, John L. Bray Ministry, Inc., PO Box 90129, Lakeland FL 33804. MILLENNIAL HARBINGER, The; (1830-70), Alexander Campbell, editor, Bethany VA. MODERN REFERENCE Encyclopedia, 1967, Stratford Press, Inc., New York NY. NKJV GREEK ENGLISH Interlinear New Testament, The; 1994, Thomas Nelson Pub. Co., PO Box 141000, Nashville TN 37214. PEOPLES’ NEW TESTAMENT, The; 1891, B. W. Johnson, Gospel Light Pub. Co., PO Box 38, Delight AR 71940. PRESTON’S PRETERIST PUBLICATIONS, 1992, Debate: Don Preston vs Bill Lockwood, Box 1313,


Ardmore OK 73401. STRONG’S EXHAUSTIVE Concordance of the Bible, 1890, James Strong, World Bible Pub., Inc., (above). TWELVE CAESARS, The; Suetonius, (1979), Robert Graves, Penguin Books Ltd., (above). VINE’S EXPOSITORY Dictionary of New Testament Words, W. E. Vine, Hendrickson Pub., (above). WEBSTER’S NEW WORLD Dictionary, 1970, The World Pub. Co., New York NY. WORKS of JOSEPHUS Complete and Unabridged, The; Translated by William Whiston, Hendrickson Pub., (above). YOUNG’S ANALYTICAL Concordance to the Bible, 1879, Robert Young, William B. Eerdmans Pub. Co., (above).

Introduction 1. Peoples’ NT, vol 1, p 17. Chapter One Bullinger, E.W., Number in Scripture.


Chapter Three 1. Strong’s Exhaustive Concordance of the Bible. 2. Young’s Analytical Concordance. 3. Greek-English-Lexicon; by Walter Bauer. 4. Analytical Greek Lexicon, by William D. Mounce. 5. Septuagint. 6. Millennial Harbinger; May 1870. 7. Christian Baptist Magazine; Nov. 1834. Chapter Four 1. Matthew Poole. 2. Andrew Fausset; vol 3. 3. Greek-English Lexicon, Bauer. Chapter Five 1. People’s New Testament, B.W. Johnson; vol 2, p 55. 2. Ibid, p 496. 3. Poole, Matthew; vol 3, p 78. 4. Geneva Bible; Mt 5.18-19. Chapter Six 1. History of Persian Empire; p 28. 2. Ibid., p 517. 3. Vine’s Expository, p 279. Chapter Seven 1. Barnes’ Notes Rev.; p 244. 2. First World War; p 541. 3. United States Becoming ...; p 664. 4. Ecclesiastical History; p 104. 5. Apostolic Fathers; p 87, 105. 6. Apostolic Fathers; p 87. 7. Ibid., p 88. 8. Ibid. pp 92-93. 8. Ibid., p 92. Chapter Eight 1. Barnes’ Notes; Rev. p 244. 2. History of Christianity; Paul Johnson; p 424. 3. Millennial Harbinger; Sept. 1842. 4. Vine’s Expository; p 1133. Chapter Nine 1. Geneva Bible; Dan 12.7-12. 2. Poole, Matthew; vol 2; pp 848-49.


3. Fausset, Andrew; vol 2; p 456. 4. Henry, Matthew; vol 4; p 1115. 5. Barnes’ Notes, Daniel; vol 2; pp 274-76. 6. Josephus’ Antiquities 17.11.4. Chapter Ten 1. Preston’s Preterist Publications, p 166. 2. Matthew 24 Fulfilled, p 273. 3. Ibid., p 273. 4. Ibid., p 173. 5. Antiq. 20.5.2. 6. Ibid. 20.5.1. 7. Ibid. 20.8.6. 8. Ibid. 20.8.6. 9. Ibid. 18.5.1. 10. Ibid. 18.5.3. 11. Tacitus; p 222. 12. Antiq. 18.8.2 to 18.8.9. 13. Wars of the Jews 2.17.2. 14. Ibid. 2.15.2. 15. Ibid. 2.17.7. 16. Antuq. 18.8.8. 17. Ibid. 2.17.7. 18. Annals of Rome, p 347. 19. Ibid., p 355. 20. Ibid., p 326. 21. Suetonius, p 221. 22. Annals, p 365. 21. Suetonius, p 223. 23. Apostolic Fathers, p 87. 24. Ibid., p 88. 25. Ibid., p 92. 26. Ibid., p 107. 27. Ibid., p 113. 28. Apostolic Fathers; 6 volumes with Greek text and Notes; vol 1, pp 379-80. 29. Ibid., p 184. 30. Ibid., p 184. 31. Ibid., p 184. 32. Ecclesiastical History, p 114. 33. Poole, vol 2, p 834. 34. Ibid., vol 3, p 114. 35. Wars 2.19.4. 36. Ibid. 2.19.6. 37. Ibid. 3.4.2. 38. Ibid. 3.6.3. 39. Ibid. 6.3.4. 40. Ibid. 3.7.3. 41. Ibid. 3.9.3. 42. Ibid. 3.10.10. 43. Ibid. 4.11.5 to 5.1.1.


44. Twelve Caesars, p 59. 45. Wars 3.6.2. 46. Ibid., 6.6.2. 47. Ibid., 4.3.4. 48. Ibid., 4.3.5. 49. Ibid., 5.3.1 Chapter Eleven 1. Clarke; Adam; Mt 25.1-13. 2. Henry; Mt 25.1-13.




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