Archive for the ‘Israel’ Category

JESUS’ FULFILLMENT OF THE MOSAIC FEASTS

 

At the time of Jesus’ crucifixion, three events occurred in rapid succession: His crucifixion, His resurrection, and the Pentecost, where the Holy Spirit indwelt believers and empowered them to do exploits. All three of these events were imprinted in the minds of the Israelites over a millennium earlier by Moses in terms of feasts and observances.

The first event, Jesus’ crucifixion, was initially foreshadowed in detail by God’s call to Abraham to sacrifice his son Isaac, as related in Genesis 22. But the commemorative feast for this event is the Passover, as instituted by Moses just before the Israelites were to cast off their enslavement and depart for Egypt. The account of the institution of this feast is given in Exodus 12:1-3, 5-7, and 12 and 13:

And the Lord spoke unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak you to all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house . . . Your lamb shall be without blemish, a male of the first year: you shall you shall take it out from the sheep, or from the goats. And you shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire and unleavened bread; and with bitter herbs they shall eat it . . . For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. And this day shall be to you for a memorial; and you shall keep it a feast to the Lord throughout your generations; you shall keep it a feast by an ordinance forever.”

The lamb was kept in the house for four days, just long enough for it to become a household pet with the formation of a loving bond between the people and this innocent creature. Then it was slain and its blood spread on the doorposts and lintel as a sign to God to spare the occupants within as He went out to slay the firstborn of Egypt.

The Passover Lamb was a type of Jesus, who was crucified on the day of preparation for the Passover, the exact time when the lambs were traditionally slain. He was described as the Lamb of God by the Apostle John, first in John’s Gospel and then in the Book of Revelation. Christians claim the remission of their sins and their spiritual salvation by the washing of Jesus’ blood: He is our Passover Lamb.

The second event that was linked to a feast was Jesus’ resurrection after three days and three nights in the grave following His crucifixion. The corresponding feast established by Moses is the wave offering of first fruits of the barley harvest, traditionally held during the week of the Feast of Unleavened Bread from the 15th to the 21st of Nisan. The exact day is given in Leviticus 23:11 as the day following the Sabbath. The Sabbath after Jesus’ crucifixion was Saturday, Nisan 16, making the Feast of First Fruits the following day, or Sunday, Nisan 17. The account is given in Leviticus 23:9-14:

“And the Lord spoke unto Moses, saying, Speak to the children of Israel, and say to them, When you are come into the land which I give unto you, and shall reap the harvest thereof, then you shall bring a sheaf of the first fruits of your harvest to the priest, and he shall wave the sheaf before the Lord, to be accepted for you: on the next day after the sabbath the priest shall wave it. And you shall offer that day when you wave the sheaf an he-lamb without blemish of the first year for a burnt offering to the Lord. And the meal offering thereof shall be two tenth parts of fine flour mixed with oil, an offering made by fire unto the Lord for a sweet savor: and the drink offering thereof shall be of wine, a quart. And you shall eat neither bread, nor parched corn, nor green ears, until that same day that you have brought an offering to your God: it shall be a statute forever throughout your generations in all your dwellings.”

The wave offering was intended to commemorate Jesus’ resurrection from the dead, as Jesus was the first fruit of resurrected mankind.

The third feast is related in Leviticus 23:15-21:

And you shall count to you from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering; seven sabbaths shall be complete: even to the next day after the seventh sabbath shall you number fifty days; and you shall offer a new meal offering unto the Lord. You shall bring out of your habitations two wave loaves of two tenth parts; they shall be of fine flour; they shall be baked with leaven; they are the first fruits unto the Lord. And you shall offer with the bread seven lambs without blemish of the first year . . .”

The passage continues with additional offerings, ending with the command that the feast is a holy convocation, no work being permitted, and a statute forever.

As it traditionally occurred fifty days after the Feast of First Fruits, this event is called the Feast of Pentecost. It is named after the root word pente, which means fifty. Pentecost is known by Christians as the mighty presence of the indwelling Holy Spirit that took place fifty days after Jesus’ resurrection and ten days after His return to heaven as related in Acts 1.

The event itself is described in Acts 2:1-18:

“And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly here came a sound from heaven like a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. But Peter, standing up with the eleven, lifted up his voice, and said unto them, You men of Judaea, and all you who dwell at Jerusalem, be this known to you, and hearken to my words; for these are not drunk, as you suppose, seeing it is but [nine o’clock in the morning]. But this is that which was spoken through the prophet, Joel: And it shall come to pass in the last days, said God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on my servants and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy.”

We can glean a number of facts from this correspondence between the Mosaic feasts of the spring and major events associated with Jesus’ crucifixion.

First, Jesus’ crucifixion was a preplanned event. Some false theologians are fond of asserting that Jesus was caught unawares by His arrest. That notion violates the clear teaching of the Old Testament.

Second, Scripture is not only truthful, it is precise. It is truthful in every detail. The days of Jesus’ crucifixion, His resurrection, and the birth of the Church were set with precision over a thousand years before the events took

place.

Third, the Church is an integral part of God’s master plan. The mystery of Ephesians 5:25-31 wherein the Church is defined as the Bride of Christ is not trivial. It is essential.

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THE ARK OF THE COVENANT IN THE HOLY OF HOLIES

 

The Ark of the Covenant has an interesting and rather enigmatic history. Its fabrication was commanded by God to Moses at the time that Moses went up to Mount Sinai to receive the Ten Commandments. God issued very specific instructions as to how it was to be constructed. It had an intimate connection to the tabernacle in the wilderness and to Solomon’s Temple, where it occupied the Holy of Holies in both temples. It was above the ark that the Shekinah Glory indwelt both houses of the Lord.

Details of the ark of the covenant are presented in Exodus 24:15-18 and 25:1-22:

“And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days; and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and got up into the mount; and Moses was in the mount forty days and forty nights.

“And the Lord spoke to Moses, saying, Speak to the children of Israel, that they bring me an offering: of every man that gives it willingly with his heart you shall take my offering. And this is the offering which you shall take of them: gold, and silver, and bronze, and blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and badgers’ skins, and acacia wood, oil for the light, spices for anointing oil and for sweet incense, onyx stones, and stones to be set in the ephod and in the breastplate.

“And let them make me a sanctuary, that I may dwell among them. According to all that I show you, after the pattern of the tabernacle, and the pattern of all the furnishings thereof, even so shall you make it.

“And they shall make an ark of acacia wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And you shall overlay it with pure gold, within and without shall you overlay it, and shall make upon it a rim of gold round about. And you shall cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in one side of it, and two rings in the other side of it. And you shall make staves of acacia wood, and overlay them with gold. And you shall put the staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark; they shall not be taken from it. And you shall put into the ark the testimony which I shall give you. And you shall make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And you shall make two cherubim of gold, of beaten work shall you make them, in the two ends of the mercy seat. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall you make the cherubim on the two ends thereof. And the cherubim shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubim be. And you shall put the mercy seat above upon the ark; and in the ark you shall put the testimony that I shall give you. And there I will meet with you, and I will commune with you from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give you in commandment to the children of Israel.”

The testimony referred to in this passage consisted of the stone tablets upon which God had written the Ten Commandments. According to Hebrews 9:4, the ark also contained the golden pot of manna and Aaron’s rod. These artifacts spoke of the intimacy of God’s relationship with mankind, and of His power in fulfilling His Word. According to 2 Chronicles 5:10, the pot of manna and Aaron’s rod were later removed.

The ark was captured by the Philistines during one of Judah’s frequent fallings away from God. During its return, it was touched with the result that the offender died. Some Christians speculate that the man died not because of the touching, but because he was filled with sin.

The ark’s fate becomes murky after that; Isaiah was said to have buried it at the time that the ten northern nations of Israel were assaulted by Assyria and dispersed. Other legend has it that King Menelek of Ethiopia, who was the offspring of Solomon’s romance with the Queen of Sheba, stole it after having replaced it with an imitation and took it with him back to Ethiopia. To this day either the real ark of the covenant or its duplicate is under heavy guard in the Ethiopian city of Axum. The ark is mentioned in the Bible a final time in Revelation 11, but this ark is probably a much different one, the nature of which will be explored in the next posting.

TEN REASONS WHY THE HOLY SPIRIT MUST BE OF THE FEMININE GENDER

 

The following reasons are taken from Scripture, and are consistent with a view of the Bible as inspired and inerrant in the original.

ONE: The original Old Testament Scripture in the Hebrew language described the Holy Spirit in feminine terms. Evidence of this has been furnished by several language-expert Bible scholars, among whom is R. P. Nettelhorst of the Quartz Hill School of Theology. Dr. Nettelhorst’s specific examples include Genesis 1:2 that pointed to the role of the Holy Spirit in Creation and Judges 3:10, which represented a turning point in his understanding of God. He claims that there are 75 instances of either a feminine or indeterminable reference to the Holy Spirit, and no instances, other than descriptors of the Father, where in the original Hebrew the word “Spirit” is described in masculine terms. Other investigators have listed a multitude of specific Old Testament Bible passages that describe the Holy Spirit in feminine terms. Other passages, including Isaiah 51:9 and 10, furnish evidence of a deliberate switch of the Holy Spirit (Arm of the Lord) from feminine to masculine, as both feminine and masculine translations still exist, the feminine version being the earliest.

TWO: The original New Testament Scripture in the Greek/Aramaic language described the Holy Spirit in feminine terms, exposing a deliberate switch in descriptors from feminine to masculine. Evidence of this has been furnished by several Bible scholars, among whom is Johannes van Oort of Radboud University, Nijmegen, the Netherlands, and the University of Pretoria, South Africa. Dr. van Oort, another language expert, claims that the primitive Christian Church, until at least through the second century A.D., and in some places through the fourth century A.D. spoke of the Holy Spirit as feminine. His sources include the Gospel of the Hebrews, which, while now lost, was quoted widely by early Christians, who noted that the Holy Spirit in that Gospel was described as feminine. He observed from the extensive quotations from that Gospel that it apparently was quite popular among the early Christians. Dr. van Oort notes that more modern Christian leaders, including John Wesley and Count von Zinzendorf of the Moravian Church, were influenced by quotes from that Gospel. Other investigators, including S. Santini and R. Nettelhorst, point to the Sinaitic Palimpsest, the earliest currently known of Gospel passages still extant, as quoting Jesus in John 14:26 as referencing the Holy Spirit in feminine terms. It is the originals that are to be respected for inspiration and accuracy, not the various translations. Next in line for respect, the earliest available versions are generally considered to be the most faithful to the original. Other passages, including Romans 9:25, retain an understanding of the Holy Spirit as feminine. It is important to note also that some of the interlinear translations of the Bible in Hebrew, Greek and Aramaic have also adjusted the language to conform to the Church tradition of replacing the feminine with the masculine.

THREE: The first Chapter of Genesis in commonly available translations and versions (including the King James) unequivocally depicts the Holy Spirit as feminine, regardless of the attempts to suppress that aspect of the Holy Spirit’s nature. The passage most strongly indicative of a feminine Holy Spirit is Genesis 1:26 and 27, which identifies the gendered nature of mankind as conforming to God’s own nature. While modern commentators on this passage refuse to address this gender issue, they have no basis to do so other than participating in a slavish conformance to Church tradition, and are dishonest in their attempts to remove this characteristic from the image of God.

FOUR: The account of the creation of Eve in Genesis 2 is a statement of the importance to God of gender. In opposition to the generally-accepted notion that the account of God’s creation of Eve in Genesis 2 took place well after the creation of Adam as an incidental afterthought, the Genesis 2 account is so central to the intention of God that it is more detailed than the original description and is presented again for the purpose of emphasis. Back in Genesis 1:26-31, God already had created both Adam and Eve as gendered and capable of reproduction. Furthermore, it is in Genesis 1:31 that God describes His creation, including gendered humanity, as very good. In Genesis 2:18, God describes Adam without Eve as being not good, which would be a contradiction to the earlier account in Genesis 1 if Genesis 2 represented anything other than an emphatic revisit of Eve’s creation. Yet more, in Matthew 19:4 and Mark 10:6-8, Jesus strongly defended the gendered nature of mankind as being the express intent of God from the beginning of Creation, pointing to its importance within the Godhead itself. This emphasis suggests the importance of Eve’s creation from Adam to the extent that it says something about the gendered nature of the Godhead, which could easily be interpreted as a continuation of the information presented in Genesis 1:27 that the creation of Eve amounts to a reprise in mankind of God’s own family nature.

FIVE: Only a union of a romantic, possessive nature between a male and a female is capable of fulfilling the passion intrinsic to God. Despite Church tradition that, influenced by the odd, cold theology of Zanchius and others of his cloth, the attributes of God include passion, and that passion includes romance. Scripture often attributes passion to Jesus and the other Members of the Godhead, most notably so in the Song of Solomon. The Song of Solomon is an overt description of gender-driven passion. Many respected Bible commentators see in this book a connection between Jesus and His Church in the spiritual domain, which places the attribute of gender firmly within the Godhead. Given the romantic, passionate nature of that Book, if romantic, possessive passion was not an attribute of God, the Song wouldn’t belong in the canon of Scripture. Moreover, according to Jesus’ greatest commandment to us in Matthew 22 (echoing Deuteronomy 6) God demands that same passion of us with respect to our relationship with Him. If God was incapable of experiencing that same passion, the commandment would be meaningless.

SIX: The selfless nobility intrinsic to God suggests a union within the Godhead of a harmony built upon complementary otherhood, which can only be fulfilled through gender differentiation. The Bible in its entirety, most emphatically presented in the work of Jesus on the cross, depicts God as selflessly noble. The alternatives to gender differentiation of an all-male or genderless Godhead would encourage narcissistic selfishness. The demand to love God with fervor requires us to view God in a family context as well. Any alternative to that view leaves us with confusion and a profound inability to obey the commandment of love that Jesus expressed in Matthew 22. The confusion is quite real: the confusion and lack of understanding has been confessed to me multiple times by theologians who possess impressive credentials, but who remain committed to a genderless or all-male Godhead. It is difficult to understand how a person who is confused about such an intimate detail regarding the nature of God would be able to worship Him with fervor.

SEVEN: In Ephesians 5, Paul claims that Jesus and His Church will be married, attributing functional gender to attributes within the Godhead. In Genesis 2, Adam states that Eve is bone of his bones and flesh of his flesh, and that therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. The latter phrase represents the very words that Jesus repeated in Matthew 19:5 and 6, and in Mark 10:7 and 8. The importance of this phrase is confirmed in Ephesians 5:31 and 32, where Paul repeats it yet again, and then goes on to claim that it applies to the union of Jesus and His Church. Here, the Bible explicitly states that Jesus and the Church are fully gendered and will, in the spiritual domain, unite in marriage. That this union will be productive is asserted in Romans 7:4. The fact that Jesus is a Member of the Godhead and is slated to be married plainly suggests that the other two members of the Godhead are also gendered, and, in fact, are united with each other.

EIGHT: The Old Testament Shekinah Glory, generally acknowledged to be feminine, is revealed in the New Testament as the Holy Spirit. Paul goes to great lengths to describe the Church as a spiritual composite of individual Christians, in which the individuals are contributing elements of a whole, each individual being somewhat akin to the various organs that comprise a human body. In that context, gender is not important with regard to the individual (how would a gendered heart work?), but is a vital necessity, as in the complete human body, to the complete Church. An important aspect of the integrated spiritual Church is the indwelling Holy Spirit. As Paul declares in 1 Corinthians 3:16 and Ephesians 2:19-22, we Christians comprise a temple of God, wherein the Holy Spirit dwells. This temple described by Paul is a fulfillment of the type described in the Old Testament, where the Shekinah Glory indwelt the Tabernacle of the Wilderness and Solomon’s Temple at their dedications (Exodus 40 and 1 Kings 8). The Shekinah Glory is generally acknowledged to be feminine in nature; the indwelling fulfillment in Christians identifies the Shekinah as the Holy Spirit.

NINE: The Book of Proverbs describes as feminine the Holy Spirit in Her role as complementary other to the Father. Proverbs 8:22-36, in particular, describes the Holy Spirit working alongside the Father in the Creation. That the feminine Persona of the Holy Spirit in Proverbs is far more than simply a figure of speech, is confirmed by Jesus Christ, who in Luke 7:35 described the Holy Spirit in terms of a sentient Mother. The connection between Wisdom and the Holy Spirit is also made in the Book of Wisdom, which, while having been removed from the canon of Protestant Scripture during the Reformation, remains canonical in the Catholic Church. In that book, Wisdom as a feminine Being is directly linked to the Holy Spirit.

TEN: In multiple passages, Jesus describes the Holy Spirit in feminine terms. In the Gospel of John, Jesus frequently links the Holy Spirit with feminine descriptors, such as “Comforter” and “Helper”. This association is most direct in John 3, where Jesus connects the Holy Spirit with spiritual birth. Birth, of course, is an eminently feminine function. Moreover, many theologians see in Scripture the role of the Holy Spirit as an executive one. An executive function is feminine in nature, representing the essence of complementary otherhood in the carrying out of the will of the Father. More generally, even in translations that corrupt the original description of the Holy Spirit in feminine terms, the Holy Spirit in Genesis 1:2 is described as creatively responsive to the Father’s will. A responsive role is a feminine one.

WANT TO KNOW WHY THE SWITCH WAS MADE FROM A FEMININE TO A MASCULINE HOLY SPIRIT? WANT TO KNOW WHY GOD ALLOWED THAT TO HAPPEN? READ MARCHING TO A WORTHY DRUMMER BY ARTHUR PERKINS, AVAILABLE THROUGH SIGNALMAN PUBLISHING AND AMAZON.

Arthur Perkins

perkinsart44@gmail.com

360-832-6099

HOLY CLOUD

 

If one looks up the word “cloud” in a Bible concordance, even a modest one, he will see well over forty entries. They don’t all have the same meanings, of course, but there are several that do. And some that do have the same meanings don’t seem to at first, because they are used in different contexts. The Biblical clouds that are mentioned here all have the same meaning, and that meaning is a holy one.

In Exodus 40 and 1 Kings 8, the Glory of the Lord, called by the Hebrews the Shekinah, indwelt as a Cloud both the tabernacle in the wilderness and Solomon’s Temple at their dedications. This indwelling feminine Presence was a type – a representative precursor to – the Holy Spirit who indwelt Jesus’ disciples at the Pentecost described in Acts 2 and now, as the Comforter promised by Jesus in John 14, indwells every constituent of Jesus’ entire Church, described by Paul as living temples of God.

The Shekinah Glory of the Wilderness Tabernacle is described in Exodus 40:33-38:

“And [Moses] reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys; but if the cloud were not taken up, then they journeyed not till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.”

The description “cloud of the Lord”, “fire by night” and “taken up” leaves no doubt that this “cloud” is equivalent to the Shekinah of the Red Sea adventure and of Isaiah 4:5.

The Shekinah Glory of Solomon’s Temple is described in 1 Kings 8:5-11:

And King Solomon, and all the congregation of Israel, who were assembled before him, were with him before the ark, sacrificing sheep and oxen, that could not be counted nor numbered for multitude. And the priests brought in the ark of the covenant of the Lord unto its place, into the inner sanctuary of the house, to the most holy place, even under the wings of the cherubim. For the cherubim spread forth their two wings over the place of the ark, and the cherubim covered the ark and its staves above. And they drew out the staves, that the ends of the staves were seen out in the holy place before the inner sanctuary, but they were not seen outside,; and there they are unto this day. There was nothing in the ark except the two tables of stone, which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord.”

In Daniel 7:13 and 14, and Matthew 17:1-5, the Holy Spirit, still represented by a Cloud, accompanies Jesus in His spiritual appearance before men.

“I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”

“And after six days Jesus took Peter, James, and John, his brother, and brought them up into a high mountain, privately, and was transfigured before them; and his face did shine like the sun, and his raiment was as white as the light. And, behold, there appeared to them Moses and Elijah talking with him. Then answered Peter, and said to Jesus, Lord, it is good for us to be here; if you will, let us make here three booths; one for you, and one for Moses, and one for Elijah. While he yet spoke, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear you him.”

In Matthew 24:30, Acts 1:8-11, and Revelation 1:7 and 14:14 that same Cloud conveys Jesus between earth and heaven:

“And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.”

“But you shall receive power, after the Holy Spirit is come upon you, and you shall be witnesses to me both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost part of the earth. And, when [Jesus] had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in while apparel, who also said, You men of Galilee, why stand you gazing up into heaven? This same Jesus, who is taken up from you into heave, shall so come in like nammer as you have seen him go into heaven.”

“Behold, [Jesus] comes with clouds, and every eye shall see him, and they also who pierced him; and all kindreds of the earth shall wail because of him. Even so, Amen.”

“And I looked, and behold, a white cloud, and upon the cloud one sat, like the Son of man, having on his head a golden crown, and in his hand a sharp sickle.”

In 1 Thessalonians 4:16 and 17 and Revelation 11:11 and 12, the cloud also conveys from earth to heaven special humans, constituting the Church and the prophetic witnesses in Jerusalem at the last days of the age:

“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.”

“And after three days and a half the spirit of life from God entered into [the two witnesses], and they stood upon their feet, and great fear fell upon them who saw them. And they heard a great voice from heaven saying unto them, Come up here. And they ascended up to heaven in a cloud, and their enemies beheld them.”

In each of the passages noted above, the settings, associations and contexts readily identify the Cloud as representing the Holy Spirit. But our appreciation of and involvement with the Holy Spirit is greater than mere recognition or even conveyance. As I noted in my book Marching to a Worthy Drummer, the connection between the precursor temple Presence and the indwelling of Christian believers is given in 1 Corinthians 3:16 and Ephesians 2:19-22, wherein Paul asserts that the Church herself, through her constituents, is a temple indwelt by the Holy Spirit:

“Know you not that ye are the temple of God, and that the Spirit of God dwells in you?

“Now, therefore, you are no more strangers and sojourners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone, in whom all the building fitly framed together grows unto a holy temple in the Lord; in whom you also are built together for a habitation of God through the Spirit.”

SOLOMON’S WISDOM

According to 1 Kings 3:5-28, Solomon asked for wisdom and received it – in abundance:

“In Gibeon the Lord appeared to Solomon in a dream by night; and God said, Ask what I shall give you. And Solomon said, You have showed to your servant David, my father, great mercy, according as he walked before you in truth, and in righteousness, and in uprightness of heart with you; and you have kept for him this great kindness, that you have given him a son to sit on his throne, as it is this day. And now, O Lord my God, you have made your servant king instead of David, my father; and I am but a little child: I know not how to go out or to come in. And your servant is in the midst of your people whom you have chosen, a great people, who cannot be numbered or counted for multitude. Give, therefore, your servant an understanding heart to judge your people, that I may discern between good and bad. For who is able to judge this your great people?

“And the speech pleased the Lord, that Solomon had asked this thing. And God said to him, Because you have asked this thing, and have not asked for yourself long life; neither have asked riches for yourself, nor have asked the life of your enemies, but have asked for yourself understanding to discern justice, behold, I have done according to your words: lo, I have given you a wise and an understanding heart, so that there was none like you before you, neither after you shall any arise like unto you. And I have also given you that which you have not asked, both riches, and honor, so that there shall not be any among the kings like unto you all your days. And if you will walk in my ways, to keep my statutes and my commandments, as your father, David, did walk, then I will lengthen your days.

“And Solomon awoke, and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants. Then came there two women, who were harlots, to the king, and stood before him. And the one woman said, O my lord, I and this woman dwell in one house, and I was delivered of a child with her in the house. And it came to pass the third day after that I was delivered, that this woman was delivered also, and we were together. There was no stranger with us in the house, except we two were in the house. And this woman’s child died in the night, because she lay on it. And she arose at midnight and took my son from beside me, while your handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. And when I rose in the morning to nurse my child, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son whom I did bear. And the other woman said, Nay; but the living child is my son, and the dead is your son. And this said, No; but the dead child is your son, and the living is my son. Thus they spoke before the king.

“Then said the king, The one says, This is my son who lives, and your son is the dead; and the other says, Nay; but your son is the dead child, and my son is the living. And the king said, Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one, and half to the other. Then spoke the woman whose the living child was unto the king, for her heart yearned over her son, and she said, O my lord, give her the living child, and by no means slay it. But the other said, Let it be neither mine nor yours, but divide it.

“Then the king answered and said, Give her the living child, and by no means slay it; she is the mother of it. And all Israel heard of the judgment which the king had judged, and they feared the king; for they saw that the wisdom of God was in him, to do justice.”

The wisdom of God indeed was in Solomon, far beyond imparting to him the ability as king to elevate the nation of Israel over all others in space and time. For his noble desire to place his service to God above self, God gave him an understanding of Wisdom as a Person, the Divine Member of the Godhead whom we know as the Holy Spirit and the Person of whom Solomon wrote in the Book of Proverbs.

In like manner God gave his father David an understanding of the Divine Will, the Holy Father. Subsequently, David wrote about Him in the Book of Psalms, of which David was the primary author.

The Psalms and Proverbs do more than inform us of the nature of God; they also informed the Jesus who came in the flesh about His own Divine Roots. To that end, the Book of Psalms was a loving letter of greeting and instruction from the Divine Father to His only begotten Son. In that circumstance, David was the surrogate Father who, in writing that letter, inserted that knowledge of the Father into Scripture for Jesus to read and study. Perhaps that is why Jesus called Himself the Son of David.

In the same way the Book of Proverbs also was a loving letter of greeting and instruction from Jesus’ other Divine Parent, the Holy Spirit.

If that is the case, He would have understood Psalms and Proverbs to have been written especially for His intimate understanding of his Divine Parents. Proverbs 1:8 is a particularly appropriate remark in that context:

“My son, hear the instruction of your father, and forsake not the law of your mother;”

Perhaps also Jesus would have rejoiced in reading Proverbs 8:22-31:

“The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth – when there were no fountains abounding with water. Before the mountains were settled, before the hills, was I brought forth; while he as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there; when he set a compass upon the face of the depth; when he established the clouds above; when he strengthened the fountains of the deep; when he gave to the sea its decree, that the waters should not pass his commandment; when he appointed the foundations of the earth, then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him, rejoicing in the habitable part of his earth; and my delight was with the sons of men.”

Perhaps a filial concern clouded Jesus’ features when he came to Proverbs 8:36:

“But he who sins against me wrongs his own soul; all who hate me love death.”

If so, it explains why Jesus spoke so protectively in Matthew 12:31 and 32 against blaspheming the Holy Spirit:

“Wherefore, I say to you, All manner of sin and blasphemy shall be forgiven men; but the blasphemy against the Holy Spirit shall not be forgiven men. And whosoever speaks a word against the Son of man, it shall be forgiven him; but whosoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this age, neither in the age to come.”

THE TIME OF THE ABOMINATION SPOKEN BY DANIEL

 

Note to the reader: this article was posted recently, but given the chaotic political events of the past few weeks and a forthcoming event in the heavens, it deserves to be repeated and thoroughly digested because of its uniqueness. The posting does engage in date-setting, not with respect to the day or the hour, but only, as Scripturally-encouraged, the year, and perhaps secondarily the season. It may or may not represent truth; like its many predecessor attempts, it could well turn out to be a false alarm; if that turns out to be the case, I’ll be relieved and happy to continue pursuing the joys of a normal life. As a matter of fact, this will be the last posting for about three weeks, not because I’ll be going into hiding, but simply because my wife Carolyn and I will be vacationing.

An effort to understand where we are in time with respect to Jesus’ second advent is considered to be improper in some Christian circles. After all, Jesus Himself declared in His Olivet Discourse (Matthew 24) that “But of that day and hour knows no man, no, not the angels of heaven, but my Father only.” Pastors for centuries have used those words to justify their neglect of prophecy despite the fact that at least a fourth of the Bible is devoted to prophecy, and that in Matthew 24 and elsewhere, including Revelation, Jesus Himself provided us with some very detailed prophecies of end-time events. Moreover, Jesus also chastised the Pharisees regarding their indifference toward prophecies relating to their own times, saying in Matthew 16 “When it is evening, you say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather today, for the sky is red and overcast. O you hypocrites, you can discern the face of the sky; but can you not discern the signs of the times?”

The bottom line is that although we may not have access to the specific day or hour of the end of the age, we are encouraged – no – commanded – to understand that approximate time, perhaps even to the year and month. Paul seconds this perception in 1 Thessalonians 5:1-6:

“But of the times and seasons, brethren, you have no need that I write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they shall say, Peace and safety, then sudden destruction will come upon them, as travails a woman with child, and they shall not escape.

“But you, brethren, are not in darkness, that that day should overtake you as a thief. You are all children of light, and children of the day; we are not of the night, nor of darkness. Therefore, let us not sleep, as do others, but let us watch and be sober-minded.”

Courageous Christian scholars like Hal Lindsey have taken those words to be marching orders, developing a view of end-time events and timing that is now accepted throughout the Christian community as standard. In that view, derived chiefly from Daniel 7 and 9, Matthew 24 and Revelation, the world will endure a seven-year Tribulation Period, the latter three and a half years of which will be the terrible Great Tribulation of widespread suffering and enormous destruction. A prime cause of this pain will be a general descent into ungodliness and rejection of God which will support the rise of a one-world government, including an economic system in which anybody who wishes to conduct a normal life will be required to worship the dark leader to come by accepting an electronic implant. In the light of Daniel 9:26, the world leader will have Roman roots. Christians will escape the brunt of this awful period through the pre-Tribulation Rapture, where they will meet Jesus Christ in the air.

More recently, Irvin Baxter has challenged some of these assumptions. Among these differences, Baxter views the Rapture as occurring at the end of the Tribulation, rather than at the beginning. Because the actual destruction of Jerusalem and the Jewish temple was carried out by local Arab conscripts under the Roman leadership, Baxter interprets Daniel 9:26 as allowing for an antichrist out of the Mideast. Baxter may well have the edge on Lindsey (and a great many others) on both of these points.

Lindsey and Baxter agree on a seven-year Tribulation, in the midst of which the antichrist commits the Abomination of Desolation in the Jerusalem temple. For that reason, they hold to the expectation, as do virtually all other prophetic scholars, that a third temple will be built on the Temple Mount in Jerusalem in order that an abomination may be committed against it.

The seven-year Tribulation and its midpoint deserve further clarification. The source of the generally-accepted view on how the Tribulation as its associated events fits into Bible eschatology is Daniel 9:27, in which the antichrist will confirm the covenant (interpreted as a peace treaty) with many for one week (of years); in the middle of the week he stops the temple sacrifice and initiates the Abomination of Desolation. Jesus Himself referred to this abomination in Matthew 24:15:

“When you, therefore, shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whosoever reads, let him understand), . . .”

There is a problem with the standard interpretation of this passage, and it is far from trivial. Since the beginning of the Christian era, the temple of God has been considered to be the Church, with its members indwelt by the Holy Spirit as did the Shekinah Glory indwell the Tabernacle in the wilderness and Solomon’s Temple. Moreover, and of more immediate import to the present discussion, the Al-Aqsa Mosque and the Dome of the Rock also occupy space on the Temple Mount. This occupation for a very long time has excluded the possibility of rebuilding the Jewish Temple on that site. The Islamic presence there, having taken place after Jesus spoke of Daniel in Matthew 24, is itself an abomination that attempts to glorify Islam over the God of Scripture, a situation which is as monstrous as imaginable to the followers of the Hebrew God. I find it difficult to understand why such an important event would have been overlooked by Bible scholars and not have been spoken of in Scripture.

After some reflection on this state of affairs, I have arrived at the rather obvious conclusion that this event was indeed spoken of in Scripture, being the very Abomination of Desolation noted by both Daniel and Jesus. The relevant account is Daniel 9:27:

“And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”

If indeed the mosque and the dome are the abominations, history records the start of their construction as 687 A.D. and their completion as 705/6 A.D. If indeed this construction represents the abomination of desolation, one of these dates would be an appropriate midpoint of the week spoken of by Daniel 9:27. The span of time involved would appear to be considerably longer than the present understanding of seven years. This assessment is confirmed in Daniel 12:11:

“And from the time that the daily sacrifice shall be taken away, and the abomination that makes desolate set up, there shall be a thousand two hundred and ninety days.”

The temple was first destroyed by Nebudchadnezzar of Babylon in 586 B.C., an event that was foremost in Daniel’s mind. There is a precedent in Ezekiel 4:4 and 5 for assigning a day for a year. Another precedent, borne out in the fulfillment of Daniel’s prophecy in Daniel 9:26 regarding the timing of Jesus’ first advent, is that a prophetic year consists of 360 days.

Given this information, the 1290-year interval between the destruction of the temple in 586 B.C. and the abomination of desolation can be calculated in terms of actual time. Applying a conversion of prophetic to actual years to the 1290 figure results in 1272 actual years. Adding that to the time of the temple’s destruction in 586 B.C. one arrives at a date of 687 A.D. As noted above, this is precisely the date that construction, or the “setting up” began on the mosque and the dome. Whether or not it represents the midpoint of the week will be ascertained below.

That particular week begins with a different event, the confirmation of a covenant, commonly understood as the antichrist’s signing of a peace treaty with Israel. The duration of this “week” can be found in Revelation 11:1 and 2:

“And there was given me a reed like a rod; and the angel stood, saying, Rise and measure the temple of God, and the altar, and them that worship in it. But the court, which is outside the temple, leave out, and measure it not, for it is given to the gentiles, and the holy city shall they tread under foot forty two months.”

If the gentiles here are taken as the followers of Islam and the court outside the temple refers to that area occupied by the Al-Aqsa Mosque and the Dome of the Rock, a time duration of forty two months would apply from the time that these structures were completed rather than begun, as then the Islamic structures would be in use. The projects were completed in 705/6 A.D.

A prophetic month has a duration of thirty days. Just as Daniel’s “weeks” were intended to represent “sevens” of years, so also may the “months” in this passage represent “thirties” of years. In that interpretation, forty two months is equivalent to 1260 years, which would be the midpoint of a 2520-year duration. (As a side point, it is interesting to note that 2520 years is equivalent to 360 weeks of years, or a prophetic year of weeks.) Looking backward 1260 prophetic years, or 1242 actual years according to the ratio of 360 to 365.25, from this “midpoint” of 705 A.D., one arrives at the date of 537 B.C. Is this date significant with respect to the confirmation of a covenant with Israel?

Yes, emphatically so. As described in the Book of Ezra, the Persian King Cyrus, as specifically foretold by the prophet Isaiah (Is 44:28) long before Cyrus’ birth, assumed control over Babylon seventy years after her captivity precisely as predicted by Jeremiah (Jer 25:12). Cyrus issued a decree permitting Israelites to return to Jerusalem to rebuild their temple. Wikipedia and other sources place the subsequent Israelites’ return in confirmation of the decree, or covenant, at 537 B.C. Some Internet sources place the decree itself at that date.

Looking forward from this midpoint of 705/6 A.D., the corresponding interpretation of this passage in Revelation regarding the latter half of the “week” is that the Temple Mount is given to the gentiles for a duration of 1260 prophetic years, or 1242 actual years, from their completion in 705/6 A.D.

This leads to the year 1948 A.D., the year that Israel resumed as a nation. It would take another nineteen years for Israel to recapture the Temple Mount, but, like God’s promise to Caleb regarding the possession of Hebron, when Israel became a nation again, she clearly possessed God’s promise that the Temple Mount belonged to her as well.

In Daniel 12:12 another duration is listed, this one being considerably more optimistic:

“Blessed is he who waits, and comes to the thousand three hundred and thirty five days.”

This duration is usually taken to include the 1290-day period noted in the previous verse. This interpretation is not necessary – it is just as likely that it refers to an entirely separate duration, consecutive rather than an extension. Assuming that to be the case, also assuming that the “days” represent prophetic years, a conversion from prophetic to actual results in the number 1316, which, when added to the completion date of the mosque and dome, results in the year 2021 A.D. Given the blessed nature of this date, it is possible that it represents the end of the Tribulation period, which would be the time of Jesus’ second advent.

But there’s other information to consider. Many prophecies have two fulfillments, one being of a long duration and the other being of a shorter time period. It is possible that this prophecy is one of them, wherein besides the long-term fulfillment noted above, the more common interpretation of a shorter, seven-year period at the very end will also come into play.

Suppose, in that context, the year 2021 A.D. does indeed represent the end of the seven-year Tribulation. The Great Tribulation, then, would begin three and a half years before that, or in the middle of 2017 to early-to-mid 2018. Interestingly, this would also be around the seventieth anniversary of Israel’s nationhood in 1948, and around the fiftieth anniversary of the 1967 War in which Israel took back the Temple Mount. This anniversary could be immediately subsequent to a Jubilee Year for Israel, as there is a Jubilee after every forty-nine years, and the reclamation of the Temple Mount in 1967 would have been an excellent occasion for a Jubilee year.

It’s quite possible, almost probable, that the speculation made here will, like its numerous predecessors, fail to be fulfilled. But we do know one thing: it won’t take long to find out.

THE GOOD SEED

 

Matthew Chapter Thirteen begins with Jesus speaking the Parable of the Sower to a multitude of people from a boat. In that parable of seeds that represent people who hear the salvation-promising Word of God, only a portion of them are able to understand what they heard, bring it in fullness into their hearts, and maintain it through the tribulations and attractions of the material world. Jesus finishes this parable with an obscure reference to numbers, saying that these will bear fruit, some a hundredfold, others sixtyfold, and yet others thirtyfold. He places no difference in attributes or character among those who produce more fruit and those who produce less.

The only arithmetic relationship that I have found among these numbers that is both simple and meaningful is the partial sums of the arithmetic sequence

KMn=1 (n + (n+1) + (n+2) + (n+3) + . . .)

For the values K = 10 and M = 2, 3 and 4, the corresponding sums are 30, 60 and 100. I presented this pictorially in Part 5, Chapter 2 my book Family of God as four columns of people, where each column consisted of the number of people associated with a particular value of M, and where the top person in the first row bore fruit by passing the Word of God to those behind them, and, if there was an adjacent column, to the top person in the next column. In that pattern, the top person in the column would feed 30 people if there were two columns, 60 if there were three columns, and 100 if there were four columns. In such an arrangement, the amount of fruit that the top person in the first column would bear would be entirely dependent on the number of adjacent columns, which would be beyond his control, and, in fact, something he might not even know if he was able to perceive only his column and the next. I saw in this parable and the associated numbers an intimate connection between it and the accounts of Jesus’ feedings of the multitudes, as both processes resulted in manifold increases. In numerous places, especially in the Gospel of John, Jesus clearly equates bread and eating with Himself as the Word of God. When He was feeding the multitudes He also was delivering the Word of God. The expansion of bread in these acts may be seen as merely symbolic of how the word of God is multiplied through word-of-mouth distribution. In fact, the miraculous element of the feedings was simply the restoration of the broken pieces of bread to wholeness with their transfer from one hand to the next, which is symbolic of the indestructible nature of the Word of God as it is handed from mouth to ear.

If some reasonable assumptions are made beforehand, there is sufficient numerical information in Scripture to calculate the answers to the numbers missing in the feeding accounts and to establish patterns by which the multitudes would have been fed. A vital piece of information beyond the Gospel accounts of the feeding of the five thousand and the four thousand is the account in 2 Kings 4 of Elijah feeding a hundred people with twenty loaves of bread; another piece of information is the account, in Acts 2, of Peter feeding three thousand with the Word of God.

Picturing the feedings to be a process within an orderly array of people breaking bread, retaining a portion and passing the other to neighbors, I established the following restraints and relationships, particularly the ones that Jesus reminded His disciples about in Mark 8:

For the feeding of the five thousand: 5 thousand, 5 starting loaves given to His disciples to distribute per Matthew 6, 12 baskets of remainders.

For the feeding of the four thousand: 4 thousand, 7 starting loaves given to His disciples to distribute, 7 baskets of remainders.

All the twelve apostles, and only the twelve apostles, would participate in the initial distribution of loaves; thus five apostles would distribute for the five thousand and seven apostles would distribute for the four thousand.

The apostles would give one loaf each to a single company nearest them.

The basic organization of the men would be in companies of 50 and 100 per Mark 6, where the companies, per Elijah’s feeding in 2 Kings 4, would be arranged in a pattern of 20 x 5 for a company of 100, and 10 x 5 for a company of 50.

The collection of leftover bread would be on the basis of individuals rather than companies; each person in the final position would hand his leftover to a collector with a basket.

Performing the required calculations, the relationships were used to solve first the number of remainders per basket from the menfolk. The resulting number of 5 supported the following details:

For the five thousand, there were 5 columns corresponding to the 5 loaves and 5 apostles participating in the initial distribution; the center column consisted of companies of 100; the four outside columns consisted of companies of 50, resulting in 60 columns of individuals and 12 baskets of remainders; there were 17 rows of companies, resulting in 85 rows of individuals and producing 5100 individuals; one company of 100 was subtracted from this array to produce an exact number of 5000 individuals.

For the four thousand, a solution demanded that the orientation of this array be at right angles to that of the five thousand, requiring a substitution of rows for columns. With that orientation, there were 7 rows corresponding to the 7 loaves and 7 apostles participating in the initial distribution; all companies were of 50, resulting in 35 rows of individuals and 7 baskets of remainders; there were 11 columns of companies, resulting in 110 columns of individuals and producing 385 individuals, and leaving a much smaller array of 150 individuals in 3 companies of 50.

These patterns weren’t perfect. Jesus’ two feeding events seemed to generate three arrays rather than two, the largest array had a missing piece, and two of the arrays were at right angles to each other.

Yet the derived numbers matched perfectly with the numbers given in the Gospel accounts, and the patterns described above were the only ones that did so.

I found that once the calculations established the patterns for the feedings, the math was not necessary to verify the satisfaction of all the information in the Gospel accounts. A mere visual inspection of the patterns is all that is needed to confirm that they correctly represent that information. The calculations are presented as appendices in Family of God. A verbal description of the feedings with figures is included in my book Marching to a Worthy Drummer as Appendix Two. A strictly verbal description also is given in my novel Cathy.

If there is nothing else to say about the results, it is their proof of the amazing self-consistency of Scripture, even down to the smallest details. Scripture, as the Word of God, is pure truth.

But there is more to say about the results. It turns out that there is a message in the very characteristics that are thought of as imperfections. That will be the topic of the next post.