Part I World Judgment The Coming Judgment of the Nations

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CHAPTER ONE World Judgment The Coming Destruction of Jerusalem

Joel 2:30-32 And I will give portents in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, when the great and terrible day of the LORD comes. And it shall come to pass that all who call upon the name of the LORD shall be delivered; for in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls. Contrary to the fond expectations of both Jews and Christians, Jerusalem, and the modern state of Israel, will be blasted from the face of the earth. Great Babylon, the Great Harlot of the nations, will bring this event. In turn she will receive Gods judgment. The images invoked by the Joel passage are awesome. The sun turning to darkness, and the moon looking like blood, denote cataclysmic events. Until the year 1960, and the advent of nuclear missiles, with sufficient numbers of warheads, the possibility of humankind creating such earth-shaking events was not in the conceptual range of theologians, material scientists, or social engineers. Prior to that decade explanation of this passage, and similar passages elsewhere in the Bible, was based on purely traditional images. Carl Sagan was one of our most eloquent and brilliant scientists. He collaborated with a group of other scientists to estimate the damage to our planet from a nuclear war. In an article entitled The Nuclear Winter, published in Parade Magazine, Oct 30, 1983, Sagan described the results of their calculations. They believed enough dust and debris would be lifted into the atmosphere to screen sunlight from the surface of the earth. They estimated that the sunlight would be reduced sufficiently to freeze all living things upon the planet, even for a small nuclear exchange. Their results were based on models drawn from astronomical observation of the planet Mars, not strictly applicable to the earths atmosphere. But those scientists invoked the same images of clouds and thick darkness. They concluded that if those days are not shortened, if a nuclear exchange is not severely limited, no human being will survive. The sun will indeed be darkened. The moon will look like it has turned to blood. And the stars will not shine.

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World Judgment
Jesus described the same earth condition: Matt 24:21-22 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been shortened, no human being would be saved; but for the sake of the elect those days will be shortened.

Is anyone foolish enough to not understand? Can such vivid statements escape any intelligent person? Faith in the current social system, and confidence in the present world order, prevents most individuals from coming to grips with such dramatic pronouncements of judgment, doom, and terror. But that faith and that confidence is about to be broken in a great spiritual judgment now coming down upon us. A few here and there will recognize the significance of such warnings and will take appropriate action. They will be the ones whom the LORD calls. In order to provide enhanced understanding I shall tabulate statements from the Bible which show the nature of the coming material judgment. I shall limit my discussion. We no longer have time for academic debates or philosophical dissertations. Each individual must decide for himself.

A Global Event
Isa 24:6 Therefore a curse devours the earth, and its inhabitants suffer for their guilt; therefore the inhabitants of the earth are scorched, and few men are left. Jeremiah 25 also describes the global nature of the coming judgment. 30-33: You, therefore, shall prophesy against them all these words, and say to them: The LORD will roar from on high, and from his holy habitation utter his voice; he will roar mightily against his fold, and shout, like those who tread grapes, against all the inhabitants of the earth. The clamor will resound to the ends of the earth, for the LORD has an indictment against the nations; he is entering into judgment with all flesh, and the wicked he will put to the sword, says the LORD. Thus says the LORD of hosts: Behold, evil is going forth from nation to nation, and a great tempest is stirring from the farthest parts of the earth! And those slain by the LORD on that day shall extend from one end of the earth to the other. They shall not be lamented, or gathered, or buried; they shall be dung on the surface of the ground. God spoke to his people, those who will choose for him, those who will make the correct decisions, those who will have the courage to act in the face of gloval disaster.

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Jer 30:11 For I am with you to save you, says the LORD; I will make a full end of all the nations among whom I scattered you, but of you I will not make a full end. I will chasten you in just measure, and I will by no means leave you unpunished. Many believe this means the Jews, but it truly means all of Gods people, both the literal and spiritual children of Israel.

Warnings to Gods People

Time and time again God spoke to us. But how many truly turned their hearts to him? Isa 10:22 For though your people Israel be like the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. The statement is directed to all of Israel, not merely the Jews. Isa 13:6-16 Wail, for the day of the LORD is near; as destruction from the Almighty it will come! Therefore all hands will be feeble, and every mans heart will melt, and they will be dismayed. Pangs and agony will seize them; they will be in anguish like a woman in travail. They will look aghast at one another; their faces will be aflame. Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pride of the arrogant, and lay low the haughtiness of the ruthless. I will make men more rare than fine gold, and mankind than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger. And like a hunted gazelle, or like sheep with none to gather them, every man will turn to his own people, and every man will flee to his own land. Whoever is found will be thrust through, and whoever is caught will fall by the sword. Their infants will be dashed in pieces before their eyes; their houses will be plundered and their wives ravished. The prophet did not mean that each would find security in his native land, or among kindred people. He meant that each shall flee according to the dictates of his heart, and that they shall share with one another in these decisions.

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World Judgment
Ezek 6:7-11 And the slain shall fall in the midst of you, and you shall know that I am the LORD.Yet I will leave some of you alive. When you have among the nations some who escape the sword, and when you are scattered through the countries, then those of you who escape will remember me among the nations where they are carried captive, when I have broken their wanton heart which has departed from me, and blinded their eyes which turn wantonly after their idols; and they will be loathsome in their own sight for the evils which they have committed, for all their abominations. And they shall know that I am the LORD; I have not said in vain that I would do this evil to them.

Jeremiahs Indictment
Circulating among many Jewish and Christian groups today is a popular belief that Jerusalem will be safe from harm in the coming tribulations. This belief is based largely on the prophecies of Ezekiel 38 and 39. Closer examination of biblical prophecy shows that this view is in grievous error and that Jerusalem and the modern state of Israel will be destroyed. In Chapter 25 Jeremiah gave the word which came to him concerning the people of Judah and the inhabitants of Jerusalem. The LORD said he would take all the families of the north, including Nebuchadnezzar, the king of Babylon, and bring them against the land of Judah and against all the nations round about. They would be utterly destroyed. The statement in Jer 25:12 is clear: the LORD would make the land an everlasting waste. God would make them an astonishment, a hissing, and a desolation. They were to serve the king of Babylon seventy years. At the end of seventy years the king of Babylon and that nation would also be punished. Many nations and great kings would make slaves even of them and they would become an everlasting waste. This passage has received close attention by countless scholars and biblical students. Most everyone believes it refers to the Babylonian captivity of the sixth century BC. This belief is based on several factors: 1) The context of events in the days of Jeremiah leads to such conclusion. It is natural to assume that Jeremiah was speaking to his people about their coming destruction. 2) The mention of King Nebuchadnezzar is specific for Jeremiahs day. 3) The seventy years have always been understood to mean the period of Babylonian captivity. The tradition is strong; it goes back to Old Testament writers: Zechariah 1:12, II Chron 36:21, Daniel 9:2. The seventy years is an important criterion for establishing the time of the prophecy. 4) Babylon was later conquered by Cyrus the Great, King of Persia. In this manner the king and Babylon were punished. More careful thought shows serious difficulties with this view. 1) What did Jeremiah mean by all the families of the north? This phrase parallels that of Gen 10:5, the families of the nations from which the coastlands people spread, recognized as the vast country north of Palestine in Asia Minor and

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Europe. Most commentators understand Jeremiahs families as political subunits of ancient Babylon, ethnic tribes who contributed military forces to the attacking armies of Nebuchadnezzar. II Kings 24:2 lists bands of the Chaldees, bands of the Syrians, bands of the Moabites, and bands of the children of Ammon, although only the Chaldeans and Syrians would be from the north. However, if the phrase refers to the coastlands of the far north the passage takes on a different cast. Jeremiah may have intended something other than an immediate warning to his people. The historical view might be merely an attempt to fit the prophecy into a contemporary context, when actually Jeremiah used that context as a framework to conceal Gods words for future revelation. 2) The exact dates of the seventy-year period have always been subject to debate. Historically we know that Nebuchadnezzar defeated Necho, Pharaoh of Egypt, in 606 BC. According to Jeremiah 52:28-30 Nebuchadnezzar carried away captives from Judah three different times, coinciding with the surrender of Jehoiachin in 597, the suppression of Zedekiahs revolt and the destruction of Jerusalem in 587, and the reprisals for Gedaliahs assassination in 582. Gobryas, one of Nebuchadnezzars generals, revolted in 546, gave his allegiance to Cyrus the Great, and marched unopposed into the city of Babylon in 539. He handed rulership to Cyrus a fortnight later. The following year Cyrus issued the edict that permitted the Jews to return to their homeland. The first group to return began reconstruction of the temple, which was completed in 515. The wall of the city was completed about 439 BC under Nehemiah. These various dates provide great latitude in assigning the 70 years. For example: a) From the defeat of Egypt in 606 to the edict of Cyrus in 538, 68 years. This period would mark the era of Babylonian empire. b) From the surrender of Jehoiachin in 597 to the edict of Cyrus in 538, 59 years, short of the 70 years, but understood symbolically. c) From the destruction of Jerusalem in 587 to the edict of Cyrus in 538, 49 years, but again understood symbolically. d) From the destruction of Jerusalem in 587 to the rebuilding of the temple in 515, 72 years. This period would mark the loss of the temple until its restoration. From this list we see that we can assign the seventy years arbitrarily. The statement in 25:11 that these nations shall serve the king of Babylon seventy years might follow a) or d) above. Unfortunately, Judah was in forced bondage only 59 years. Furthermore, the destruction of Babylon as predicted by Jeremiah did not take place; Babylon was not destroyed. The conquest by Cyrus the Great was a peaceful one. The phrase many nations and great kings in 25:14 suffers from similar literal faults. Were Persia and Cyrus the Great many nations and great kings? 3) The list of nations does not correspond exactly with the historical record. Jeremiah gave the following: a) Jerusalem and the cities of Judah, b) Egypt, c) The Gaza strip (the Philistines, Ashkelon, Azzah, Ekron, Ashdod),

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d) e) f) g) h) i)

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Jordan (Uz, Edom, Moab, Ammon), Lebanon (Tyre, Sidon), Arabia (Dedan, Tema, Buz), Syria, Iraq and Iran (Zimri, Elam, Media), All the kings of the north and all the kingdoms of the world upon the face of the earth. The New Babylonian empire consisted of those lands which today are Iraq, Syria, Lebanon, Jordan, and Palestine. It also included the conquest of Egypt, Cilicia in Asia Minor, (south Turkey), and Elam, (western Iran). But Nebuchadnezzar did not conquer Media, nor all the kings of the north and the kingdoms of the world on the face of the earth unless we again understand Jeremiah symbolically assuming that he intended merely to portray great conquering power. 4) Most importantly, the passage is strikingly cosmic: it does not seem suited to conditions, nor limited to the geography, of the ancient Near East. In considering all the families of the north, the seventy years, and the list of nations we must ask if Gods holy prophet was taking liberty with the facts? We achieve far better understanding if view Jeremiah as not speaking of the events of his day but using those events as a context for prophecies of the far future. Then the name Nebuchadnezzar was symbolic for a different ruler to come at some later time in world history. Was the name Babylon also symbolic of a nation to appear at the end of the age? Is the seventy years true more by tradition than by actual fact? Is there another period of seventy years that specifies a time of great planetary crisis? If so, how would we calculate the dates? If the punishment comes as part of a great planetary judgment then we are forced to find a current context. Indeed, the passage plainly indicates the cosmic nature of the events. Jer 25:15-17 Thus the LORD, the God of Israel, said to me: Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it. They shall drink and stagger and be crazed because of the sword which I am sending among them. Jer 25:27-32 Then you shall say to them, Thus says the LORD of hosts, the God of Israel. Drink, be drunk and vomit, fall and rise no more, because of the sword which I am sending among you. And if they refuse to accept the cup from your hand to drink, then you shall say to them, Thus says the LORD of hosts: You must drink! For behold, I begin to work evil at the city which is called by my name, and shall you go unpunished? You shall not go unpunished, for I am summoning a sword against all the inhabitants of the earth, says the LORD of hosts. The words in Jeremiah are definitely not historical. The LORD will roar from on high; he will utter his voice from his holy habitation. He will give a shout as one who treads grapes.

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God begins to work evil at the city which is called by his name. Will the nations go unpunished? The noise will resound to the ends of the earth. God has an indictment against the nations; he is entering into judgment with all flesh. Evil will go forth from nation to nation. A great tempest is stirring from the ends of the earth. The slain shall be from one end of the earth to the other. They shall not be lamented, nor gathered, nor buried; they shall be as dung upon the ground. Can anyone fail to grasp the cosmic sense of this prophecy? What would cause the slain, literally, to be from one end of the earth to the other? Why will they remain unlamented and unburied? God is bringing a worldwide judgment. He is using Jerusalem, modern Israel, and the nations round about as vehicles for his action. Jeremiahs prophecy was indeed for the future with the events of his day serving as a context for the presentation of that future forecast. God could use that context because of the parallels to our own day. For more than seventy years Jerusalem and Judea have been subservient to modern Babylon and the families of the north. The symbolic specification of seventy years should not be a literal criterion to determine our acceptance of the truth of Jeremiahs warnings. Without the economic and political support of the western nations contemporary Judea could not have survived. Since the Balfour declaration in 1917 the Jews have been subject to the will of those nations, including England and especially the United States. Now the end of her time has come. Calculation of 70 years from 1917 yields 1987, a date that has now come and gone. 70 years from 1948 and the establishment of the modern state of Israel would yield 2018, too far into the future to be realistic. Therefore, we cannot establish a precise date from Jeremiahs specification. But such modern calculations are not any farther from a literal 70 years than calculations based on ancient events. A passage in Daniel confirms that modern Israel will be destroyed. Dan 12:7 The man clothed in linen, who was above the waters of the stream, raised his right hand and his left hand toward heaven; and I heard him swear by him who lives for ever that it would be for a time, two times, and half a time; and that when the shattering of the power of the holy people comes to an end all these things would be accomplished. The holy people are understood by many as the modern Jews living in Palestine. When their shattering comes to an end all these things will be accomplished. Gods great punishment of the nations will then be finished.

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False Prophets
Many preachers and many Rabbis teach that modern Jerusalem will be safe from harm. They prophesy illusions for all those who wish to believe that God will not bring judgment. Such false prophecy is based on gross misunderstanding of Gods power, and confusion of different episodes of Gods plans. God did, indeed, say that Jerusalem would be turned into a jewel in his crown, but he did not mean modern secular Jerusalem. A city of great beauty will be rebuilt but that day is in the future. Such promises will not be fulfilled for this wicked and perverse generation. As stated so clearly Dan 11:13-14 For the king of the north shall again raise a multitude, greater than the former; and at the end-of-age years he shall come on with a great army and abundant supplies. In those times many shall rise against the king of the south; and the men of violence among your own people shall lift themselves up in order to fulfil the vision; but they shall fail. Jerusalem and the modern state of Israel are filled with violence. One group contests against another: Jew against Arab, Arab against Jew, and Jew against Jew. Murder and bloodshed and enmity rule the hearts. Does anyone really believe they will escape judgment? How many leaders and kings and princes and Rabbis and prophets tell their people that all shall be well with them? Jer 4:9-10 In that day, says the LORD, courage shall fail both king and princes; the priests shall be appalled and the prophets astounded. Then I said, Ah, Lord GOD, surely thou hast utterly deceived this people and Jerusalem, saying, It shall be well with you; whereas the sword has reached their very life. Again and again God told us how he felt about those who prophesy falsely, and those who turn to their idols: the hope of secular nations, the pride of godless institutions, and the security of material power. They were the stumbling blocks of iniquity, that men should stumble and fall, and not be found. Jer 23:16-32 Thus says the LORD of hosts: Do not listen to the words of the prophets who prophesy to you, filling you with vain hopes; they speak visions of their own minds, not from the mouth of the LORD. They say continually to those who despise the word of the LORD, It shall be well with you; and to every one who stubbornly follows his own heart, they say, No evil shall come upon you. For who among them has stood in the council of the LORD to perceive and to hear his word, or who has given heed to his word and listened? Behold, the storm of the LORD!

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Wrath has gone forth, a whirling tempest; it will burst upon the head of the wicked. The anger of the LORD will not turn back until he has executed and accomplished the intents of his mind. In the latter days you will understand it clearly. I did not send the prophets, yet they ran; I did not speak to them, yet they prophesied. But if they had stood in my council, then they would have proclaimed my words to my people, and they would have turned them from their evil way, and from the evil of their doings. Am I a God at hand, says the LORD, and not a God afar off? Can a man hide himself in secret places so that I cannot see him? says the LORD. Do I not fill heaven and earth? says the LORD.I have heard what the prophets have said who prophesy lies in my name, saying, I have dreamed, I have dreamed! How long shall there be lies in the heart of the prophets who prophesy lies, and who prophesy the deceit of their own heart, who think to make my people forget my name by their dreams which they tell one another, even as their fathers forgot my name for Baal? Let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? says the LORD. Is not my word like fire, says the LORD, and like a hammer which breaks the rock in pieces? Therefore, behold, I am against the prophets, says the LORD, who steal my words from one another. Behold, I am against the prophets, says the LORD, who use their tongues and say, Says the LORD. Behold, I am against those who prophesy lying dreams, says the LORD, and who tell them and lead my people astray by their lies and their recklessness, when I did not send them or charge them; so they do not profit this people at all, says the LORD. Do any of us fail to understand these words from God? Ezek 14:6-21 And the word of the LORD came to me: Therefore say to the house of Israel, Thus says the Lord GOD: Repent and turn away from your idols; turn away your faces from all your abominations. For any one of the house of Israel, or of the strangers that sojourn in Israel, who separates himself from me, taking his idols into his heart and putting the stumbling block of his iniquity before his face, and yet comes to a prophet to inquire for himself of me I the LORD will answer him myself. I will set my face against that man, I will make him a sign and a byword and cut him off from the midst of my people and you shall know that I am the LORD. And if the prophet be deceived and speak a word, I, the LORD, have deceived that prophet, and I will stretch out my hand against him, and will destroy him from the midst of my people Israel. And they shall bear their punishment the punishment of the prophet and the punishment of the inquirer shall be alike that the house of Israel may go no more astray from me, nor defile themselves any more with all their transgressions, but that they may be my people and I may be their God, says the Lord GOD.

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And the word of the LORD came to me: Son of man, when a land sins against me by acting faithlessly, and I stretch out my hand against it, and break its staff of bread and send famine upon it, and cut off from it man and beast, even if these three men, Noah, Daniel, and Job, were in it, they would deliver but their own lives by their righteousness, says the Lord GOD. If I cause wild beasts to pass through the land, and they ravage it, and it be made desolate, so that no man may pass through because of the beasts; even if these three men were in it, as I live, says the Lord GOD, they would deliver neither sons nor daughters; they alone would be delivered, but the land would be desolate. Or if I bring a sword upon that land, and say, Let a sword go through the land; and I cut off from it man and beast; though these three men were in it, as I live, says the Lord GOD, they would deliver neither sons nor daughters, but they alone would be delivered. Or if I send a pestilence into that land, and pour out my wrath upon it with blood, to cut off from it man and beast; even if Noah, Daniel, and Job were in it, as I live, says the Lord GOD, they would deliver neither son nor daughter; they would deliver but their own lives by their righteousness. For thus says the Lord GOD: How much more when I send upon Jerusalem my four sore acts of judgment, sword, famine, evil beasts, and pestilence, to cut off from it man and beast . . .!

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CHAPTER TWO The Abomination of Desolation

Jesus made remarks about the end of the age, and events to unfold in Jerusalem and in Judea, Matthew 24. (See also Mark 13 and Luke 21.) In Matt 24:15 Jesus gave us a crucially important statement. It is a critical warning to all of God=s people. Matt 24:15 Therefore when you see the abomination of desolation spoken through Daniel the prophet, standing in the holy place, the one reading should understand . . . What did Jesus mean by an abomination of desolation? The Greek words are $*X8L(: J-l D0:F,TH, bdelugma tees erimuseous, literally Aabomination of desolation.@ Many erudite scholars and false prophets proposed that this was an idol placed in the temple. The idea is suggested by the phrase in the holy place. Many came to believe that the Aholy place@ was the temple, without giving regard to the possibility that it could just as easily mean the city of Jerusalem or the land of Judea. This concept was based on historical interpretation, not on future prediction. Godless minds see holy forecasts as historical allusions. The historical view went back to the time of Antiochus Epiphanes and his defilement of the Jerusalem temple when he attempted to place idols within. That was the only event in history that seemed to fit. The idol was the abomination. This idea then led to the parallel idea of sacrilege. The sacrilege would be the idol, the abomination. Modern godless translators then imposed this interpretation upon the translation, as we find in RSV. The phrase desolating sacrilege became a substitute for abomination of desolation, thus eliminating the literal significance of the warning by Jesus. For purposes of discussion I offer here the explanation found in Nelsons Illustrated Bible Dictionary.

Abomination of Desolation
A despicable misuse of the Temple of the Lord during a time of great trouble C an event foretold by the prophet Daniel. The phrase is found in Matthew 24:15 and Mark 13:14 as a quotation from Daniel 11:31 and 12:11. In Daniel, the words mean the abomination that makes desolate.

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In other words, Daniel prophesied that the Temple would be used for an abominable purpose at some time in the future. As a result, Gods faithful people would no longer worship there C so great would be their moral revulsion, contempt, and abhorrence at the sacrilege C and the Temple would become desolate. According to the verses in the gospels, a similar misuse of the Temple would take place in the future. This would show that a time of great trouble was coming on Judea. People should take warning and flee to the mountains, Matt. 24:16; Mark 13:14. Some believe Daniels prophecy was fulfilled about 165 B. C. when Antiochus IV (Epiphanes), Greek ruler of Syria, polluted the Jewish Temple in Jerusalem by sacrificing a pig on the holy altar. This sacrificing of an UNCLEAN pig was the worst kind of abomination that could have taken place. These people also believe the prophecy in the Gospels of Matthew and Mark was fulfilled when the Romans sacked the Jewish Temple about A. D. 70. But others believe just as strongly that neither of these prophecies has yet been completely fulfilled. They insist that the abomination of desolation refers to the idolatrous image or the man of sin who will take over Gods place in the Temple and make people bow down and worship him, 2 Thes. 2:3-4. According to this interpretation, this will be the final act of sacrilege that marks the beginning of the end time. These interpretations depend upon cold assumptions, taken without textual foundation. Jesus did not use the world Temple. His phrase was holy place. Temple is an inference and assumption. The context shows that Jesus meant Jerusalem and Judea, a place holy to Jews, Christians, and Muslims. Jesus did not use the word sacrilege. His word was desolation. Desolation means destruction or complete despoliation. Jesus did not use the word idol. He did not use the word pig. Without a proper context understanding could not come. If Jesus spoke about the future, then no person on earth could understand what he meant until events unfolded to bring recognition. The godless view failed to adhere to the literal significance of the words. An abomination is a detestable object or act that is disgusting or revolting. It is hated. Desolation is exactly that, a complete despoliation or destruction. What object would bring complete destruction and would be loathed by men? How could an idol or other sacrilege bring such catastrophe? Matt 24:19 And alas for those who are with child and for those who give suck in those days!

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The remark about pregnant women and nursing mothers helps to identify the abomination. This extreme event will cause bereavement at childbirth and for small suckling children. They will be subject to severe harm or death because of the abomination. Matt 24:21-22 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been shortened, no human being would be saved; but for the sake of the elect those days will be shortened. Clearly, the events to unfold from this abomination will bring great suffering all around the world. The dire circumstances are so drastic no human being will survive if God does not limit use of the abomination. When put together, these remarks help to solve this puzzle. A mystery was kept since the days of Jesus. Information was given to man but it could not be recognized until now. In the light of social developments we can understand why. It would have been impossible for anyone in prior generations to understand what is truly meant by the abomination of desolation. They could speculate year after year, generation after generation, and not know. They could devise many ingenious explanations but would fail to understand. But we today, in the latter part of the twentieth century, can now recognize what Jesus meant. He described nuclear weapons. He told us about a device that is loathsome, and which can bring complete destruction, a true abomination of desolation. We can see the drastic conditions for survival. Matt 24:16-18 . . . then let those who are in Judea flee to the mountains; let him who is on the housetop not go down to take what is in his house; and let him who is in the field not turn back to take his mantle. Those who are in Judea should flee to the mountains because they will be destroyed if they remain. Those who are with child will experience woe because atomic radiation will cause abortive births and deformed babies. Those who give suck will have chemical radioactive levels concentrated in their milk, causing greater affliction. Even more important, if God does not take a hand to shorten these days and limit radioactive levels no human being will survive. But for the sake of his chosen people he will shorten these days. The passages show that his people will remain on the planet. If he did not care for us he would not provide such warnings. The abomination of desolation is also mentioned in Dan 11:31 and 12:11. This is at the time of the end, Dan 11:35, 12:4, 9, 13, 14, when those who have understanding will instruct many, Dan 11:33. This corresponds to the end of the age specified in Matt 24:3.

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The manner in which the translators were influenced by the historic interpretation of this passage may be seen in the New American Standard Version. And forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation. The Revised Standard Version offers this: Forces from him shall appear and profane the temple and fortress, and shall take away the continual burnt offering. And they shall set up the abomination that makes desolate. One uses Aregular sacrifice@; the other uses Acontinual burnt offering.@ KJV says they will pollute the sanctuary of strength instead of Adesecrate the sanctuary fortress@ or Aprofane the temple and fortress.@ But the latter explanation was merely borrowed from traditional notions of a human figure somehow defiling the Temple. Little did anyone realize that Jesus meant an inanimate object, and not some human figure. With the advent of nuclear weapons this passage took on an altogether different possibility. Now it had clear implications. The abomination still was a despicable or loathsome object. The desolation was now easily nuclear destruction. The interpretation is simple, without any assumptions about historic or future personalities defiling the Temple. Thus we have understanding of his warning to get out of Judea and flee to the mountains. If Gods people among the Jews remain in Judea, in the modern state of Israel, they will be destroyed by nuclear missiles. And we can now recognize how his remarks confirm the passage in Joel 2. How simple it is when fulfillment comes. Until it comes mankind can only engage in wild speculations. We can now return to Daniel and see those passages in a completely different light. Unfortunately, as in other critical passages, the translators could not recognize the allusion, and added words to make sense of it in their eyes. The phrase burnt offering has no foundation in the text. It is assumed from similar passages in the Old Testament where the Hebrew phrase olah tameed means burnt offering continual. But the word olah is missing here. A list of words in literal translation shows the following: forces from him = forces from, out of, on account of shall appear = to stand, to remain and profane = to profane, to defile, to pollute, to desecrate the temple = a sacred place, a sanctuary, a holy place and fortress = a place or means of safety, a protection, a refuge and shall take away = to turn aside, to depart

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the continual burnt offering = continuity, perpetuity, continual And they shall set up = to give, to put, to set, to bestow, the abomination = a detestable thing, an abominable thing, an abomination that makes desolate = to be desolate, to be appalled, a horror-causer We can see that the word temple is not in the text. Fortress could mean Judea (or modern Israel) as the place of refuge, or safety, or protection, sought so avidly by modern Jews. But more importantly, the phrase and shall take away the continual burnt offering, is only three Hebrew words, shall remove the continual. Burnt offering has nothing to do with this passage. That the passage implies a burnt offering is borrowed from the use of the word tameed in other OT passages where it is found along with the world olah. But what is meant by continual? It has no modifier. Could the phrase mean to take away continuity, or to remove perpetuity? Could it mean the removal of the continuity of Jewish identity? More realistically, proper translation of the verse provides: Forces from him shall appear and profane the holy place and the refuge, and shall remove the continuity, and they shall set up the abomination that makes desolate. The placing of the abomination will cause defilement of the Holy Land. In 12:11 the Hebrew verb does not mean a Asetting up@; it means a Ausing@ of the abomination of desolation. Those who are in Judea shall fall by the edge of the sword and shall be led away captive (shall flee) into all nations. This is confirmed by other remarks by Jesus. Luke 21:20-26 But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it; for these are days of vengeance, to fulfil all that is written. . . . For great distress shall be upon the earth and wrath upon this people; they will fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled. Jerusalem will not be safe. The Asetting up@ of the abomination of desolation is a most crucial clue given for our benefit. Since the 1970s the state of Israel has possessed nuclear bombs. Refer to Time Magazine for April 12, 1976, How Israel Got the Bomb. This fact was confirmed by former President Jimmy Carter on the ABC news program, Close Up: The Fire Unleashed, broadcast the evening of Thursday, June 6, 1985. This news was leaked earlier to dissuade Arab nations from attacks

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World Judgment

upon Israel. Those loathsome objects, those abominations, now stand in the holy place, in Judea. If Gods people among the Jews do not flee they will be destroyed. God is beginning to work evil at the city called by his name. As he told us plainly, Jer 25:7 You have not harkened unto me, says the LORD, that you might provoke me to anger with the works of your hands to your own harm. We built those loathsome objects. They are the works of our hands. We brought this judgment upon ourselves. Nuclear warfare will erupt. The world will be baptized in fire. If God does not shorten these days no human being will survive. Jesus told us plainly, but how many understood: Luke 12:49-51 I came to cast fire upon the earth; and would that it were already kindled! I have a baptism to be baptized with and how I am constrained until it is accomplished! Do you think I have come to give peace on the earth? No, I tell you, but rather division . . . For two thousand years people thought Jesus meant a spiritual baptism. Most modern interpreters still see this passage in that light. But the words show that Jesus did not mean a spiritual baptism; he meant literally that he came to cast fire on the earth. Would a great baptism in spiritual fire bring division among the people of the earth? Would he say in the same breath that he came to give us spiritual fire but no peace? He meant true literal fire. And how he felt constrained until it was accomplished; he wanted it over and done with. Refer also to Isa 42:14-16. Many passages in the Bible tell us of the consequences of those abominations. When people see the abomination of desolation standing in the holy place, in Jerusalem and Judea, those living there should flee to the mountains. They should hurry; they should not worry about their personal possessions nor about extra clothing. They should quickly leave. They should also hope that their flight is not in winter; without proper shelter or protection they may suffer and die from the cold. (A warning not to flee on the sabbath makes no sense. Under grave danger of death we would not be concerned about sabbath travel. Witness modern Jewish and Christian sabbath travel. The phrase probably was inserted by an early editor who wished all to observe strict Jewish laws on sabbath travel.) Although some may feel Jesus was warning of the coming destruction of Jerusalem by Roman armies in 70 AD the context is clearly the end of the age. Furthermore, whom is he warning? Hardly unbelievers; they would not heed such warnings. The warnings must be for all those who truly believe in God. Are they Christian Gentiles? Are they Jews? Are they both? Who are Gods chosen people, his elect?

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It is crucially important to understand that these repeated warnings in prophecy, both in the Old Testament and in the New, show that no one is saved from the tribulation of fire in a so-called mysterious Rapture. Interpretation of prophecy as a means of avoiding life-and-death decisions is in direct contradiction to these exhortations by Jesus. Such false prophecy is a perversion of truth. If Gods people are saved in a Rapture why is Jesus concerned about his elect fleeing from Jerusalem? We could devise different ingenious explanations. For example, his elect are enraptured away but they do not want the earth to be completely destroyed; they want it to be saved; they do not want to see all flesh perish. For the sake of those who must remain on the planet he shortens the days, even though the elect are taken away. Or perhaps these elect are converted Jews who remain on the planet but who need protection from complete annihilation. The true reality is that Jesus shortens the days because all his people, his elect, both Christian Gentile and Jew, remain on the planet. Those who are taken away after the baptism of fire are a small portion; they will be used in a special program for the future rehabilitation of this world. God could not bring such future rehabilitation unless the majority of his people remain here. Refer to my book, Our Celestial Visitors. Jesus words in Matthew 24 are in full agreement with Joel; the two passages are perfectly compatible with one another. However, the statement in Joel 2 is broader in scope, not limited to Jewish residents of Judea. Among the survivors means those people called by the LORD anywhere around the globe. Jer 31:1-2 At that time, says the LORD, I will be the God of all the families of Israel, and they shall be my people. Thus says the LORD: The people who survived the sword found grace in the wilderness; when Israel sought for rest . . . His people fled to the wilderness. Afterwards, after the great tribulation, when he renews the earth, he will bring them back to the Promised Land. The fact of an unusual period of the modern state of Israel is also indicated by other New Testament passages. Luke 21:20-22 But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it; for these are days of vengeance, to fulfil all that is written.

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World Judgment

Rev 11:2-3 But do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months. And I will grant my two witnesses power to prophesy for one thousand two hundred and sixty days, clothed in sackcloth. This is a highly important prophecy. While we may debate the literal designation of 1,260 days, (since some early Christian editor may have transformed the numbers to suit his notions), or use of the term Asackcloth,@ (probably meaning informal dress), the events show when Jews should make their decisions to escape.

Baptism In Fire
Baptism of the world by fire is stated many places. Jer 51:58 Thus says the LORD of hosts: The broad wall of Babylon shall be leveled to the ground and her high gates shall be burned with fire. The peoples labor for nought, and the nations weary themselves only for fire. Hos 8:14 For Israel has forgotten his Maker, and built palaces; and Judah has multiplied fortified cities; but I will send a fire upon his cities, and it shall devour his strongholds. Amos 2:4-5 Thus says the LORD: For three transgressions of Judah, and for four, I will not revoke the punishment; because they have rejected the law of the LORD, and have not kept his statutes, but their lies have led them astray, after which their fathers walked. So I will send a fire upon Judah, and it shall devour the strongholds of Jerusalem. God would not provide these warnings if he did not desire his people to use the information, to make decisions, and to act for survival. Isa 45:20-25 Assemble yourselves and come, draw near together, you survivors of the nations! They have no knowledge who carry about their wooden idols, and keep on praying to a god that cannot save. Declare and present your case; let them take counsel together! Who told this long ago? Who declared it of old? Was it not I, the LORD? And there is no other god besides me, a righteous God and a Savior; there is none besides me. Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return: To me every knee shall bow, every tongue shall swear. Only in the LORD, it shall be said of

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me, are righteousness and strength; to him shall come and be ashamed, all who were incensed against him. In the LORD all the offspring of Israel shall triumph and glory.

Clouds and Thick Darkness

Time and time again the same images are invoked. Isa 29:5-6 In an instant, suddenly, you will be visited by the LORD of hosts, with thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of devouring fire. Isa 5:30 And if one look to the land, behold, darkness and distress. And the light is darkened by its clouds. God asked his messengers to declare the judgment. Those messengers came in days of old, and they come today. How many will heed? Joel 2:1-2 Blow the trumpet in Zion! Sound the alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming, it is near, a day of darkness and gloom, a day of clouds and thick darkness. Isa 28:22 Now therefore do not scoff, lest your bonds be made strong. I have heard a decree of destruction from the Lord God of hosts upon the whole land. Isa 28:19 From the time that it goes forth it will take you; for morning by morning it will pass through, by day and by night. It will be sheer terror to understand the message. How many, indeed, will heed? Certainly not those who have their hearts and their hopes centered in the secular and godless systems of this present world.

Bitter Waters
When the nuclear holocaust is let loose the waters of the earth will be contaminated with radiation. They will turn to bitter wormwood; many will die because of the bitterness of the waters. Jer 9:15 Therefore thus says the LORD of hosts, the God of Israel: Behold, I will feed this people with wormwood, and give them poisonous water to drink.

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World Judgment

Jer 23:15 Therefore thus says the LORD of hosts concerning the prophets: Behold, I will feed them with wormwood, and give them poisoned water to drink; for from the prophets of Jerusalem ungodliness has gone forth into all the land. Rev 8:10-11 The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the fountains of water. The name of the star is Wormwood. A third of the waters became wormwood, and many men died of the water, because it was made bitter.

Baldness On All Heads

Atomic radiation causes hair to fall out.

Ezek 7:16-19 And if any survivors escape, they will be on the mountains, like doves of the valleys, all of them moaning, every one over his iniquity. All hands are feeble, and all knees weak as water. They gird themselves in sackcloth, and horror covers them; shame is upon all faces, and baldness upon all heads. They cast their silver into the streets, and their gold is like an unclean thing; their silver and gold are not able to deliver them in the day of the wrath of the LORD; they cannot satisfy their hunger or fill their stomachs with it. For it was the stumbling block of their iniquity. Why will they be on the mountains? Radioactive debris will fill the atmosphere. As it filters down from the sky it will concentrate in the lower elevations, in the valleys, and on the plains. Men and women will be clothed in sackcloth (rags). Who will harvest cotton and wool? Who will spin and weave? Who will sew and bind? There will be no factories, no railroads, no highways, no trucks, no warehouses, no stores. There will be no hospitals, no medical supplies, no doctors to serve. All will be destroyed. The pride of men and women will be laid low. How awesome it really is: Isa 3:18-26 In that day the Lord will take away the finery of the anklets, the headbands, the crescents, the pendants, the bracelets, the scarfs, the headdresses, the armlets, the sashes, the perfume boxes, the amulets, the signet rings and nose rings, the festal robes, the mantles, the cloaks, the handbags, the garments of gauze, the linen garments, the turbans, and the veils. Instead of perfume there will be rottenness; instead of a girdle, a rope; instead of well-set hair, baldness; instead of a rich robe, a

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girding of sackcloth; instead of beauty, shame. Your men shall fall by the sword and your mighty men in battle. And her gates shall lament and mourn; ravaged, she shall sit upon the ground. The indictment is against Jerusalem and Judea. Isa 22:12-13 In that day the Lord GOD of hosts called to weeping and mourning, to baldness and girding with sackcloth . . . Isa 15:2-3 The daughter of Dibon has gone up to the high places to weep; over Nebo and over Medeba Moab wails. On every head is baldness, every beard is shorn; in the streets they gird on sackcloth; on the housetops and in the squares every one wails and melts in tears. Amos 8:10 I will turn your feasts into mourning, and all your songs into lamentation; I will bring sackcloth upon all loins, and baldness on every head; I will make it like the mourning for an only son, and the end of it like a bitter day.

Rocks And Caves

When Jesus was making his way in that last journey to the Cross the women of Jerusalem wept over him. Luke 23:27-30: And there followed him a great multitude of the people, and of women who bewailed and lamented him. But Jesus turning to them said, Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck! Then they will begin to say to the mountains, Fall on us; and to the hills, Cover us.

Why would they ask for the hills to cover them? Why would they seek shelter among the mountains? Shelter in the depth of the earth is the only sure protection against nuclear destruction. The daughters of Jerusalem might bewail the crucifixion of Jesus because of its deep personal pain and hurt, but there was coming upon that city an event that would far outweigh the affliction of one human mortal. We might resort to fanciful causes why the descendants of those women would sincerely wish they had never borne children, or why they would call on the hills and the mountains to cover them, but there is no need to seek elusive and mystical causes. There is one simple cause. That cause is nuclear destruction.

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World Judgment

Jesus did not wish anyone to be in doubt. The future tribulation would far outweigh any trauma an individual might endure in his day, beyond compare. In some places Johns descriptions are explicit but, again, we have been blind to them. Rev 6:12-17 When he opened the sixth seal, I looked, and behold, there was a great earthquake; and the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale; the sky vanished like a scroll that is rolled up, and every mountain and island were removed from their place. Then the kings of the earth and the great men and the generals and the rich and the strong, and every one, slave and free, hid in the caves and among the rocks of the mountains, calling to the mountains and rocks, Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the lamb; for the great day of their wrath has come, and who can stand before it? The image is vivid. A wind strikes a tree and the figs fall to the ground in a burst of broken fruit here, there, everywhere. In the vision stars fall from the sky as shaken by the winter gale, and burst into brilliant light here, there, everywhere. Nuclear bombs are miniature stars. When they are sent forth they will indeed fall from the sky. And when they strike they will burst into horrible destruction here, there, and everywhere. Now the great men of the earth the kings, the generals, the rich and the strong, and every one, clerk and supervisor, manager and technician, will seek shelter in caves and among the rocks of the mountains. They will cry out with fear at the great day of the Lord. The people of Switzerland now have nuclear shelters in caves and among the rocks of the Alpine mountains. The citizens of that country have provided for every man, woman, and child. Norway also has huge fall-out shelters. The people of Russia and the United States also built shelters in caves and among the rocks of the mountains. Scattered throughout the hills of Maryland and Virginia are large man-made caves to be used when nuclear war erupts. They are within easy distance of Presidential and defense centers in Washington, DC. Other large caves and shelters exist in the Rocky Mountains of Colorado, the center of our national defense commands. The generals have already found shelter in these caves and among the rocks of the mountains. The kings are prepared to run to them at a moments notice. These rich and strong, certain chosen Senators and Representatives, elected business leaders and managers, their free servants and their slaves all will seek shelter at the threat of nuclear war. When I first read this passage I was struck by the vivid reality of Johns description. If one were to stand off in space and gaze at the earth from great distance one could easily witness to nuclear explosions. Those brilliant bursts

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would look like miniature stars exploding upon the surface of the earth. They would fall here, there, and everywhere. What an awesome sight it truly must have been for John to witness such visions. Many places we were told of that generation which would seek shelter among the caves, the rocks, and the mountains. Hos 10:8 The high places of Aven, the sin of Israel, shall be destroyed. Thorn and thistle shall grow up on their altars; and they shall say to the mountains, Cover us, and to the hills, Fall upon us. Isa 2:19-21 And men shall enter the caves of the rocks and the holes of the ground, from before the terror of the LORD, and from the glory of his majesty, when he rises to terrify the earth. In that day men will cast forth their idols of silver and their idols of gold, which they made for themselves to worship, to the moles and to the bats, to enter the caverns of the rocks and the clefts of the cliffs, from before the terror of the LORD, and from the glory of his majesty, when he rises to terrify the earth.

Extremity of Judgment
God brings the judgment but men execute it upon themselves. Could anything be more merciful? Do men not bring their just deserts? There will be no food; men and women will eat one another in their great affliction: Isa 49:26 I will make your oppressors eat their own flesh, and they shall be drunk with their own blood as with wine. Then all flesh shall know that I am the LORD your Savior, and your Redeemer, the Mighty One of Jacob. Isa 9:17-21 Therefore the Lord does not rejoice over their young men, and has no compassion on their fatherless and widows; for every one is godless and an evildoer, and every mouth speaks folly. For all this his anger is not turned away and his hand is stretched out still. For wickedness burns like a fire, it consumes briers and thorns; it kindles the thickets of the forest, and they roll upward in a column of smoke. Through the wrath of the LORD of hosts the land is burned, and the people are like fuel for the fire; no man spares his brother. They snatch on the right, but are still hungry, and they devour on the left, but are not satisfied; each devours his neighbors flesh, Manasseh Ephraim, and Ephraim Manasseh, and together they are against Judah. For all this his anger is not turned away and his hand is stretched out still.

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World Judgment

Jer 19:7-9 And in this place I will make void the plans of Judah and Jerusalem, and will cause their people to fall by the sword before their enemies, and by the hand of those who seek their life. I will give their dead bodies for food to the birds of the air and to the beasts of the earth. And I will make this city a horror, a thing to be hissed at; every one who passes by it will be horrified and will hiss because of all its disasters. And I will make them eat the flesh of their sons and their daughters, and every one shall eat the flesh of his neighbor in the siege and in the distress, with which their enemies and those who seek their life afflict them. Lam 2:20-22 Look, O LORD, and see! With whom hast thou dealt thus? Should women eat their offspring, the children of their tender care? Should priest and prophet be slain in the sanctuary of the Lord? In the dust of the streets lie the young and the old; my maidens and my young men have fallen by the sword; in the day of thy anger thou hast slain them, slaughtering without mercy. Thou didst invite as to the day of an appointed feast my terrors on every side; and on the day of the anger of the LORD none escaped or survived; those whom I dandled and reared my enemy destroyed. Even as early as the time of Moses, when the people of Israel showed their stubbornness and failure to devote themselves to their Maker they were warned. Deut 28:47-57 Because you did not serve the LORD your God with joyfulness and gladness of heart, by reason of the abundance of all things, therefore you shall serve your enemies whom the LORD will send against you, in hunger and thirst, in nakedness, and in want of all things; and he will put a yoke of iron upon your neck, until he has destroyed you. The LORD will bring a nation against you from afar, from the end of the earth, as swift as the eagle flies, a nation whose language you do not understand, a nation of stern countenance, who shall not regard the person of the old or show favor to the young, and shall eat the offspring of your cattle and the fruit of your ground, until you are destroyed; who also shall not leave you grain, wine, or oil, the increase of your cattle or the young of your flock, until they have caused you to perish. They shall besiege you in all your towns, until your high and fortified walls, in which you trusted, come down throughout all your land; and they shall besiege you in all your towns throughout all your land, which the LORD your God has given you. And you shall eat the offspring of your own body, the flesh of your sons and daughters, whom the LORD your God has given you, in the siege and in the distress with which your enemies shall distress you. The man who is the most tender and delicately bred among you will grudge food to his brother, to the wife of his bosom, and to the last of the children who remain to him; so that he will not give to any of them any of the flesh of his children whom he is eating, because he has nothing left him, in the siege

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and in the distress with which your enemy shall distress you in all your towns. The most tender and delicately bred woman among you, who would not venture to set the sole of her foot upon the ground because she is so delicate and tender, will grudge to the husband of her bosom, to her son and to her daughter, her afterbirth that comes out from between her feet and her children whom she bears, because she will eat them secretly, for want of all things, in the siege and in the distress with which your enemy shall distress you in your towns.

A Nation Afar Off

Time and again God spoke to us, but we were blind to his warnings. How many times did he speak? How many times did we reject his teachings? If only we had harkened to his words! Isa 5:26-30 He will raise a signal for a nation afar off, and whistle for it from the ends of the earth; and lo, swiftly, speedily it comes! None is weary, none stumbles, none slumbers or sleeps, not a waistcloth is loose, not a sandal-thong broken; their arrows are sharp, all their bows bent, their horses hoofs seem like flint, and their wheels like the whirlwind. Their roaring is like a lion, like young lions they roar; they growl and seize their prey, they carry it off, and none can rescue. They will growl over it on that day, like the roaring of the sea. And if one look to the land, behold, darkness and distress; and the light is darkened by its clouds. The nation that brings the destruction of Jerusalem will not be a near neighbor. It will be one that is literally at the ends of the earth, across the globe. Her weapons of destruction are trimmed to sleek perfection. Not a waistcloth is loose, not a sandal-thong broken. The roar of their rocket blasts will be like the young lion, with great thundering noise. And the nuclear explosions will truly be the roaring of young lions, devouring flesh and stone alike. Now judgment comes. Now comes the end of the nations who denied God. Now comes a renewal of the earth. Now God will transform it. Now comes a miracle of creation, to bring this worn and torn planet back from millennia of degradation and woe.

The Day Of The Lord

This is the Day of the Lord. Ezek 30:1-3 The word of the LORD came to me: Son of man, prophesy, and say, Thus says the Lord GOD: Wail, Alas for the day! For the day is near, the day of the LORD is near; it will be a day of clouds, a time of doom for the nations.

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World Judgment

This phrase ,The Day of the Lord, is found nearly two dozen times in the Old Testament prophets. It is found only in the Old Testament prophets. It denotes a time of world judgment. I quoted a few of those passages in previous illustration. The literal significance, as illustrated in the Ezekiel passage, is not hidden from our eyes. It is a time of doom for the nations. Scholars, theologians, and biblical students struggled with these passages for more than two thousand years. More reverential persons recognized the judgments that were pronounced. The truths of the passages, even though the technicalities may not have been understood, were preserved in devout Jewish and Christian tradition during that long period. Only modern godless minds deny the significance.

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CHAPTERTHREE Nuclear Missiles

The fact of nuclear missiles was clearly described to us C if we did not have our minds closed to God.

A Flying Scroll
Zech 5:1-4 Again I lifted my eyes and saw, and behold, a flying scroll! And he said to me, What do you see? I answered, I see a flying scroll; its length is twenty cubits, and its breadth ten cubits. Then he said to me, This is the curse that goes out over the face of the whole land; for every one who steals shall be cut off henceforth according to it, and every one who swears falsely shall be cut off henceforth according to it. I will send it forth, says the LORD of hosts, and it shall enter the house of the thief, and the house of him who swears falsely by my name; and it shall abide in his house and consume it, both timber and stones. Time and again we were warned. Ten by twenty cubits, eighteen by thirty-six feet, are roughly the size of a nuclear missile.

Nuclear Missiles
Joel 2:1-11 Blow the trumpet in Zion; sound the alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming, it is near, a day of darkness and gloom, a day of clouds and thick darkness! Like blackness there is spread upon the mountains a great and powerful people; their like has never been from of old, nor will be again after them through the years of all generations. Fire devours before them, and behind them a flame burns. The land is like the garden of Eden before them, but after them a desolate wilderness, and nothing escapes them. Their appearance is like the appearance of horses, and like war horses they run. As with the rumbling of chariots, they leap on the tops of the mountains, like the crackling of a flame of fire devouring the stubble, like a powerful army drawn up for battle. Before them peoples are in anguish, all faces grow pale.

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World Judgment

Like warriors they charge, like soldiers they scale the wall. They march each on his way, they do not swerve from their paths. They do not jostle one another, each marches in his path; they burst through the weapons and are not halted. They leap upon the city, they run upon the walls; they climb up into the houses, they enter through the windows like a thief. The earth quakes before them, the heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining. The LORD utters his voice before his army, for his host is exceedingly great; he that executes his word is powerful. For the day of the LORD is great and very terrible; who can endure it? I reserved discussion of this passage to this chapter because of its technical complexity. It has received extraordinary attention from biblical scholars and students through the centuries. As I stated earlier, prior to the year 1960 correct recognition of this passage would have been impossible, simply because the reality did not then exist. As with the Abomination of Desolation mankind could not penetrate the words of the prophecies. Only now, with world circumstances, and with technological developments, are we able to discern the significance of these descriptions. Through the generations this passage has been invariably understood as a description of locusts and the destruction they bring. This view was conditioned by verse 4 in Chapter 1. This verse, and that of 2:25, are the only places in Joel where the word locust occurs. Why did Joel use the word locusts if the descriptions are of modern missiles? Would the passage have made sense to the ancients if familiar imagery had not been used? Would the descriptions be nonsense unless cast in a reasonable context? If the passage did not have a rational setting would it have been ignored by the ancients and, hence, neglected, lost, or rejected? While the descriptions are vivid, a context fitting to the thought of the ancients was necessary. The same conditions held for all following generations. A vehicle suitable to the thought of the ages was necessary to hold sense to the passage. How could Joel use the imagery of locusts? What parallels exist with modern missiles? 1. They are militant in purpose. 2. They fly. 3. They come in swarms. 4. They bring widespread destruction. 5. Nothing can halt them. In order to draw out the parallels, to demonstrate that the imagery of locusts is inadequate to these descriptions, and to show that they are a remarkable description of modern nuclear missiles I shall provide a list which illustrates the points. Quotations for the traditional view are from J. A. Thompson and N. F. Langford in The Interpreters Bible, Vol VI, The Book of Joel.

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I offer each phrase in sequence from Joel, the traditional view next (a), and the revelation view last (b). #1: a day of darkness and gloom, a day of clouds and thick darkness a. The plague of locusts in Egypt darkened the land, Exod 10:15. b. Refer to earlier discussion of the entire planet covered by clouds and thick darkness from nuclear debris lifted into the atmosphere. #2: there is spread upon the mountains a great and powerful people a. A modern interpretation states the whole face of the mountain was black with them. Use of people understood as poetic imagery rather than use of a simple word to specify locusts. [The Hebrew word am = a people (as a congregated unit), (collectively) troops or attendants is used instead of the word arbeh = locust.] b. Great and powerful troops, indeed, are nuclear missiles. #3: their like has never been from of old, nor will be again after them through the years of all generations a. The unparalleled character of the plague . . . expressed in words reminiscent of . . . Exod 10:14. b. Never again will the world experience the awesome calamity of nuclear weaponry. #4: Fire devours before them a. Literal fire denied. Metaphor for rapid brush fire which strips everything. b. Nuclear warheads bring devastating fire for complete destruction. #5: behind them a flame burns a. No explanation from suggestion of locusts. c. Easily explained by rocket flames that propel missiles into the sky. #6: The land is like the garden of Eden before them a. Before locusts come everything is rich and bountiful. b. Before missiles come everything is rich and bountiful. #7: but after them a desolate wilderness a. Locusts strip everything naked, to ruin the land. b. Nuclear missiles strip everything from the face of the land.

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#8: nothing escapes them a. Literally true of all green things which stand in their path. b. Literally true for all things which stand in their path, green or otherwise. #9: Their appearance is like the appearance of horses a. Note the nonsense: The resemblance of the locust, particularly its head, to a miniature horse has induced a German name, Heupferd, and Italian cavaletta. One could better liken a deer to a horse. The German and Italian words derive from the tradition of the Joel imagery, not vise versa. b. I reject a childish suggestion that Joel used appearance as a poetic vehicle. Appearance was necessary for objects which had no physical parallel in 600 BC. The Hebrew soos is from a root meaning to skip or leap, also as a swallow for its rapid flight. #10 like war horses they run a. Again nonsense: The speed and orderly advance of a locust army make this an apt simile. Nothing is more disorderly than the advance of a swarm of locusts. b. Hebrew pawrash is from a root that means a steed, as stretched out to a vehicle, not single nor for mounting. Collectively, it means cavalry. #11: As with the rumbling of chariots a. Observers have likened the sound (of a swarm of locusts) to the falling of rain on a distant forest. b. All modern people are well acquainted with the roar of rocket engines from our many satellite and space shots. #12: they leap over the tops of the mountains a. More nonsense: Since these locusts approached from the north, to a dweller in Jerusalem the first wave would appear on the tops of the mountains, Mount Scopus and the Mount of Olives. [Hebrew al has great variety of application: above, among, out of, from, over, through.] b. Nuclear missiles leap over the tops of the mountains.

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#13: like the crackling of a flame of fire devouring the stubble a. As the locusts approach, the sound becomes sharper, like the crackling of blazing stubble, which in Palestine is usually burned off after the harvest. b. Anyone who has heard the sound of a blazing field of stubble would have no difficulty in drawing the parallel with the roar of rocket engines. #14: like a powerful army drawn up for battle a. A large locust swarm resembles a powerful army in its regular ranks and coherent regiments. Again, we have more nonsense. Nothing could be more disorderly and incoherent than a large swarm of locusts b. Could any army be more powerful than a flight of nuclear missiles, directed to their targets? #15: Before them peoples are in anguish, all faces grow pale a. An observer of the 1928 locust plague in Palestine reports that the effect on the people can only be really understood and appreciated by those who have witnessed the terrible spectacle of the all-devastating and relentless advance of immense swarms of young crawling locusts and the spirit of hopelessness and helplessness imbued thereby. b. The reaction of people to the attack of nuclear missiles needs no explanation. #16: Like warriors they charge a. Locusts may charge like warriors. b. Nuclear missiles do, indeed, charge like warriors of destruction. #17: like soldiers they scale the wall a. The locusts in dense masses swarmed up the walls of Jerusalem in 1915. b. Hebrew awlaw is a primitive root; to ascend, be high or mount; used in a great variety of senses: arise, ascend, climb, leap, lift, mount up, raise, scale, shoot forth, spring (up), stir up. Hebrew khomaw is from an unused root apparently meaning to join; a wall of protection. The sense need not be a literal wall.

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#18: They march each on his way, they do not swerve from their paths. They do not jostle one another, each marches in his path a. Likewise, the locusts approaching Jerusalem in 1915 were compared to numberless troops marching on parade. Troops on parade are orderly in file and rank. Locusts come in chaotic disorder, with great jostling of one another. They jump erratically from one point to another, with many swerving directions. Again, pure nonsense. b. Nuclear missiles come in orderly array, without swerving from their programmed paths, each on its own predetermined flight, marching like warriors to total destruction. #19: they burst through the weapons and are not halted a. W. T. Thomson describes vain attempts to check locusts in Lebanon in 1845: We dug trenches, and kindled fires, and beat and burned to death heaps upon heaps, but the efforts were fruitless. b. The United States and other nations have attempted to develop antimissile defenses, but there is no effective method for stopping the march of nuclear missiles in flight. Even with anti-missile forces, many of those abominable weapons will get through to their targets. Man will not be able to defy Gods judgment. #20: They leap upon the city, they run upon the walls; they climb up into the houses, they enter through the windows like a thief a. In Jerusalem in 1915 they crawled up the walls of houses, squeezed through cracks of doors or windows and swarmed into the rooms. b. Nuclear missiles will truly leap upon the cities. Those of us who have watched motion pictures taken of nuclear explosions remember how the brilliant burst of light enters the rooms of the houses, and how the devastation runs upon the walls and upon the buildings. #21: The earth quakes before them, the heavens tremble a. These verses give a theological and eschatological interpretation of the locust invasion. b. When the nuclear explosion are let loose the earth will truly quake and the heavens will surely tremble. That will not be any theological oar eschatological interpretation, but an actual reality.

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#22: The sun and the moon are darkened, and the stars withdraw their shining a. Some elements are drawn from the stock descriptions of the day of the Lord and are here transferred by analogy to the locust plague because it too is a divine visitation and a precursor of that final judgment. b. The manner in which modern godless scholarship has denied the reality of these descriptions brings appall. These are not stock borrowings from the day of the Lord. They are true descriptions. #23: his host is exceedingly great a. That which executes Gods word is the locust army. d. That which brings Gods judgment upon mankind are the abominations created by man himself. It will be a just judgment. Man will never be able to bring a complaint against God when he, himself, brings the judgment. #24: For the day of the LORD is great and very terrible; who can endure it? a. This rhetorical question, expecting the answer, No one, is a fitting close to the foregoing account of the suffering of plants, animals, and people of both country and city. b. The question is not rhetorical. Who, indeed, among human kind can stand before the face of Gods judgment?

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CHAPTER FOUR Great Babylon The Harlot of the Nations The Harlot of The Nations
One of the most puzzling subjects of biblical prophecy is that on Babylon. Numerous interpreters have made major differences in symbolic assignment over the centuries. Many believe the prophecies in the Old Testament are not symbolic, that they refer to ancient Babylon. The prophecies in Jeremiah fall deep within a context of other pronouncements against that ancient land. It is natural to assume that Jeremiah had a constant object in mind when he wrote his work. This view is contradicted by prophecies in Isaiah 13 and 14, which, many believe, were written a century or more before the Babylonian conquest and disaster. In order to reconcile the Isaiah Babylon prophecies to this view some godless scholars assume those portions of Isaiah were written at the time of the Babylonian conquest. Further controversy arises from the Babylonian prophecies in the Book of Revelation. The apostle John could not possibly have intended ancient Babylon for his descriptions; therefore his use of the word must carry a symbolic, not literal, meaning. Again some godless scholars propose that John merely copied pieces out of the Old Testament and reworked them according to his notions of their symbolic content. In proposing this explanation they reject Johns deep love for Jesus, and his personal integrity. Other persons believe the symbolic meaning is intended to convey revelation about the Roman Catholic Church. Countless books and papers have been written from this view. I shall not review these various interpretations of the Babylon prophecies. I shall go directly to their symbolic significance, describing a nation that has now appeared at the end of the planetary age. Such view is consistent from Isaiah to Revelation. There is no need to excuse contradictions from one Babylon prophecy to another; those contradictions evaporate when viewed from a proper perspective. This nation carries a critical role in unfolding planetary destiny.

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The Meaning of the Name

The word Babylon is Greek. It is used in the New Testament. It is the Greek form of the Hebrew word Babel used in the Old Testament. English dictionary definitions of these two words are instructive. Other than reference to the ancient city C Babel: A confused mixture of sounds or voices. A scene of noise and confusion. Babylon: Any rich and magnificent place believed to be excessive in luxury and wickedness. The symbolism of these two words is highly appropriate to the subject of the prophecies, which is the same nation in both the Old and New Testaments. The name Babel (or Babylon) was chosen for the following reasons: 1. Prophecy could not use the actual name of the future land; people of ancient times would not have known what the name meant. It would have been a nonsense word; it would have been regarded with extreme skepticism and doubt, even as Satanic. 2. Prophecy could not use the actual name because this would have forewarned men. A condition on prophecy is that the subject not be recognized until the time of fruition. Otherwise mankind would divert the predictions, and thus act contrary to God=s will. 3. The combination of these two elements made it necessary that the word Babel imply the ancient city, thus to rivet the attention of men. They would speculate over application of the prophecies, while puzzling over those items which did not fit their logical schemes. The countless interpretive books and papers written throughout the past two thousand years demonstrate this incongruity. 4. Recognizing that the prophecies were holy, and that the conditions of the prophecy had not been truly fulfilled, many people would preserve them against future expectation. 5. At the time of fruition, when the ripeness of the age had come to pass, the true significance of the prophecies would be made known. This would place on mankind a test of their devotion to God. Could they see through the symbolism to the meaning of the revelation? Would they make decisions based on faith in God=s purpose? The symbolism thus became a critical element in the screening of mankind to find those with a more devout faith in God. In this chapter I shall consider the prophecies contained in Isaiah 13 and 14, Isaiah 47 and 48, Jeremiah 25, and especially Jeremiah 50 and 51, as well as those found in Revelation 17 and 18.

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Where necessary I shall refer to a few other verses not included in those chapters.

The Great Harlot

Rev 17:1-6 Then one of the seven angels who had the seven bowls came and said to me, Come, I will show you the judgment of the great harlot who is seated upon many waters, with whom the kings of the earth have committed fornication, and with the wine of whose fornication the dwellers on earth have become drunk. And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast which was full of blasphemous names, and it had seven heads and ten horns. The woman was arrayed in purple and scarlet, and bedecked with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication; and on her forehead was written a name of mystery: Babylon the great, mother of harlots and of earths abominations. And I saw the woman, drunk with the blood of the consecrated ones and the blood of the witnesses of Jesus. When I saw her I marveled greatly. The apostle John could not have expected this revelation to mean ancient Babylon. He would not provide prophecy for a nation had long since passed out of existence. Nor could he have expected it to mean a Church, or other social institution. He would have been acutely aware of its future application. He would have known that the setting was geographical, not institutional. He designed his symbolism in order that his audience sense the geographical application. The context of Rev 17 and 18 clearly shows it to be a nation. Every person giving serious attention to the revelation has recognized that the tone is cosmic; the depiction vast. The location of Great Babylon is marked by intense persecution of Gods people. John saw the woman drunk with the blood of the consecrated ones and the blood of the witnesses of Jesus. These are individuals who are truly dedicated to God. They have given themselves to new revelations. They are willing to engage in reaffirmation of the old covenant. In this land arises a bloodlust for the slaughter of countless people devoted to God. This is a prophecy for the end of the age. John was carried away in the spirit to a wilderness where he saw this Great Harlot. She was not located in the Near East, nor in some neighboring land, nor distributed around the world through some institutional organization. Johns use of the word wilderness denotes a place then unrecognized to the Roman world. Wilderness refers to a land that then was truly wilderness. Her name is one of mystery; the name is not openly evident that all may see. The symbolism of Great Babylon, a great nation, portrays her nature. She was bedecked with gold and jewels and pearls, arrayed in the royal colors of purple and scarlet, all symbols of great wealth.

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I shall, for the moment, pass over a detailed discussion of the scarlet beast with seven heads and ten horns. The statement is an intrusion into the text which diverts attention from more rigorous examination of the essential kernel of the revelation. This includes the entire portion of text from Rev 17:7-18. Refer to the Chapter on Seven Heads and Ten Horns. I make this assertion: The New Testament Book of Revelation was badly corrupted by an early Christian editor who removed text, altered text, and inserted his personal interpretations. We must exercise great caution in study of this corrupt text. As we are told in the Urantia Papers: UP 1555 - When in temporary exile on Patmos, John wrote the Book of Revelation, which you now have in greatly abridged and distorted form. This Book of Revelation contains the surviving fragments of a great revelation, large portions of which were lost, other portions of which were removed, subsequent to Johns writing. It is preserved in only fragmentary and adulterated form. The textual difficulties may be discerned by noting that in 17:7 the beast with seven heads and ten horns carry the Great Harlot. In 17:12 the ten horns are ten kings whose relationship to the Harlot are not identified. In 17:16 the ten horns hate the Harlot and will destroy her. These statements seem mutually incompatible. In 17:1 the Great Harlot is seated on many waters. This passage has no condition that would prevent us from assuming that the waters are literal, composed of oceans, lakes, and rivers, although the internal interpretation states that these waters are peoples and multitudes and nations and tongues. This is part of the textual difficulty. The symbolism of 17:15 is based on the notion that the sea represents humanity, and that peoples, multitudes, nations, and tongues rise up out of this symbolic sea. This view then forces an interpretation of many different nations and languages scattered across the planet. As a logical consequence many interpreters have not considered the possibility that the Harlot herself is composed of many different peoples, nationalities and tongues gathered in one nation. The sense of specific geographical location, rather than a general symbolism for mankind, is denoted by other phrases in both Chapters 17 and 18. All the nations have drunk the wine of her impure passion . . . The kings of the earth have committed fornication with her . . . The merchants of the earth have grown rich with the wealth of her wantonness. Her destruction comes in a single day. She shall be burned with fire. In one hour her judgment has come.

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These statements do not imply the general body of mankind; they imply a specific national identity. The list of merchandise in 18:11-13 shows a great commercial enterprise; one would expect this for a specific nation who leads the world in mercantile exchange. Rather than attempting to further define the character of the Great Harlot from the confusing material of Revelation it is more helpful to turn to the Old Testament prophecies.

Many Waters
Jer 51:13 O you who dwell by many waters, rich in treasures, your end has come, the thread of your life is cut. This compares directly with Rev 17:1; the phrase many waters is used in both. Here this Babylon dwells by many waters; in Revelation she sits on many waters. This does not compare with the interpretation of Rev 17:15. In order to explain this difficulty I shall now go directly to the nation which is the subject of the Babylon symbolism. Geographically the United States sits among many waters. These are the Atlantic Ocean, Pacific Ocean, Gulf of Mexico, and the Great Lakes, as well as many rivers, including the Hudson, Delaware, Susquehanna, Potomac, Savannah, the Great Mississippi with its many branches draining major portions of her land through the Ohio, Red, Arkansas, and the Missouri, as well as those of her western lands, including the Colorado, Sacramento, and the Columbia.

The Hammer of the Earth

Jer 50:23 How the hammer of the whole earth is cut down and broken! How Babylon has become a horror among the nations! Jer 51:20 You are my hammer and weapon of war: with you I break nations in pieces; with you I destroy kingdoms. The United States held a prime position in world affairs since World War I and the early years of the twentieth century. Without her contribution to European and Asiatic warfare the shape of world destiny would have taken an altogether different turn. After World War II she took a more forceful hand in the management of those affairs. 1. Immediately after World War II she initiated and financed the Marshall plan for the economic rehabilitation of Europe and Japan. 2. She was a major driving force behind the creation of the United Nations, in the original organizing activities, continuing financial support, and in hosting the world headquarters. 3. She became the major world element in opposing the communist philosophy of human society, through economic policies and in armed forces.

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4. Through the vehicle of the United Nations she attempted to stop the communist takeover of Korea. This resulted in a stalemate that divided the land between the two opposing economic and political philosophies. 5. She attempted to stop the communist takeover of Viet Nam. This ended in failure, and set the tone for a disapproving world attitude about her heavy handedness in world affairs. 6. She continued to intervene militarily in the affairs of various countries in attempt to protect capitalistic free enterprise, or to protect her sources of energy and trade. The list is long but more recently include Panama, Somalia, Haiti, Kuwait, and Bosnia. 7. She also continued to provide economic support for various countries who were based on the capitalistic form of government, to ensure against their loss to other political or economic philosophies. Her location in the New World, relatively isolated from the rest of the world, gave her a unique position to determine policy devoid of intimidating influence from those other countries. She also enjoyed great material resources and wealth to make her the most powerful nation ever to exist on the face of the globe. She had the option to determine the form of her influence upon the world as no other nation ever enjoyed. She chose a militant and forceful economic course. She became the hammer of the earth, wielding her will upon other nations. She will become the hammer for warfare the like of which has never been. She will break in pieces many nations.

Praise of the Whole Earth

Jer 51:41 How Babylon is taken, the praise of the whole earth seized! How Babylon has become a horror among the nations! Great Babylon was the praise of the entire earth. Never, in all of human history, did a nation enjoy such fortune. Her bountiful land provided the natural resources for great wealth and luxury. She was the land of golden opportunity, the shining beacon of economic freedom. Unfortunately, she permitted that freedom to be exploited through the greed of those who selfishly perverted her natural profusion and abundance.

A Golden Cup
Jer 51:7 Babylon was a golden cup in Yahwehs hand, making all the earth drunken; the nations drank of her wine, therefore the nations went mad. Rev 17:4 The woman was arrayed in purple and scarlet, and bedecked with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication.

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What was the wine by which the nations went mad? What were the abominations and impurities of her fornications? They were her scientific discoveries and technological inventions. They were also her social techniques for economic power. Never, in the history of mankind, has one nation contributed so mightily to scientific and technological developments, and to new social methods. The history of mechanical inventions is complex and blends into the mists of the past. The United States cannot claim originality to many important technological discoveries. This complex history was illustrated in a fascinating book by the Frenchman, Gerald Messadie, Great Inventions Through History, published in English by W. & R. Chambers, Edinburgh, 1991. On the other hand the United States was unique in its development of mechanical inventions, shaped by the lack of social inhibitions in the new society, and the spirit of discovery kindled by the vast wilderness of the new continent. This spirit is captured in descriptive phrases like, Frontier self-reliance, foundation for an inventive future. The blending of more adventurous European genetic elements also contributed to this amazing phenomenon. The unique contribution of the United States to the new technological world order has been described in many books and reviews. One example is Those Inventive Americans, published by the National Geographic Society, Washington, 1971. The list of inventions created and developed in the United States is long. I shall illustrate only a few. 1. The development of steam power goes back to the beginning of the eighteenth century and Thomas Newcome in England. Although the first steam engines were crude and cumbersome in comparison to later developments they greatly enhanced the employment of mechanical power over those of water wheels and wind mills. A few of these engines were introduced into the Americas before the War for Independence, but that war shut off communication from the developments then taking place with James Watt in England. As a consequence parallel developments were undertaken in the New World by such men as John Fitch, James Rumsey, John Fulton and Oliver Evans. 2. The cotton gin was improved by Eli Whitney in 1792. This permitted high volumes of cotton processing. In 1795 southern planters grew eight million pounds; by 1807 they were growing eighty million pounds per year. 3. The reaper by Cyrus McCormick and Obed Hussey revolutionized grain harvesting. With the first model introduced for sale in 1840, by 1851 McCormick received world publicity through the London Crystal Palace Exhibition. By 1861 the reaper had spread into eastern Europe, the vast grain lands of Russia, and throughout the world. 4. The telegraph came into existence through much labor and exploration, in Europe and the United States. But it was the work of Samuel Morse who brought it into practical reality with first transmissions from Washington, DC to Baltimore in 1844. His encoding technique was used around the world for a hundred years until advances in radio made it obsolete in the mid-twentieth century.

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5. The work of Benjamin Franklin, Michael Faraday, Joseph Henry and others led to developments in the control and transmission of electric energy. These techniques were then used by Alexander Bell, and others of his day. The telephone, patented in 1876, became a miracle of communication which eventually entered well-nigh every home in the civilized countries of the world. It was long considered the single most important invention of modern civilization. 6. Thomas Alva Edison was the most famous and most productive of all inventors, with nearly a eleven hundred patents to his name. His gift of insight into mechanical processes and relationships, despite a lack of formal education, was the genius behind his amazing abilities. The list of his inventions is nearly a recount of modern western civilization, with the light bulb, phonograph, motion picture techniques, power generators, transmission of electricity, and a host of other famous inventions. The list could go on and on, from the development of mass production techniques, air flight, vacuum tubes, radio, television, transistors, integrated circuits, satellite communication, computers, and, regrettably, nuclear weapons. Why is this such a bitter wine? The answer is materialism. It carried the seeds of ultimate destruction. Technology emphasized material developments over spiritual growth. The drive for physical survival in the new world, and the natural bounty of the land, led to concentration on material gratifications over spiritual relationships. Technology also opened the doors for social perversions. As mechanical advantage increased, manpower could be directed to other avenues. If the grain reaper could replace twenty men those men could engage in other activities. They could be placed into factories. Industrialization then had a base for expansion. As a result human beings more and more lost contact with the natural world. In increasing numbers they entered the artificial world of city environments. Industrial complexes, with their abuse of child and female labor, were used for the concentration of wealth into the hands of a few. Stock markets, mercantile exchanges, and other financial systems were used to manipulate investment methods and then perverted into avenues for personal wealth accumulation. The economic philosophy of free enterprise was used as a psychological weapon to justify personal greed and abuse of social equity. Political philosophies could be prosecuted with intense technical power. Warfare became more deadly. Human value declined, until, by the mid-twentieth century, millions upon millions of human beings were slaughtered in gas chambers and by firing squads. Increasing industrialization and abuse of natural resources created mass pollutions of the world. Concentration of production, of energy, and of communication pushed the social order to ever more precarious positions. A small trigger event could cause disruption and breakdown of the entire system.

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The ultimate of this deadly wine was nuclear weaponry. Now the will of any nation or any distorted personality could be imposed upon the world. What began as bright promise and sublime hope ended in terror and horror. The nations drank of this wine, and the nations went mad. The United States was a golden cup in the hand of God. She had the greatest opportunity for righteousness of any nation in historic times. She was isolated from the Old World. She defined her own way. She had a gift of highly intelligent and perceptive men who founded her social order, with Franklin, Jefferson, Adams, and many others in a rare assembly of social insight. But she filled that cup with the impurities of her fornications. She traded indiscriminately with all the merchants of the world. What industrial baron did not want his name emblazoned on the pages of history? What Rockefeller, or Carnegie, or Morgan did not view his financial and commercial power with pride? The commercial kings of the United States went to bed with anyone, for greed, personal gain, and self-aggrandizement. Thomas Lawson, a Rockefeller lieutenant who organized a major commercial operation for those men, published his personal experiences under a title, Frenzied Finance, The Crime of Amalgamated. It was an informative series of articles published in 1904 that later became a book. He recounted his experiences with men who used the trappings of civilized manners, calm speech, and manipulation of the financial system to rob other human beings. The spiritual concerns of mankind were far from the minds and hearts of men who went to church on Sunday morning and spent the rest of their days devising means to satisfy their greed and power hunger through the physical labors of other human beings. The philanthropy of those men were afterthoughts, means of assuaging their feelings of guilt. And then, in concern for preservation of such an adulterous system, that social order devised methods for ultimate human destruction.

The Proud One

Jer 50:31 Behold, I am against you, O proud one, says the Lord GOD of hosts; for your day has come, the time when I will punish you. Never, for any nation on earth, was one so proud as the United States. But now the true harvest has come. Isa 47:10-11 You felt secure in your wickedness, you said, No one sees me. Your wisdom and your knowledge led you astray. You said in your heart, I am, and there is no one besides me. But evil shall come upon you, for which you cannot atone; disaster shall fall upon you, which you will not be able to expiate; ruin shall come on you suddenly, of which you know nothing.

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She truly became a Great Babylon, a harlot to the nations. She was a rich and magnificent land, excessive in luxury and wickedness. Her great wisdom led her astray. She was truly proud. She said there never was a nation like her. Gross deterioration of her morals and human relationships were the result of her great sins. But now disaster shall fall upon her. Ruin shall come upon her of which she had not the slightest inkling.

Mounting Up To Heaven
Jer 51:53 Though Babylon should mount up to heaven, and though she should fortify her strong height, yet destroyers would come from me upon her, says Yahweh. Russia may have mounted into space with her orbiting vehicles, but it was the United States who went to the moon, and who entertains the notion of exploration of the solar system, and perhaps even of the stars.

Mother Ashamed
Jer 50:12 Your mother shall be utterly shamed, and she who bore you shall be disgraced. Lo, she shall be the last of the nations, a wilderness dry and desert. The United States was, indeed, the last of the nations, being founded in a land that saw no civilization until the seventeenth century. The hammering of her will upon the world, and her crude frontier styles, left a distaste around the planet. Her mother, England, and Europe, is truly ashamed of her.

Gods Vengeance
Repeatedly, in many verses, God left no doubt about Babylons great sin. Jer 50:15 Raise a shout against her round about, she has surrendered; her bulwarks have fallen, her walls are thrown down. For this is the vengeance of Yahweh: take vengeance on her, do to her as she has done. Jer 50:24 I set a snare for you and you were taken, O Babylon, and you did not know it; you were found and caught, because you strove against Yahweh. Jer 50:28-29 Hark! they flee and escape from the land of Babylon, to declare in Zion the vengeance of Yahweh our God, vengeance for his temple. Summon archers against Babylon, all those who bend the bow. Encamp round about her; let no one escape. Requite her according to her deeds, do to her according to all that she has done; for she has proudly defied Yahweh, the Holy One of Israel.

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Jer 51:24-25 I will requite Babylon and all the inhabitants of Chaldea before your very eyes for all the evil that they have done in Zion, says Yahweh. Behold, I am against you, O destroying mountain, says Yahweh, which destroys the whole earth. I will stretch out my hand against you, and roll you down from the crags, and make you a burnt mountain. Jer 51:34-35 Nebuchadrezzar the king of Babylon has devoured me, he has crushed me; he has made me an empty vessel, he has swallowed me like a monster; he has filled his belly with my delicacies, he has rinsed me out. The violence done to me and to my kinsmen be upon Babylon. Let the inhabitant of Zion say. My blood be upon the inhabitants of Chaldea. Jer 51:49 Babylon must fall for the slain of Israel, as for Babylon have fallen the slain of all the earth. Why is God bringing retribution? We should not be repelled by the words of vengeance. These are human words, in order for human mortals to understand. God does not carry vengeance in his heart. But he does hold justice and righteousness within himself, and justice is the meaning of the action he brings against Great Babylon. Why is it retribution? Because Great Babylon will bring the destruction of modern Israel, and all the nations round about. The United States will bring nuclear destruction to Jerusalem, Judea, and the surrounding countries, an action which, in her eyes, will end that continual strife once and forever. The Most Highs rule in the kingdoms of men. Little did Great Babylon pay heed to such revelations. God set a snare for her. If she had turned her heart to righteousness and justice she would not have fallen into that mire. But because she went her own wanton and willful way she was found and caught.

Desolations Are Decreed

Jer 50:13 Because of the wrath of Yahweh she shall not be inhabited, but shall be an utter desolation; every one who passes by Babylon shall be appalled, and hiss because of all her wounds. Jer 50:22-23 The noise of battle is in the land, and great destruction! How the hammer of the whole earth is cut down and broken! How Babylon has become a horror among the nations! Jer 50:30 Therefore her young men shall fall in her squares, and all her soldiers shall be destroyed on that day, says Yahweh. Jer 51:29 The land trembles and writhes in pain, for Yahwehs purposes against Babylon stand, to make the land of Babylon a desolation, without inhabitant. Jer 51:37 Babylon shall become a heap of ruins, the haunt of jackals, a horror and a hissing, without inhabitant. Jer 51:47 Therefore, behold, the days are coming when I will punish the images of Babylon; her whole land shall be put to shame, and all her slain shall fall in the midst of her.

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Jer 51:54-56 Hark! a cry from Babylon! The noise of great destruction from the land of the Chaldeans! For Yahweh is laying Babylon waste, and stilling her mighty voice. Their waves roar like many waters, the noise of their voice is raised; for a destroyer has come upon her, upon Babylon; her warriors are taken, their bows are broken in pieces; for Yahweh is a God of recompense, he will surely requite. Isa 47:11 But evil shall come upon you, for which you cannot atone; disaster shall fall upon you, which you will not be able to expiate; and ruin shall come on you suddenly, of which you know nothing. Isa 47:14 Behold, they are like stubble, the fire consumes them; they cannot deliver themselves from the power of the flame. No coal for warming oneself is this, no fire to sit before! Rev 18:2-3 And he called out with a mighty voice, Fallen, fallen is Babylon the great! It has become a dwelling place of demons, a haunt of every foul spirit, a haunt of every foul and hateful bird, for all the nations have drunk the wine of her impure passion, and the kings of the earth have committed fornication with her, and the merchants of the earth have grown rich with the wealth of her wantonness. Rev 18:6-8 Render to her as she herself has rendered, and repay her double for her deeds; mix a double draught for her in the cup she mixed. As she glorified herself and played the wanton, so give her a like measure of torment and mourning. Since in her heart she says, A queen I sit, I am no widow, mourning I shall never see, so shall her plagues come in a single day, pestilence and mourning and famine, and she shall be burned with fire; for mighty is the Lord God who judges her.

Destroyers Out Of The North

Those who destroy Great Babylon will come out of the north. These will not be lands north of ancient Israel or ancient Babylon, but north of North America. They will come with their weapons of war, their great ballistic missiles, over the north pole, and perhaps from their submarines. Jer 25:9-12 Behold, I will send for all the tribes of the north, says Yahweh, and for Nebuchadrezzar the king of Babylon, my servant, and I will bring them against this land and its inhabitants, and against all these nations round about. I will utterly destroy them, and make them a horror, a hissing, and an everlasting reproach. . . . This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years. Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, says Yahweh, making the land an everlasting waste.

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If Jeremiah 25 provides instruction on the sequence of events about to unfold now, at the end of the age, and if Rev 17 deals with the same sequence of events, then we should expect to find parallels and compatibility of Jeremiah 25 with Rev 17. If the two passages are incompatible we either do not understand, or the passages have suffered distortion or corruption. In order to clarify and further define the meaning of these revelations I shall now proceed into the relevant references of Jeremiah 50 and 51. Jer 50:3 For out of the north a nation has come up against her, which shall make her land a desolation, and none shall dwell in it; both man and beast shall flee away. Jer 50:9 For behold, I am stirring up and bringing against Babylon a company of great nations, from the north country; and they shall array themselves against her; from there she shall be taken. Their arrows are like a skilled warrior who does not return empty-handed. Jer 50:26 Come against her from every quarter; open her granaries; pile her up like heaps of grain, and destroy her utterly; let nothing be left of her. Jer 50:41 Behold, a people comes from the north; a mighty nation and many kings are stirring from the farthest parts of the earth. Jer 51:11 Sharpen the arrows! Take up the shields! Yahweh has stirred up the spirit of the kings of the Medes, because his purpose concerning Babylon is to destroy it, for that is the vengeance of Yahweh, the vengeance for his temple. Who are the Medes? In ancient times they included those lands surrounding and north of Lake Van and Lake Urmia to the Caucasus Mountains and which are now the southernmost provinces of Russia, Georgia and Azerbaidzhan. Jer 51:27-28 Set up a standard on the earth, blow the trumpet among the nations; prepare the nations for war against her. Summon against her the kingdoms, Ararat, Minni, and Ashkenaz. Appoint a marshal against her, bring up horses like bristling locusts. Prepare the nations for war against her, the kings of the Medes, with their governors and deputies, and every land under their dominion. Ararat and Minni were adjacent to Lake Van and Lake Urmia. Ashkenaz was an ancient kingdom in eastern Armenia, again the same general location. Their deputies and governors and every land under their dominion denotes an association of ethnic tribes or provinces, certainly the nature of the modern state of Russia and its provinces. Jer 51:48 Then the heavens and the earth, and all that is in them, shall sing for joy over Babylon; for the destroyers shall come against them out of the north, says Yahweh.

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Destruction By Fire
The destructions will be by fire, the awesome fire of nuclear weapons. Jer 51:48 Then the heavens and the earth, and all that is in them, shall sing for joy over Babylon; for the destroyers shall come against them out of the north, says Yahweh. Jer 51:30 The warriors of Babylon have ceased fighting, they remain in their strongholds; their strength has failed, they have become women; her dwellings are on fire, her bars are broken. The strongholds are all those caves and holes they created for their retreat. Little good they will do for a land that is destroyed. Jer 51:32 The fords have been seized, the bulwarks are burned with fire, and the soldiers are in panic. Jer 51:58 Thus says Yahweh of hosts: The broad wall of Babylon shall be leveled to the ground and her high gates shall be burned with fire. The peoples labor for naught, and the nations weary themselves only for fire. Jer 50:39-40 Therefore wild beasts shall dwell with hyenas in Babylon, and ostriches shall dwell in her; she shall be peopled no more for ever, nor inhabited for all generations. As when God overthrew Sodom and Gomorrah and their neighbor cities, says Yahweh, so no man shall dwell there, and no son of man shall sojourn in her.

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CHAPTER FIVE The Flight of Gods People

God left a call to his people. He told his people among the Jews to flee from the coming destructions of Jerusalem. Now he is telling his people in Great Babylon also to flee from the coming destructions of that great land. Through Jeremiah he gave explicit descriptions of the flow of the nations to Great Babylon.

Nations No Longer Flow To Her

51:44 And I will punish Bel in Babylon, and take out of his mouth what he has swallowed. The nations shall no longer flow to him; the wall of Babylon has fallen. No land on this earth ever experienced the flow of the nations as did the United States. From the early 1800s through the twentieth century people from all over the world came to her. They came in droves from Europe, from Asia, and from Africa. The greatest influx was in the last years of the nineteenth century and the early decades of the twentieth. This was the time when she was looking for manpower for her mills and industrial plants. In the decade between 1900 and 1910 nine million people immigrated into this country. This was then about ten percent of her total population. The following chart shows this great flow of the nations into Babylon. This mass influx of people from all over the world created a great babel of tongues. A confused mixture of sounds and voices, a scene of noise and confusion, was a byword for this great nation. But now God is about to take out of her that which she swallowed, not in mass emigration, but in the salvage of those people who have great faith in him.

The Flight Of Gods People

50:8 Flee from the midst of Babylon, and go out of the land of the Chaldeans, and be as he-goats before the flock. 50:16 Cut off from Babylon the sower, and the one who handles the sickle in time of harvest; because of the sword of the oppressor. Every one shall turn to his own people, and every one shall flee to his own land.

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51:6 Flee from the midst of Babylon, let every man save his life! Be not cut off in her punishment, for this is the time of Yahwehs vengeance, the requital he is rendering her. 51:9 We would have healed Babylon, but she was not healed. Forsake her, and let us go each to his own country; for her judgment has reached up to heaven and has been lifted up even to the skies. 51:45 Go out of the midst of her, my people! Let every man save his life from the fierce anger of Yahweh! Rev 18:4-5 Then I heard another voice from heaven saying, Come out of her, my people, lest you take part in her sins, lest you share in her plagues; for her sins are heaped high as heaven, and God has remembered her iniquities. This is the heart of the revelation. This is the call to Gods people. If you stay in the United States or on the North American continent you will be destroyed in the coming nuclear devastations. God wants you to save yourself. Many of you are of blended European stocks. You carry good genetic potentials. Within your veins you carry biological and spiritual value for the future development of our world. Give heed to Gods call. Dedicate yourself to him, in real service, and not some imaginary religious theology.

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When the revelation says that everyone will turn to his own people and everyone flee to his own land it does not mean a national identity from some ancestry. It means that each will make his own choice according to the dictates of his heart and the sense of survival for the new world. Many interpreters of these passages believe that Gods people will be rescued in a great escape they call the Rapture. Therefore they do not apply these appeals to themselves. They do not believe they carry a responsibility for the future of the world. In order to rescue these statements within the framework of their scheme they believe these appeals are directed to Jews who will remain on the planet and who must be saved from the coming destructions. Such theories are an illusion. They are attempts to avoid the awesome burden of choice which face all of Gods people today. Do not heed them. God would have healed Babylon. He would have turned her to righteousness and have made her a shining light to the world. He sent his Billy Sundays and Billy Grahams. He brought great religious revivals. But she rejected that healing. Isa 48:17-19 Thus says Yahweh, your Redeemer, the Holy One of Israel: I am Yahweh your God, who teaches you to profit, who leads you in the way you should go. O that you had hearkened to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea; your offspring would have been like the sand, and your descendants like its grains; their name would never be cut off or destroyed from before me. This is the price Great Babylon paid for her sin, wickedness, and arrogance against God. Now she will be remembered no more forever. Isa 48:20 Go forth from Babylon, flee from Chaldea. Declare this with a shout of joy, proclaim it, send it forth to the end of the earth; say, Yahweh has redeemed his servant Jacob!

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CHAPTER SIX Seven Heads And Ten Horns Problems With Johns Revelation
In Chapter Four on Great Babylon I indicated that certain portions of the Book of Revelation, Chapter 17:7-18, were an intrusion into the text which disrupted the sense of the revelation. Here I shall explore that difficulty. The key words were seven heads and ten horns. The phrase is not limited to Rev 17:3 or 17:7. It also occurs in 12:3 and 13:1. We also find the phrase Aten horns@ in Daniel 7, along with use of the word beast, and mention of four beasts and three horns to again make the number seven. What does all this mean? Are the prophecies of Daniel related to those of Revelation? AHeads@ and Ahorns@ are universally understood as designation of political entities. The words denote social power emanating from organized political units, or countries. As stated by Nelsons Illustrated Bible Dictionary: Because the horn was used by animals as a weapon, it came to symbolize power and might. . . . Probably as an extension of this meaning of the word, horns in the visions of Daniel and John symbolized kingdoms and individual kings. Vines Expository Dictionary states about the word Aheads@: (The Greek word) kephale , besides its natural significance, is used . . . metaphorically . . . for a sign of authority . . . (and) symbolically also of the imperial rulers of the Roman power, as seen in the apocalyptic visions, (of) Rev. 13:1,3; 17:3,7, 9. The notorious problems with interpretation of apocalyptic images have haunted Judaism and Christianity for more than two thousand years. Much of this confusion is due to the wide assortment of possible explanations. The use of such terms as Abeast@ added to this confusion because the applications cover equally vast possible meanings. The introduction of the number 666 has further confused understanding. As I shall show, this number does not designate either a national entity or a man, but rather the use of numbers in modern technology. We can gather some idea of this confusion by remarks made by the commentators on apocalypse. As stated in the International Standard Bible Encyclopedia:

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Futurist interpreters have sought the Antichrist in historical persons, as Napoleon III. These persons, however, did not live to realize the expectations formed of them. The consensus of critical opinion is that Nero is intended by the Beast of the Apocalypse, but this, on many grounds, as seen before, is not satisfactory. Some future development of evil may more exactly fulfil the conditions of the problem. This is precisely the problem we face. Prior to current unfolding world developments apocalyptic images could only be understood from highly speculative frameworks. We now see these images come to life in front of our eyes. In the past century interpretations found fulfillment in Hitler, or Stalin, or in other evil men, but in all cases such limited views found sad disappointment. The Reformation brought theories of the Roman Catholic Church as the AntiChrist because of Rev 17, where the text has an interpolated interpretation of the Aseven heads@ as Aseven mountains,@ certainly highly suggestive of Rome and it notorious seven hills. The Ascarlet@ beast also led to this assignment because of the scarlet robes of the hierarchy of the Church. Unfortunately, all such interpretations depend on a doctrine of infallibility in the text. I shall show that such doctrine is untrue. The text was corrupted before the Apocalypse was made public. We should consider that the use of apocalyptic images might have been forced by the circumstances of the days in which they were written. John wrote while in exile on the island of Patmos. He might have created personal jeopardy by boldly proclaiming prophecy that would stir up the Roman Emperors. He could not explicitly provide images that might have been interpreted as applying to the current social circumstances. Such concern may also have affected the revelations in Daniel. More importantly, it may have been necessary to conceal the images from interpretation until the Atime of the end@ when they would find fulfillment. Consider the themes of the respective passages and association of the images.

Four Beasts out of the Sea

In Daniel 7 four beasts rise up out of the sea. Most interpreters believe the sea is symbolic of humanity. This idea is suggested by Rev 13:1 and 17:1.

The First Beast

In Dan 7:4 the first beast is a lion with eagles wings. As Daniel looked the wings were plucked off. The lion was lifted up from the ground and made to stand upon two feet like a man. The mind of a man was given to it.

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Some persons believe the lion with eagles wings describes symbolic royal creatures of ancient Assyria or Babylonia. Statues of such beasts were placed around palaces; pictures were painted on walls. The problem for modern biblical students is that such symbolism also represents nations on our world today. England uses the lion as its national symbol; the United States uses the eagle as its national symbol. The United States grew out of, or sprouted forth, from England. The American Revolutionary War gained independence from England. One could also understand the lion as a general symbol for Europe, since several of those countries have the lion as a part of their national symbolism. Major portions of the people of the United States truly are blended descendants from all of Europe. The plucking of the eagles wings from the lion could be interpreted as the American war for independence. On the other hand, since early days, we have had close ties to England; the sprouting of the eagles wings could represent that close relationship. The plucking might come later with great disillusionment and divorcing of those historical ties. Or the symbolism might mean the severing of ties with all the nations of Europe. The symbolism might also mean destruction of the United States, a permanent plucking and casting away. The lifting up and standing upon two feet might mean that England, or Europe, will become a strong power in coming world events. The mind of a man suggests a powerful individual from the British Isles, or the European continent, who will exercise strong control. Clearly, prophetic symbolism is subject to great variety of interpretation. Importantly, the writer of the Book of Daniel might have used symbols from his day to provide a context for presentation of great truths which now are reflected in current world events. We cannot deny God the power to repeat such symbolism. Interpretation based on the ancient symbolism of the Persian empire, Alexander, and so on, then loses its significance.

The Second Beast

The second beast in Dan 7:5 was like a bear. It was raised up on one side with three ribs between its teeth. It was given the command to arise and devour much flesh. We cannot fail to recognize the symbolism of the bear. It is known around the world as Russia. Some may argue that the bear is not the Russian national symbol, but such argument is specious. One weekly program on American Television that ran over a period of months admitted this common recognition with its title The Eagle and the Bear. The symbols denote the United States and Russia. Symbolism is important to what people understand and not to what a country may legislate. The picture shows that Russia will wield great power and will destroy many people. This is an explicit prediction of the destructive power of Russia. Her armies are now in disarray but she retains nuclear weaponry. She will devour much flesh in nuclear holocaust. If Russia is

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to devour much flesh, and if the United States is to be plucked off, the symbols provide prophecy that should be instructive to Gods people. Russia will destroy the United States.

The Third Beast

The third beast was like a leopard; it had four wings on its back and four heads. It was given dominion. Note the reference to four heads. This does not mean four beasts. The four heads represent four political entities, or nations, gathered together in agreement on policy or political philosophy. From the International Standard Bible Encyclopedia: The leopard is found throughout Africa and ranges through Southern Asia from Arabia and Asia Minor to Japan, being absent from Siberia and Central Asia . . . In the Bible leopard occurs mainly in figurative expressions, as a large and fierce beast. The leopard is mentioned with the lion and bear in Dan 7:6; Hos 13:7; Rev 13:2; with the lion, wolf and bear in Isa 11:6; with the lion and wolf in Jer 5:6; with the lion alone in Ecclus 28:23; with the wolf alone in Hab 1:8. The leopard is smaller than the lion and the tiger, but is more active than either. Its swiftness is referred to in Hab 1:8. From the geographical habitat many believe the leopard represents nations of Africa, while others believe it may mean Arab countries. From this premise it could even mean Asian countries. It may represent countries from any of these geographical regions; the leopard spots may denote variety of background among those nations. The four heads, symbolic of leadership or national power, mean four separate nations in association, whether African, Arabian, or Asian. The wings might represent swift movement or quick forays of war. As noted in the International Standard Bible Encyclopedia: Biblical references to the wings of birds are common . . . Often the wings of an eagle are mentioned because they are . . . of untiring flight, and have strength to carry heavy burdens: so they became the symbol of strength and endurance. . . . Sometimes the wings of a stork are used to portray strong flight. The wings of a dove symbolized love. Wings in the abstract typified shelter, strength or speed, as a rule. The mention of the number four suggests a specific assignment, which remains unknown to us. At the time of this writing we cannot say what the leopard represents. It would exercise power, but perhaps only for a short period. If the first two beasts are so easily recognized from modern events, we should expect the remaining two beasts to be equally recognizable. But this is not now so. Mysteries remain to be fulfilled.

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The Fourth Beast

The fourth beast is even more difficult to understand. It was terrible, dreadful and exceedingly strong. It had great iron teeth with which it devoured and broke in pieces. It was so intent on prosecuting its ambitions it stamped the residue with its feet. It had ten horns. Three of the horns were plucked up from the roots by a little horn which rose up among the other horns. In this horn were eyes like a mans eyes, with a mouth speaking great things. Again, the horns represent political entities, or nations, gathered together in common political cause or ambition. This Aman@ may be the same as that of the first beast. Daniel wanted to know more concerning this fearful beast. An insertion about the heavenly courts is in verses 9-11a. Verse 11b then says that this great beast was destroyed and given over to be burned with fire. The burning would be by nuclear holocaust. No nation or group of nations will escape the consequences of those judgments. If we take this view we cannot easily understand how the lives of the other beasts were preserved for Aa season and at time.@ Again we find an insertion in the text, verses 13-14, about the Ason of man.@ This reference probably is to Jesus, and the dominion he was given after his life, death, and resurrection as a mortal. According to verse 17, the four beasts are four kings. After all of these events God=s people shall receive the kingdom. Still, Daniel was not satisfied that he understood, verse 19. What was the terrible fourth beast? This beast, which had eyes and a mouth speaking great things, made war with the saints, and prevailed over them until the final judgment of the age. If we follow Daniel=s design, the Third and Fourth beasts represent groupings of political entities, or nations, somehow involved in complex international arrangements. If the ten horns represent nations of Europe, then the leopard probably represents a non-European association. In Daniel the word Abeast@ always means an association of Ahorns,@ or a grouping of nations. The symbology of the first beast can be understood as the United States and England, (or Europe). The second beast can be understood not merely as Russia, but an association of countries tied to the Bear. Even though the Soviet Union is now defunct such association may continue under the symbol of the Bear. The Leopard and the Great Iron Beast also represent associations of horns, or countries. He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law; and they shall be given into his hand for a time, two times, and half a time.

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Use of the word Asaints@ in this section of Daniel suggests that it refers to our day and the great spiritual battle which is about to descend upon us. The fourth beast then may represent the power assumed by the Devil through his use of human leaders. He will take control through human mortals who manage the modern nations.

Relationship to the Book of Revelation

Major questions face us: Are the ten horns of Daniel 7 the same as those of Revelation? Does this section in Daniel represent the same end-of-age prophecy as in Revelation? Before attempting to better understand this relationship it will be helpful to consider the images from the Book of Revelation. Consider use of the word Abeast@ in Revelation.

The Beasts of Revelation

In Revelation the word beast occurs thirty-eight times. These are, by chapter C Chapter 11 13 14 15 16 17 19 20 Cases 1 17 2 1 3 9 3 2

Some interpreters believe the use of Abeast@ is consistent throughout Revelation. This is based on the premise that the Bible is infallible, and hence, if we do not understand, the difficulty is in our perception, and not in the written word. However, careful examination shows that use is logically inconsistent. Several objects or images, some different from associations of countries, are found. This list summarizes the problems: 11:7 The beast ascends from the bottomless pit. 13:1 A beast rising out of the sea; had seven heads and ten horns. 13:2 Like a leopard, feet like a bears, mouth like a lion. 13:4 Dragon gave his authority to the beast. 13:11 Another beast with two horns like a lamb, but spoke like a dragon. The number of this beast was 666. 14:9 The beast and its image. 15:2 Those who had conquered the beast and its image and the number of its name. 16:2 The mark of the beast, and its image.

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16:10 Fifth angel poured his bowl on the throne of the beast. 16:13 Mouth of the dragon, mouth of the beast, and mouth of the false prophet. 17:3 Scarlet beast with seven heads and ten horns. 17:8 A mystical beast that was, is not, and is to come. 17:11 It is an eighth that belongs to the seven. 19:19 Beast gathers the armies of the earth. 19:20 Beast captured. Mark of the beast. 20:4 Image of the beast. 20:10 Beast and false prophet. Of this list only 13:1, 2, and 17:3 are clearly distinguishable as an association of nations. In several other passages the description may refer to the Devil, 11:7, 14:9, 16:2 16:10, and 19:19. The beast of 13:11 represents neither. Thus we encounter different kinds of beasts and consequent confusion. We have exceeding difficulty in distinguishing among their respective roles and characters. How we look upon these images depends on our orientation and our preference. They are not so clear we can agree on their identify without debate.

Comparison of the Beasts

In order to provide a more rigorous examination of several beasts in both Daniel and Revelation I list some characteristics analytically in the following table, where we may reasonably assume the descriptions refer to political entities or associations. Source Figure Color Heads Horns Diadems Names of Blasphemy Leopard Lion Bear Dan 7 4 beasts ------4 + 3 10 ------------X(4 wings) X X Rev 12 Dragon Red 7 10 7 ------------------------Rev 13 Beast ------7 10 10 X X X(mouth) X(feet) Rev 17 Beast Scarlet 7 10 ------X -------------------

X represents the presence of the respective characteristic. Dash lines represent absence of those features. The tabulation shows that items are common across the four passages, but with omissions, differences, and contradictions.

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In Rev 12:3 the ten horns appear on a great red dragon; in 13:1 they appear on a beast out of the sea; in 17:3 they appear on a beast that is scarlet in color. All these beasts in the Book of Revelation also have seven heads. Since the ten horns in Daniel are on the Great Iron Beast, to be consistent, this assignment would infer that all the beasts of Revelation with ten horns also represent that Great Iron Beast. But now we have an additional attribute in red or scarlet color. Furthermore, the ten horns are now associated in some manner with seven heads, a fact not heretofore described. (The words red and scarlet are different in the Greek text.) The leopard, lion, and bear of Daniel 7 are represented in Rev 13; they make up certain parts of that new beast instead of separate beasts. If we take the view that the beasts of Daniel represent association of nations, this assignment in Revelation to one image forces us beyond the original associations to some larger political cooperation. The Abeast@ now must mean some broader confederation of nations. Now the lion, the leopard, and the bear have come together into one purpose. The great strength of this larger affiliation of nations is well described in Rev 13. It serves the dragon, who gives it his power. Again the image of a leopard may mean a spotted association, as though of different social philosophies brought together with one intent. The mouth of the lion may carry over the Amind of a man@ who speaks for the international association, while the feet of the bear symbolizes the strength to carry the beast. Note that 13: 4 clearly distinguishes the dragon and the beast as two different entities. We also see that one of the heads was wounded, but now the wound is healed. If we follow the popular supposition that the ten horns represent nations of western Europe, this wounded head could easily be Germany. She was wounded for nearly fifty years, from the end of World War II until the disintegration of Communist power across Europe. We should also give regard to the possibility that the images invoked in these revelations are not intended to be frozen together at one instant of time, but are used in order for us to recognize their meanings, even though the relationships change over the era described. The diadems are on the beasts of Rev 12 and 13; in one case on the heads, in the other on the horns. They are not on the beast of Rev 17. The word implies a crown, as of power to rule. If heads and horns are identical in application the word implies the same power in both uses. The difficulty is why it would be applied to the heads in 12:3 while to the horns in 13:1. Why not be consistent in both cases, and apply to both heads and horns? The color red (scarlet) is found on the beasts of Rev 12 and 17. The color is not on the beast of Rev 13. Names of blasphemy are on the beasts of Rev 13 and 17. They are not on the beast of Rev 12. The color, the diadems, the names, and the animals all take partners but in each case of different pairing.

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These factors contribute to a suspicion that we do not have pure text. Perhaps material was lost from the Book of Revelation after Johns creation, or perhaps a Christian editor corrupted the text, or perhaps both. The impression is that someone has artificially altered the different beasts against unknown criteria, perhaps even invented features by drawing parallels from Daniel, and from the original revelation. The strange pairing of the colors, names, diadems, and animals suggests that an editor did not truly understand the material and scattered these features around among the several passages, in attempt to reconcile different revelations into one beast. Perhaps the original text distinguished these different revelations but features were blended to confound our understanding.

The Beast Passages of the Book of Revelation

I shall postpone discussion of the various passages to first review the separate scenes.

Chapter 12
12:1-2 C A woman who is with child. She is about to deliver. 12:3-4a C A great red dragon, with seven heads and ten horns. He created a great heavenly rebellion. 12:4b C Dragon waited to devour the child. 12:5 C The woman brought forth a male child who was to rule the nations with a rod of iron. 12:6 C Woman fled to the wilderness. 12:7-12 C A statement of the heavenly rebellion, and the Devil being cast down to earth, where he will come with great wrath for he knows his time is short. 12:13-17a C Woman again described as fleeing into the wilderness. The dragon tried to sweep her away with a flood but the earth came to her help.

Chapter 13
13:1-10 C A first political beast that brings great social repression. 13:11-18 C A second beast that causes worship of the first. It gave power to the first beast. Although this beast is smaller and has the appearance of innocence it carries great technological power and social control through the use of numbers.

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World Judgment

I already discussed some aspect of these chapters, which are part of the revelation on Great Babylon. The introductory section describes the Awoman@ who represents the Harlot of the Nations. Here the seven heads and ten horns hate the Harlot, and will destroy her.

Features of Chapter 12
Examination of Chapter 12 shows that the sequence and images are highly confused. ! A woman is about to bear a child. Initially, we do not know if the child symbolical represents a body of people, or a single individual. If the first it means those who will flee into the wilderness to havens of safety. If the second it would mean the Messiah. ! A great red dragon, with seven heads and ten horns. He created a great heavenly rebellion. If the seven heads and ten horns represent a confederation of earthly nations, then the editor of Revelation has misapplied the description to an evil spirit personality. ! 12:4b C Dragon waited to devour the child. ! 12:5 C The woman brought forth a male child who was to rule the nations with a rod of iron. If the child represents the Messiah then the description pertains to the future, a thousand years from now. Refer to Psalm 2, where the Messiah is forecast as ruling with Aa rod of iron.@ As I shall show, the Messiah will be born at some point during the coming Millennium, during the period when the Devil is bound. He cannot bring threat to the Messiah until the final events at the end of the Millennium. If this statement refers to such time it is grossly misplaced in this sequence which deals with current world events. The child would represent the human birth of Melchizedek. Refer to my discussion on Jesus and Melchizedek. See also Isa 11:4. Being caught up to God and his throne means the saving of Melchizedek from Satan in the form of Gog and Magog at the end of the thousand years, indicated in Rev 20:7-10 and Ezekiel 38 and 39. ! 12:6 C Woman fled to the wilderness.

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This is a mention of God=s people who will seek refuge in the wilderness. The woman represents those people. They will flee to avoid destruction from the coming nuclear and terrestrial devastations. If they are the prize of Gods program of planetary salvation the sun, moon and stars would represent the great honor accorded those people in the heavenly realms. Twelve stars represents the twelve tribes of Israel; they become part of Gods great crown of glory. ! 12:7-12 C A statement of the heavenly rebellion, and the Devil being cast down to earth, where he will come with great wrath for he knows his time is short. Again, we have mixing of elements, misplacing heavenly events into a context of current world events. ! 12:13-17a C Woman again described as fleeing into the wilderness. The dragon tried to sweep her away with a flood but the earth came to her help. The flood here described pertains to the volumes of Arevelation@ the Devil has given us, in attempt to delude God=s people. Refer to my book, Spirit Entry Into Human Mind. ! 12:6 C The 1,260 days, three and one-half years, would represent the time between the nuclear devastations and the twisting of the planet. One might assume that each day represents a year for the coming millennium but such earth period would be considerably in excess of one millennium. This specific period is confused by the phrase in 12:14 about Aa time, times, and half a time.@ This latter phrase compares with the same expression in Dan 7:25. Many interpreters have assumed that the Atime, times, and half a time@ means three and one half years. The gross confusion of earthly spiritual, social, political, and physical episodes displayed in this Chapter shows how Christianity was misled into massive misunderstanding of earth events. The episode are lumped together into an impossible logical scheme that caused monumental bewilderment among God=s people. The Devil had his hand in revelation; we have suffered the consequences.

Features of Chapter 13
! From this review we can now understand the first beast of Chapter 13 as modern political states in confederation. The beasts of Daniel 7 now merge into one beast.

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! If the bears feet of Rev 13 represent Russia and the lions mouth represents England, or Europe, this passage shows that an alliance will be made between Russia and England, or western Europe. The leopard would represent other countries to make up this spotted arrangement in the larger beast, although we do not know the specific assignment of the four wings and the four heads of Dan 7:6. Other elements of Rev 13 find easy identification in todays world. ! The seven heads were an accurate number for the Soviet Union satellite countries of Poland, Czechoslovakia, Hungary, Rumania, Bulgaria, Yugoslavia, and Albania. However, the revolutionary changes in eastern Europe, cause many to reject such interpretation. The decline of Russian power has made such possible assignment suspect. Many now attempt to find seven heads among the many countries of the former Soviet union, but this seems only an unrealistic forcing of prophecy. ! The ten horns were an accurate number for the countries of the European Economic Community. In 1985 those were Ireland, the United Kingdom, Denmark, the Netherlands, Belgium, France, Luxembourg, West Germany, Italy, and Greece. However, in January, 1986 the EEC was joined by Spain and Portugal to make the membership twelve nations. On the other hand, the ten may represent a new arrangement of western European countries in confederation. Again I want to emphasize the use of images which permit us to make identifications, but which should not be regarded as frozen in time. ! The one head with a mortal wound accurately represents Germany. The wound is the division of that country into east and west through the sword of World War II. The two Germanies became reunited in 1990. ! The red or scarlet color accurately represents communism. Until a century ago, before modern communist states and before the decline of the power of the Roman Catholic Church, this color was attributed to Roman Catholicism. But in the current world context we see that the national symbols of eagles, lions, and bears, together with the seven heads and ten horns, effectively denies that attribution. ! The scarlet color, when associated with the seven heads and ten horns, becomes clear and helps provide understanding of the heads and horns. In turn, the heads and horns of Daniel 7 become clear when associated with those of the Book of Revelation.

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Without question the seven heads and ten horns make up a single beast. The descriptions suggest those nations will come together into one grand alliance. ! According to Rev 13:5 this alliance will wield power for forty-two months. Compare against Atime, times, and half a time@ in Dan 7:25 and Rev 12:14, and the 1,260 days in Rev 12:6. Also compare Atime, times, and half a time@ in Dan 12:7 and the 1,290 days in Dan 12:11. These various periods all refer to the same events. ! 13:6 says it uttered blasphemies against God and against the host in heaven. This would be the Devil speaking through human agents. 13:7 says that during this period the beast will make war on the saints to conquer them. The confederation will be subject to Satanic control during this period. ! This great alliance would indeed become a wonder to the world. Since 1989 events in Europe have produced awe in nations around the earth. No person on this planet expected such dramatic changes in European relationships, with the decline of the power of Russia, the breaking of the Soviet satellite countries from the dominion of Russia, the healing of the mortal wound of Germany, and redefinition of economic and political ties. ! If these passages are taken at face value they tell us that men will be overwhelmed by the miracle of a new alliance; they will worship it, 13:8. The worship will not be literal bowing and praying as in religious ceremony, but in devotion to its power and allegiance to its control. Who will be able to fight against it? Will not all nations follow it? Will it not hold authority over the tribes and peoples of the earth? But Gods people will not succumb to its demands. ! From this integration of evidence we also have understanding of the names of blasphemy. In Rev 13 these names are on the seven heads. They give themselves over to the Satanic power. They will deny the existence of God; they will utter blasphemies against God. They will give themselves in devotion to a blasphemous Spirit power which takes control of the nations. The further predictive nature of the four passages, when taken together as a whole, is shown by the following facts. ! In Rev 17 the beast was full of blasphemous names, suggesting that the blasphemy will come from all parts of the beast, east Europe, west Europe and those nations represented by the leopard. If severe economic problems and international crises force the nations to dictatorial policies, or if leaders arise who have given themselves to the Spirits, western Europe would not be able to escape totalitarian regimes. Great social tribulation will result from severe economic, political and Spirit turmoil. Citizens will be forced to renounce moral allegiance and good conscience for survival. But those who love God will resist such tyranny. Gods people will give first allegiance to God. This will create conditions for severe persecution.

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! The forty-two months denote the period from the beginning of the alliance until the shattering of the nations. This would be the end of our civilization and the end of the present age. ! The forty-two months find parallel in Rev 11:2 where the holy city will be trampled. Similar parallels are found in Luke 21:24 where Jerusalem is trodden down by the nations until the times of the nations are fulfilled. We do not know if those nations are Moslem, European, American, Asiatic or a combination.

THE GREAT AND DREADFUL BEAST

We can return now to Dan 7:7-8 to reconsider that dreadful and terrible beast. The devouring and breaking in pieces and the stamping of the residue would be parallel to the haughtiness and blasphemous conduct of Rev 13:5. This would explain the tyrannical exercise of authority over every tribe and people and nation and tongue. Although the latter seems an exaggeration for all nations across the face of the globe it would at least be true for the nations. It could also be true for many other nations if the unholy alliance would institute international economic or Spirit control brought into that confederation. There can be no doubt the whole earth would stand in awe of it. To reemphasize, the beast may reflect control brought about by the rebel Prince through the minds of his devotees. This aspect of developing world events should not be neglected. Please note that I do not infer that the Devil will come directly as a human being. The three horns in Dan 7:8 are a puzzle. A little horn grew among the three and plucked them up. The symbols suggest an assumption of power over the three. One could imagine a man growing out of the three countries of England, Scotland and Ireland, but Scotland is politically part of England and has no separate representation as a horn of power. Perhaps he comes out of a country on the continent, Austria, or some other nation. We should heed the power of this little horn. It had the eyes of a man and a mouth speaking great things. This image probably represents Satanic power. Other parallels are found in the four passages. The mouth of Dan 7:8 is parallel to the mouth of Rev 13:2. The eyes of a man is parallel to the mind of a man in Dan 7:4. In Rev 13:2 the mouth is associated with the lion; in Dan 7:4 the mind of a man is also associated with the lion. These associations, all taken together, suggest again that some individual will come out of England, or Europe, who will carry great power. The many parallels between the two revelations show why many scholars assumed that John borrowed images from Daniel, and then reworked according to his personal ideas, totally missing the agreements as revelation from God.

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MORE ON REVELATION PROBLEMS

When we examine details of the several apocalyptic visions, when we tabulate the items and lay out their elements side by side, we are struck by several facts. ! Gods revelation is brought into sharp focus. We do not limit ourselves to interpretation of individual scenes isolated from one another. Instead we integrate details from passage to passage. As a result we see larger views in more graphic outline. We come to recognize the meaning of Gods revelation from higher perspectives. We grasp a larger world panorama that takes on a specific meaning for us in these last days of the earth age. We achieve this because we dare to use our minds in more rigorous study. ! The four beasts of Daniel 7 appear to be part of a single revelation but we cannot determine their relationship to one another without other information. Unless examined against world circumstances of today and against the beasts of Revelation we cannot perceive how they portray the flow of destiny. ! Our ability to recognize the symbols becomes possible only be cause we live in a planetary context which gives life to those symbols. The meaning of eagles, lions, bears, heads, horns and scarlet color now takes on a reality not accessible to prior generations. We have a grand integration of revelation that depicts the living world environment of our own day. God used symbolism to bury his revelation so men would not destroy his destiny program. (And how the generations entertained themselves with it!) ! We might believe that the seven heads and ten horns of Rev 12:3 are mysteriously descriptive of the devil but Rev 13 and 17, when compared with Dan 7, cast a different light on that symbolism. This last fact exposes such serious difficulties with the Revelation text we must question its integrity. The symbols of heads, horns and scarlet color belong to modern world political powers; they do not belong to the millennial period. Somehow, someone, probably an early Christian editor, confused the text by mixing elements from one revelation segment to another, simply because he did not know the significance of the symbolism, (nor has anyone else), and attempted to make sense of it in his world context. ! We now clearly recognize this beast as an alliance of earthly countries, not a fallen celestial personality. These attributes are so easily identified it seems incredulous they would be assigned to the devil in such a confusing manner. Furthermore this assignment occurs only in Rev 12:3; it has no other biblical support.

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! If this single verse were removed this column would disappear from the tabulation above. Then Chapter 12 would hang together as a different topic: the flight of Gods people to the wilderness and the pursuit of the dragon to destroy them and the child. Here Gods people are represented as the twelve spiritual tribes of Israel, the twelve stars, while the man-child is one who will come to rule them. He is born as a human child. While many would say that John described the birth of Jesus we see from the context that this is a future forecast. This unique individual comes after the great tribulation, during the millennium. How did this misleading confusion arise? We can get a handle on this crucial problem if we examine Johns use of symbolism. The difficulty is shown clearly if we categorize his words and phrases. Earlier in this paper I showed the confusion from use of the word beast. Another example is use of the term thirds to indicate large numbers. In Chapter 8 the thirds include trees, sea, creatures, ships, rivers, waters, sun, moon, stars, and sunshine. In 9:15 and 18 it is the third part of men. In 12:4 a third part of the stars of heaven were swept down. Obviously the term is used to express large numbers or significant portions. Literal numbers were not intended; we cannot take them literally. The confusion on the heads, horns and red color comes about because of the word beast. The use was not consistent. In 11:7 the beast is one who ascends from the bottomless pit. In 13:1 it is one which rises out of the sea with seven heads and ten horns. In 13:11 it is one which rises out of the earth, the little beast that serves the first beast. In 17:3 the beast with seven heads and ten horns is colored scarlet. But in 17:8 the beast ascends from the abyss and goes to perdition. The beast of 17:8 may not be the same beast as that of 17:3; the one of 11:7 may not be same as the one of 13:1. But the one of 11:7 may be the same as that of 17:8. In 20:10 the devil who had deceived the nations was thrown down and cast into the lake of fire and brimstone where the beast and the false prophet were. Here the devil is distinguished from the beast. From comparison with 11:7, 11:8, and 9:11 we are not certain who is the devil and who a beast separate from the devil. Another illustration of the problem with Johns beasts is found in Rev 15:2. Here the scene shifts from earthly episodes to heavenly ones. John saw those who had conquered the beast and its image and the number of its name. They stood beside a sea of glass with the harps of God in their hands. The use of the phrase who had conquered might mean those who did not bow down to the political beast or its image. On the other hand the conquering might be of that remnant of the biological beast which resides in all of us, our physical heritage. The beast and the image is that animal legacy. God is judging us on how well we have mastered our biological and emotional impulses. But if we take this view of the beast of 15:2 the number of its name makes no practical sense. Once again we find a cause to suggest that some early Christian editor offered interpretation of the revelation. Most of the problems center in such inserted interpretation, especially in Chapter 17.

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Is it possible John had difficulty in terminology? We find parallel in persons who lack vocabulary. A child might talk about this thing, that thing, and that other thing when he means a chair, a table and a cabinet. The word thing is vague, not specific. The word beast is also vague and is applied to creatures or objects for which one cannot find adequate terminology. If John were presented visions he could not adequately describe he would have been at a loss for words; various items all became beasts. John used the word for the devil, for a confederation of states, for mechanisms of social repression, and for other purposes. How can we distinguish among them unless we study their context? If the context is not clear then the beast cannot be known with certainty. Thus doubt creeps in; hence debate rages over the assignments. This problem can be illustrated further. In the latter part of Chapter 13 the lamb-like second beast caused men to make an image of the first beast. This image received breath so that it could even speak. If men did not worship the image of the first beast they would be slain. In 14:9 and 14:11 we are told that all those who worship the image and the beast and receive its mark will drink the wine of Gods wrath. What does all this mean? Suppose John was presented visions of twentieth-century technology with the use of airplanes, automobiles, radio, television, and computers. How might he describe them? He did not have words like radio, television, electromagnetic transmission, rasters, satellites and so on. He was forced to describe his experiences with ancient Greek vocabulary. A television picture or a computer screen would be an image. The image received breath (a loudspeaker) so that it could even speak. The lamb-like second beast (if modern electronics) did not cause men to make an image of the political alliance; it permitted men to transmit images of meetings, or affairs, or mandates of the first beast. (The Greek word has great latitude of use.) From these varied applications we see why such confusion exists in the Revelation text. What else could John do? He had no other vocabulary. The problems in Revelation are not limited by Johns wide use of the word beast. If he had divided his writing into sections, with each section devoted to a specific vision, we might be able to make more sense of it, even with lack of explicit vocabulary. But the various beasts seem to run together without clear division, even with mixture from one to the other. How did all this confusion come about? Did John lack ability to separate different items? It seems impossible. The man knew what he saw, even though he may have been at a loss for words. He could hardly have confused the different visions. Then where did the confusion take place? As stated earlier, a sensible explanation is that an early Christian editor created the confusion. Suppose Johns original manuscript came through the hands of an individual who thought he could clarify the mixture of images, especially those of the word beast. The editor, not blessed with the original visions, could not discriminate among them. He did not like the confusion he encountered and therefore attempted to restructure Johns text. The mixing of images is clearly illustrated by those who did not conquer the (biological) beast, those who bore the mark of the (national confederation) beast, and those who were afflicted with plagues, 16:2. In an attempt to

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satisfy his own mind an editor might have melded them together. The Anumber of its name@ for the biological beast in 15:2 was borrowed from 13:17 to this passage where it does not belong. He inserted the remark about heads, horns, and red color in 12:3 in attempt to relate that passage to the others dealing with the devil (or the dragon). This mixing then led to all manner of false concepts. Men have searched to understand for two thousand years but without success. They could never come to agreement if they did not recognize the perversion of text which obviously exists and which must have been created by that early Christian editor. In the face of these problems the true meaning had to remain obscure. This limitation of vocabulary, the mixing, melding and blending together of text, and the introduction of invented concepts, plagues the entire Book of Revelation. Other examples can be illustrated. The phrase a star fallen from heaven in Rev 9:1, whether from John or an early Christian editor, leads to other problems. In Isa 14:12 we are told that Hillel ben Shachar, that Day Star, Son of Dawn, was fallen from heaven and cut down to the ground. From the parallel phrasing we could deduce that the star of Rev 9:1 fallen from heaven was Lucifer. But the fallen star is a good angel on a divine mission; he holds the key to the abyss. This view is confirmed in 20:1 where John says he saw an angel coming down from heaven holding the key of the abyss. He seized the dragon, that ancient serpent who is the Devil, and cast him into the abyss. Therefore the phrase about a star fallen from heaven in 9:1 is either an unconscious borrowing by John of words from Isa 14 or a mixing of phrases by some later ignorant editor. Other illustrations show the magnitude of the Revelation problems. In 9:11 the fallen personality is the angel of the abyss. His name in Hebrew is Abaddon, Destruction or Ruin, and in Greek Apollyon, Exterminator or Destroyer. This is the only place in the Bible with such designations. This passage is one reason Christians know the Devil as a fallen angel rather than recognizing him as a divinely created son. Still another problem is the false prophet. He is first introduced in Rev 16:13. He is associated with the dragon and the beast. In 19:19-20 the beast, together with the kings of the earth, make war against him who sits on the horse. The beast and the false prophet are captured and thrown into the lake of fire that burns with brimstone. The false prophet was the one who had worked the signs to deceive those who received the mark and worshiped its image, 19:20, 13:14. Unfortunately the false prophet is never clearly defined; he is linked only by passing remarks. Because of the lack of definition and clarity he is subject to great and varied speculations. Many commentators avoid discussing him. As I shall discuss below, he is modern technology and computers with their evident material advantage, which all the while leads the world to ruin and social repression? Still other problems afflict the Book of Revelation. In 14:3-5 is a special group of 144,000 who sang a new song before the throne. They had been redeemed from the earth. They had not defiled themselves with women, for they were chaste. No lie was found in their mouths; they were spotless.

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The statement about defiling themselves with women leads one to believe they never had sexual intercourse. This is supported by the statement that they were chaste. The Greek word is par thenoi. It means a virgin and is so translated by KJV. It could be inferred to mean a male celibate. But this would mean none of the 144,000 were ever married. The 144,000 are first mentioned in Chapter 7; the statements imply both men and women. There cannot be two different groups with such extraordinary, identical and obviously symbolic numbers. Furthermore, both groups carry the mark of God in their foreheads, 7:3 and 14:1. They cannot be merely men. Why were these two passages separated in the Revelation text, except that an editor misplaced subjects from one section to another. Many interpretations have been attached to the defilement. Heb 13:4 says that marriage should be honored and that the marriage bed is undefiled. But God will judge the immoral and adulterous. If the statement in Rev 14:4 were limited to non-defilement with women we could assume it would mean all married men who were not adulterous, in consonance with Heb 13:4. But to say they were virgins, or celibate, creates extreme difficulty. Again we can see this remark as an intrusion into the text by a Christian editor, based on his notions of sexual conduct. Similar thoughts hold for the statement that no lie was found in their mouth. The editor was expressing views of idealistic and heavenly purity not found on earth. Still another example is the beast that was, is not, and is to come. It is to ascend from the abyss, 17:8. This would make it the Devil. Remarks follow about the seven heads; the seven heads are seven hills on which is seated the Great Harlot. Many students believe this means Rome with its famous seven hills. But they also are seven kings, five of whom have fallen, one is, the other has not yet come. This phrasing parallels that of the beast who is to ascend from the abyss. But the beast that was and is not is an eighth that belongs to the seven. Obviously this whole passage is confused and corrupt. If the seven heads are seven countries they cannot be mysterious kings fallen, is, and yet to come. Perhaps the seven hills was inserted by that Christian editor who thought the passage was a prophecy on Rome, well known for its persecution of the new Christian sect. The famous seven hills would be a natural association for him to make from the seven heads. But in modern context the eighth head might be inferred to be Russia, domineering over seven satellite countries (heads). If the beast that was, is not, and is to come does not represent the devil, but rather a confederation of nations, it could refer to the Holy Roman Empire, which covered most of Europe in the middle ages, then broke into independent nations, and now is forming to reunite. Given this confusion it is impossible to arrive at sensible understanding through literal acceptance of the text. From these illustrations and from the comparison of the heads and horns in Rev 12, 13 and 17 with Dan 7 we see why our textual sources are faulty. They are not pure. There are omissions in individual passages, seeming differences of application, and contradictions from one passage to another, which require firmness and caution in decipherment and interpretation.

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This last fact has a crucial impact upon our belief in the reliability of the Bible. Plainly, the Bible is not clear. Details from any single passage cannot be trusted verbatim; they cannot be accepted literally. They must be judged, weighed, evaluated, and studied against other passages, against the real world in which we live, and with a strong dose of common sense. This does not mean the Bible does not come from God. It surely does. It is his revelation to us. But it came through human channels. It could not come any other way. It took human beings to write it and publish it. It took other human beings to preserve it and to carry it from generation to generation. During that process impurities crept in. The original writers did not clearly state their experiences or the information given to them. They may not have fully understood. They were limited by the vocabularies of ancient times to depict scenes that strain modern scientific vocabularies. Original texts were not always carefully preserved; segments may have been lost. Later individuals, entrusted with the original manuscripts, did not hold them in respect. They rewrote or altered the texts to conform to their personal views. We should not neglect the possibility that God may have permitted corruption to creep in because of danger to his destiny program. If revelation had been stated too clearly the generations may have twisted it to their own earthly desires. Perhaps God worked around this possibility by intentionally misleading apostate and godless people while preserving the essentials of information for his truly dedicated people. And those essentials are crucial to coming decisions.

THE SMALL BEAST FROM REVELATION

With this integration of apocalyptic visions, with a more comprehensive grasp of events to occur in Europe, and with knowledge of defects in the Revelation text, we are in a better position to examine that fascinating beast described in Rev 13:11-18. This beast is famous for its number: 666. The number has befuddled countless generations. It is usually regarded as the number of a man, the Antichrist. Because of the attention given to this beast, and because of its importance in coming decisions, it deserves close examination. There are several features which, when laid out in detail, provide better understanding. ! The beast had two horns like a lamb, 13:11. ! This beast spoke like a dragon. ! It had the power to make fire come down from heaven to earth in the sight of men. ! It deceived those who dwell on earth, bidding them make an image for the beast which was wounded by the sword and yet lived.

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! It gave breath to the image of the beast so that the image could even speak. ! It caused those who would not worship the beast to be slain. ! It caused all, free and slave, rich and poor, great and small, to be marked on the right hand or the forehead. No one could buy or sell unless he had the mark. The mark is the name of the beast or the number of its name. ! The number of the beast is a human number. The number is six hundred and sixty-six. KJV translates the phrase as the number of a man. (Some ancient manuscripts give the number as six hundred and sixteen.) What does all this mean? It had two horns like a lamb. Unfortunately, there is no explanation for the two horns. One cannot easily find a representation for nations or rulers. However, biblical horns symbolize power and authority. Perhaps John attempted to show this without relating it to national significance. Perhaps this power and authority is universal, not limited to national boundaries. We can only speculate on the meaning of the number two. A lamb is docile and harmless; no one fears it. It also is tender in youth, not mature. The youthful immaturity could mean that it has not reached full development, that it is a new social mechanism. If the horns are small, like those of a lamb, they are not grown to their full power. The innocent appearance may be highly deceptive; it may be the means by which people are enslaved and bound to the will of the dragon. As Eve was deceived by the serpent, misled to believe that her eyes would be opened and she would not die, so this innocent appearing beast misleads men to believe they will obtain great advantage; instead they bind themselves to evil and destruction. This second beast exercises authority for the first beast, apparently the great Iron beast. The worship forced by the second beast may not be worship of the devil or the Antichrist per se, but may be worship in the sense that everyone, free and bond, must acquiesce to the demands of the first beast, with full allegiance. The power may be in the control it has over the people of the earth. It may be an instrument which demands submission, not through physical force, but through license to live and function in society. It implements full tyrannical authority. How does it accomplish this tyrannical power? Few individuals are willing to come to grips with the stark reality that we cannot buy or sell today without the mark of federal government. Through social security or federal registry numbers the governments of the earth have already fulfilled this prophecy. If anyone doubts this fact let him try to conduct business, buy, sell, hire, or otherwise operate within the context of our present social order. He cannot do so except by going to a strictly cash base, and then only if he does not report his activities, in

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violation of national laws. Everyone is already bound. Some may feel these are benign policies intended to regulate society. Those individuals will soon discover how malicious and tyrannical those policies can become. From Rev 20 we know the devil will not come as the Antichrist until the end of the thousand years. The number 666 cannot be assigned to him. The prophecy of a United Europe shows the context is for our own day. Therefore the number 666 must have some other significance. Many persons have been misled to believe the number is that of a man, although RSV translates the phrase to say that it is a human number. The Greek text is not sufficiently clear, whether the number of a man, the number of man, or a human number. Examination of the number casts other light. In the earliest known Greek manuscripts the number is given in words, not in numerals. John wrote exakosioi exikonta ex = six hundred and sixty-six. He did not write the Greek letters: ex-chi-sigma = 666. Why did he use words and not numbers? There are several possibilities. ! To ensure the number would be preserved. Three digits in a text are easily lost; three words survive more safely. ! To avoid concentration on the number; to direct attention to the meaning of the number. The meaning was important, not its numerical significance. This is where all interpreters have made a grave error in reasoning. ! The Greek number system used letters of the alphabet, not numerals as in our modern system borrowed from the Arabs. Although John explicitly states this is a number perhaps he feared that later readers would attempt to assign the numbers in their numerical designations rather than in their meaning. This is amply illustrated through history. Every generation tries to find application to notorious human leaders through manipulation of their names, their birthdays, or other factors. This false numerology has mislead countless individuals. It can be illustrated today. President Ronald Reagan avoided use of his middle name, Wilson. He did so because his three names all had six letters. If we indulged in such strange numerology we might say that Ronald Wilson Reagan = 666. ! The common commercial system in use in Johns day was the Roman, not the Greek. If John had used the Greek number symbols he would have forced the reader to think in Greek numbers. By writing the numbers out in words he naturally leads the reader to numbers in common use, the Roman. 666 in Roman numerals is DCLXVI. These are all the Roman numerals in descending order except for M = 1,000, which was not used in Johns day. The arrangement suggests an attempt to portray the idea of number and the use of numbers, but not a specific number.

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He forces our attention to the problem when he says that wisdom is required. We are instructed to reckon the number of this strange beast that rises out of the earth. In John=s symbology political powers and nations rise out of the sea. This beast is neither a political power nor a nation; it rises out of the earth. In the Bible the word earth denotes the origin of created forms composed of chemical elements. Adam was made of the dust of the earth; his body was fabricated from the chemical elements of the earth. If this little beast with the two horns rises out of the earth it must be composed of material substances. It is a man-created beast, not a national power. These various factors give us better insight into Johns brief description. This beast is man-made, it appears docile and harmless, its two horns have not come to full development, but it exercises tyrannical power. This beast is the computer, and computerized systems. They now control the world. Without them the nations could not function. Every citizen of the advanced nations of the world today is entered into computer files. Additional elements enter into the coming tyrannical control. a) electronic surveillance, and b) positive identification of individual human beings. These mechanisms already exist in our technological society; they are either in place for use or can be installed in a short period of time. The computer appears perfectly innocent but is ideal for control of human subjects through government numbers. It works on numbers and exercises power through numbers. This is the significance of Johns remarks in Rev 13. He was telling us, in the language of the first century AD, about the use of numbers, and the use of a device to handle numbers. He gave us a specific illustration in verse 13. He said it works great signs, meaning it has the power to do many different things. One of those signs was to make fire come down to earth in the sight of men. What did John mean? Note that nuclear missiles are guided by computers. This harmless appearing beast can make fire come down from heaven to earth in the sight of men. That is one of its great signs. The use of computers is already widespread for the surveillance of citizens in most countries. It truly exercises the authority of the first beast. Computers impress everyone with their quiet efficiency, seemingly as harmless as a lamb. Yet they wield great power. Today they are used by law enforcement agencies and tax agencies to monitor the citizens of countries. They speak not for the dragon, but carry tremendous potential for deception and betrayal. Computers could be used by the dragon to subdue the world through totalitarian force. Computers also carry the image of man in their ability to act intelligently on information fed to them. Of course this process is programmed by human beings but the computer clearly carries an image of human thought.

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A recent development in computers is the power of speech. Computers can now make intelligible human sounds. The image of the beast, the computer, can speak. Another recent development is the transmission of pictures over Internet. More and more the computer assumes social power. A second factor necessary to subdue the citizenry of modern countries is positive identification. This is now possible in a way never before realized. Laser technology provides the tool. Lasers can tattoo figures and numbers into human skin invisibly and painlessly. It would be easy to tattoo social security numbers or bar codes on the right hand or the forehead of every man, woman and child. All could be marked with this invisible tattoo within a few months. The need for this identification might arise under severe economic hardship. If each person were allotted food, clothing, and transportation according to need it would be possible to track this rationing through infrared or laser scanners. To maintain control governments might be forced to such extreme ends. Naturally they would hold full control on location, condition, employment, and every other important social aspect of the individual. This could bring tyranny beyond imagination. Technology already exists: computers are installed; laser beams developed; scanners tested; numbers in place for every man, woman and child. If individuals do not obey this great beast, if they do not submit, if they do not worship it, they cannot continue to live. If they rebel they will be subject to great persecution. And if these mechanisms come under the control of the devils agents, the Spiritists, the names and numbers would be truly blasphemous. Furthermore, the laws of the nations now provide for emergency powers of all rulers. In the United States the President has full authority to declare a state of emergency under any circumstance he deems necessary. He can then exercise full dictatorial control. According to this law Congress cannot void his authority for six months. These same dictatorial powers exist in all modern nations, waiting for execution.

THE SEVEN-YEAR TRIBULATION PERIOD

The books of Daniel and Revelation have periods which are 1290 days, Dan 12:11, 1335 days, Dan 12:12, forty-two months, Rev 11:2 and 13:5, and 1260 days, Rev 11:3 and 12:6. Two of these periods, when added together, make about seven years. This is the notorious tribulation period. Wild speculations exist around these numbers. Every so-called interpreter has his own idea of the meaning of the periods. The coming events have three major episodes. The first is the outbreak of Spirit persecution and parallel national emergencies. The second is the nuclear holocaust; the third is the twisting of the planet. These three episodes would mark the lines between the two periods. Dan 12:11 C And from the time that the continual burnt offering is taken away, and the abomination that makes desolate is set up, there shall be a thousand two hundred and ninety days.

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If the taking away of the continual burnt offering marks the trampling down of Jerusalem by the nations, Luke 21:24, and if the nations will trample over the holy city forty-two months, Rev 11:2 this period would be the first half of the seven years. This would also be the time of the beast with seven heads and ten horns; it will exercise power for forty-two months, Rev 13:5. A discrepancy exists between Daniel and Revelation. At thirty days per month Daniel has forty-three months, not forty-two. With our knowledge of Revelation corruption we should exercise care in accepting those numbers. Since Daniel was not subject to the hands of that early Christian editor his numbers may be more reliable. This caution extends to the period of the two witnesses in Rev 11:3. They may appear for less than three and one-half years. The setting up of the abomination of desolation, nuclear weapons, means their use by Great Babylon. It does not mean preparing them in readiness by the modern state of Israel. If these numbers can be trusted the time lapse after the outbreak of the Spirit operations, the international emergency, and the trampling down of Jerusalem, will be about forty-three months. Dan 12:12 C Blessed is he who waits and comes to the thousand three hundred and thirty-five days. The phrase comes to more properly in Hebrew means to reach. It denotes those who survive another forty-four and one-half months. At that time the planet will undergo cataclysmic geological changes. During this period, after the nuclear holocaust, the 144,000 will be taken away. None will be taken away before all have made decisions and taken action to preserve themselves for the future of this world. The timing of this lift-off of a select group is noted in Matt 24. The statements show explicitly that the lift-off will come after the nuclear holocaust. I discuss this unique group in my book, Our Celestial Visitors. Only through deep and abiding faith will Gods people be able to stand in the coming trials. They will be persecuted and put to death for their faith and allegiance to God. Tyrannical demands of the nations, and of Devil agents, will soon oppress all of us. When will Gods people awake? When will they choose to no longer follow the ways of the world? When will they separate themselves from the society which has given them great material comfort? When will dedication to God become overriding in their lives with complete commitment to the laws of God?

Part II The Great Valley of Decision A Statement of Momentous Personal Decisions now facing Gods People Put in the sickle, for the harvest is ripe. Go in and tread, for the wine press is full. The vats overflow, for their wickedness is great. Multitudes, multitudes in the valley of decision. For the Day of the Lord is near In the Valley of Decision. Joel 3: 13-14

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CHAPTER SEVEN The Great Valley of Decision PART I Biblical Infallibility: A Doctrine That Denies Gods Power
The stark and tragic events now coming down upon us make it necessary to speak forthrightly about the role of the Bible, and its usefulness in our decisions. The Bible contains divine revelation. Without that information we could not know where God is taking us, nor what he is now asking of us. The following remarks show my pivotal belief in the Bible, and indicate the limitations by which we all are bound. I go on to discuss elements of decision now facing us.

Background
In the fall of 1983 I became acquainted with a fundamentalist preacher of Baptist origins. He was pastor to a large and growing independent congregation, a dynamic person, a go-getter for God, respected in the community. Just before Christmas I sent him a copy of an essay I called A Personal Testimony in which I described my religious background, my separation from God, how God brought me back to him, an unusual and deep spiritual experience I had late in 1967, and how God had opened my eyes to the meaning of prophecy. I quoted passages which say that God kept mysteries throughout history, Dan 12:9 and Rev 10:7, and that now, at the time of the end, the books were being opened, Dan 11:33, Matt 24:14, Rev 10:7. I went on to illustrate with selections showing judgment events now coming on our world. In my discussion I mentioned that quotations were from the Revised Standard Version of the Bible. The man replied, expressing his appreciation for my thoughts and stating emphatically that the Bible was not a book shrouded in mystery. My error in understanding was due to the fact I had used RSV, an unreliable translation and the work of modern liberals who did not know God. In response I compared RSV passages with the King James Version and showed why modern minds would be able to understand more easily with RSV but not so readily with the antique phrasing of KJV. I pointed out that in certain cases I expressed a preference for the King James translation; this showed I kept

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my KJV next to my RSV. I stated also that I felt RSV was an honest translation, although certainly influenced by modern attitudes but held in check by conservative elements within the sponsoring churches when the translation was made. He replied to this by sending me a copy of a book by Dr. John Rice, a well-known fundamentalist, entitled Our God- Breathed Book: The Bible. He urged that I study it and then let him know my thoughts. I was troubled by the direction of our dialogue. This was not due to a reluctance to study the book he sent me, since I am always eager to broaden my knowledge, but to a recognition that he was asking to continue a dialogue that would not grapple with the heart of my concern. He was unwilling to accept the simple and honest statements I had made about my experience and how that had changed my life. He assumed that my views were due to errors in thinking, and that such errors arose because I used a liberal translation. He discounted a real spiritual experience that enabled me to achieve deeper insight into Gods word. I debated further response for some time. I was acutely aware of the great differences between us. On the one hand I felt the personal presence of God; on the other his views were derived from doctrines he had followed throughout his life. I had acquired understanding through a spiritual experience; he rejected my testimony. As I reflected on this dilemma I came to recognize that I had cleaved the shell of the doctrine of biblical infallibility and had plunged directly to the heart of a faith based on that doctrine. It came about in this manner: 1. For more than twenty years of adult life I was unable to make sense of the Bible. From my fundamentalist youth I knew its stories; I was acquainted in a small way with the teachings of Jesus; I knew the doctrines of personal salvation. As my children grew older I felt a duty to give them religious instruction but was at a loss where to begin. I joined my wifes Lutheran church to provide for them. I taught Sunday School but my work was desultory. I was merely repeating the same old worn phrases, myths and stories from two thousand years of Christianity. I had no inspiration to express dynamic belief in a real living God. I was aimless in my religious direction. 2. In 1967 I developed a deep interest in the Bible. The interest was not merely intellectual; something was working inside me to create that interest. Equally strong was an influence that seemed to guide my mind for insights into prophecy. 3. As I read those books I was amazed how appropriate they seemed for our own day. Prior generations would not have been able to understand: planetary conditions were not ripe; technological insights did not exist; proper knowledge had not yet been attained. 4. My interest was so keen I searched other translations. How did the King James Version present the prophetical statements? What of the New English Bible? What of the Catholic versions? I was eager to obtain the most reliable words I could find. RSV happened to be the version I used because of my Lutheran connections. Fortunately, it was a clear and clean translation. But there is no doubt in my mind that had I used another translation the same insights would have been given. Those insights went beyond the limitations of translation. God is not bound by human language.

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5. This search taught me the problems of translation, not because I was an expert in Hebrew or Greek, but from practical use. I acquired dictionaries, grammar books, and lexicons to help me with puzzling phrases and passages. I was getting educated. 6. I found that no translation was perfect. Although RSV was influenced by modern attitudes it also had the benefit of greater scholarly knowledge. KJV was strongly influenced by attitudes of the sixteenth century, with less scholarly knowledge. I encountered the problem of how the belief of the translators influences their productions, a problem which affects all translations. 7. I had risen above the camouflage of translations. I was free of the biases introduced by the translators. I might not be able to penetrate obscure idioms or defects in text, but I had a large body of scholarship upon which to draw for guidance in difficult areas. 8. This exercise showed dramatically that my mind was actively at work to understand. There was a spiritual influence guiding me but understanding did not come unless I participated in the process. There were no flashes of knowledge devoid of the vehicle of written words. Although there were sudden mental connections and spiritual insights, specific details were required upon which to draw. The process at work was a combination of my own will and active mind together with an influence that both moved my interest and provided deep understanding. The Holy Spirit was at work. 9. Now that I was free of the camouflage of translations I clearly recognized that we did not have perfect documents. But I also recognized that God gave sufficient material for us to understand his message and that we in the modern world could determine the meaning of prophecy by worshipful study. The Holy Spirit could help us understand in spite of defects. On the one hand he provided insights; on the other he alerted us to errors and purely human elements. 10. This process led to a most important realization: the Bible was a vehicle of communication between God and man but it need not be perfect to serve that purpose. If men were guided by the Holy Spirit, and if they used their talents of education and knowledge, dedicated to him, understanding would come in spite of imperfections. Open and conscious recognition of these factors was initiated by the insistence of the fundamentalist pastor for the King James Version of the Bible. In spite of his education, with a Doctor of Divinity, he had never been able to rise above translations. He was trapped by doctrine. By forcing me to squarely face the experience of spiritual guidance, which I had followed without conscious reflection, he led me to grasp the misconception of biblical infallibility. As I wrote to him:

1) If you say God cannot give men understanding of his truth except through the King James translation of the Bible you deny his power. You presume against God.

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2) If you say the Holy Spirit cannot give men understanding of Gods truth except through the King James Version of the Bible you deny his power also. You presume against the Holy Spirit. God is not bound by translations; he can work through all translations. This led to the final step on recognition of the fallacy of biblical infallibility. If the Holy Spirit could provide understanding in spite of defects in translation he certainly could provide understanding in spite of defects in original text. The Bible was given to us by the hand of God but it need not be perfect nor infallible. Although some might believe that God could not produce an imperfect communication a glance at the real world shows that his creation contains many imperfections. The message counted; not perfection of the written word. If translations were not a limit to understanding, why should perfect documents be necessary to receive Gods message? I also came to recognize why that fundamentalist pastor was frozen to KJV. If perfection was required in the written word only one translation could fulfill the requirement of perfection. If other translations were permitted, with their liberal influence, one could not receive Gods perfect word. That would be counter to the doctrine of infallibility. Not only did originals have to be perfect; translations had to be perfect also. Why did men so desperately desire perfection? The heart of the problem was contained in unconscious religious longings. They lacked assurance of divine authority; they did not have living divine agents directly present to give them personal instruction. They had only written words; therefore, they felt perfect communication necessary to receive Gods truth. As I wrote further to the pastor: 3) Doctrines of biblical infallibility through divine inspiration contain a grave difficulty. On the one hand they state explicitly that the production of the Bible is perfect. On the other hand they require implicitly that a perfect production is necessary for Gods people to receive his word. In the first case the Holy Spirit works to create a perfect document. In the second case the work of the Holy Spirit is disallowed. From this insight the concept of God-breathed takes on a different cast. The writers of the Bible may have been led by the Holy Spirit but their works contain purely human elements as well as divinely-inspired elements. I was up against a deadly serious problem. I was exposing a situation that afflicted Christianity since its origins. All Christians feel the Holy Spirit works with them to provide understanding. Theologians call it illumination. Indeed, it is true. The Holy Spirit worked with men through the centuries but only according to the insights he

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wished to provide. Our understanding is limited by the action of God. The fragmentation of Christianity among a thousand different sects is a vivid demonstration of how much we did not understand Gods word. The Holy Spirit worked dynamically with the apostles and disciples; that influence was powerful in early Christian days. He worked with them to produce the New Testament; it provided great service over the centuries. But his work was greatly reduced in later generations. He helped bring about a new era; but after it was established the course of events came more under the control of men. They were left to determine their own religious paths. The result is again plainly evident. Rampant world secularism and godlessness shows a gross failure of Christianity to convert the world to truth and righteousness a failure rooted in Christian understanding of the Bible. Men believed they understood the word of God; I saw that God kept deeper knowledge from them. Even more, I clearly perceived that the doctrine of biblical inerrancy was a mechanism by which men supported themselves all those generations. They believed the Holy Spirit worked to provide understanding. But perfection was desired because they did not recognize a strong spiritual influence within themselves. If they felt the presence of God they would not be troubled by different translations, nor would they be disturbed by imperfection. They would live more spontaneously through direct Spirit persuasion. They would feel a closer communion with God; they would be lifted above the mechanistic problems of verbal communication. The fundamentalist pastor judged me according to the standard of his own condition. He was judgmental because of his own uncertainties. He did not express joy that God saved someone from a godless life. He did not express gratitude that God brought me back to him. He did not ask about the nature of my spiritual experience, express an interest in details leading to it, or desire to share with me. He did not want to know how I arrived at my views. He stated offhand that I did not perceive correctly because I used the wrong translation of the Bible. His reaction was not in positive enthusiasm for a soul saved but in a negative defensive reaction to a test of his doctrines so fondly held. He faulted me for error and misguided understanding. He saw me merely as another soul groping for reassurance in a lost and confused world. He implied, although not openly stated, that I did not have a valid spiritual experience. I did more than penetrate to the heart of the doctrine of biblical infallibility. I exposed the true cause of dissension and contest among Christians. Their differences were due to man-made doctrines. They did not feel the Holy Spirit holding them together in brotherhood. They did not forgive differences in perception. They did not tolerate alternate views of God and his actions. They did not come together in agreement; they remained in contest with one another. Their faith did not derive directly from spiritual experience. Perhaps it derived from a love for God but it was burdened by the blind traditions of our Christian forefathers. They were chained by doctrines. Christians could not build brotherhood without a closer spiritual relationship with God and with one another. They would not alter their attitudes. As a consequence God brings spiritual judgment down upon all of us. Now he will obliterate such childishness.

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Rather than demonstrating Gods power the doctrine of biblical inerrancy actually denies his power. The doctrine inherently worked from the principle that the Holy Spirit did not directly show individuals divine truth. The doctrine assumed that God did not work directly with men and women as he worked with Abraham and Moses, the Old Testament prophets, and the apostles and disciples. If God does so work today men and women become new instruments of revelation. They assume a destiny role equal to the prophets and the apostles who were the instruments for those olden revelations. But the doctrine forever froze God into a stagnant condition. And it locked men and women into attitudes that prevented them from becoming receptive to new knowledge and understanding. Jesus was viewed as the culmination of revelation; the world will end with a mysterious millennium; there is no long-term future for this planet. Indeed, God held the world in a static religious condition for two thousand years; hence men thought his revelations were consummated with Jesus and the apostles. But God is now effecting a change in creation. We are at the end of an age. He is creating a new heaven and a new earth. He will restructure the rebellious heavenly realms; he will renovate this earth. No longer will Gods people be strangers to one another. The work of the Holy Spirit did not cease with biblical writings. He is dynamically at work once again. Now, at the end of the age, mysteries will be revealed. In the face of our grave planetary emergency God is executing a program to salvage his people from destruction. But only those with sincere, courageous, and intelligent love for God will survive.

PART II Personal Background

God had been working with me for a long time, in fact, all my life. I simply did not know it. I did not perceive how he directs the lives of men, how he uses them, and how he calls them. My parents were deeply religious, Protestant holiness people. As a youth I was keenly conscientious about God, answering altar calls at an early age. This intense interest in God is illustrated by a vivid dream which took place when I was ten years old. We lived in a farmhouse with an orchard adjacent to the kitchen at the rear of the house. Two windows flanked a wood-burning range at the back wall. In my dream I was in the kitchen with the blinds pulled down over the windows. I went to the right window and lifted the blind to look out. There, in the middle of the orchard, I saw Jesus standing, looking at me. That dream never left my memory. Although it reflected my serious attitude toward God it also reinforced an awareness of his presence. As I grew and my mind developed I tried to comprehend the writings of the Bible. In my youthful view I felt that Christians should closely follow the advice given by Paul, Rom 12, Eph 4 and 5, Phlp 2:1-4, Tit 2, and so on. If Christians were sincere they should truly live sanctified lives. I took the Bible seriously. I believed it was Gods holy, inspired, and infallible word. But I encoun-

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tered my own weaknesses and the common problems of everyday life among family and friends. The incompatibility between Pauls expressed ideals and the daily life I observed was prominent in my adolescent mind. Other problems afflicted Christian practices. Although not clearly delineated in my youth there was an intuitive sense of falseness. If Paul was writing by the command of the Lord, as he says in I Cor 14:37, why did Christians permit women to speak in church? He was emphatic about it; he considered it shameful conduct, Cor 14:34-35. Yet most churches violate this command. Clearly many were interpreting Pauls word against practical reality. They were willing to deny the infallibility of that portion of the Bible by the use of their common sense. He also discoursed at length on the gifts of the Spirit, I Cor 12-14. He wanted the Corinthians to speak in tongues. Even more, he wanted them to prophesy, I Cor 14:5. Many churches today look with disdain on such practices. They claim that Pauls instructions were directed toward the early church and no longer apply. But if this part does not apply what other parts do not apply? Are we to pick and choose according to personal taste? Christian churches have certainly done just that. By picking and choosing they demonstrate that in reality they do not accept the Bible as infallible; practical reality conditions their acceptance. And then they contest with one another over their interpretations. At the age of sixteen I decided to attend a private religious school in New Jersey with full intent of devoting my life to God. In my youthful anticipation I felt I would find more devout living, and that I would become educated in the deeper things of God. I was disappointed on both expectations. Many of my questions could not be answered; the people at the school were as human as those back home. A year later I returned home, deeply disillusioned, and much in despair. At the age of eighteen I left home and God. For twenty years I passed through the affairs of life mostly as the world does today, godless in attitude, yet seeking to understand the world and the purpose of life. I pursued human philosophies searching for answers. I read Aristotle, Thomas Aquinas, Spinoza, Henri Poincare, Charles Pierce and others. I became involved in the thoughts of Alfred Korzybski and his General Semantics. I grew to understand the practical side of semantics and how human beings are conditioned by the words they use. Repent, and be saved, Holy Mary, mother of God, cleansing through the blood, and other phrases were verbal reassurances, not spiritual vehicles. During this period I examined the physical sciences and their powerful methods. They had given us marvelous techniques in curing sicknesses; they had provided means of transportation never before known. They had overcome the problems of warmth and light and communications. They had lifted mens vision to the stars. They also found no visible evidence for intelligent formation of the worlds, the suns, or the galaxies. I reached the conclusion that one could explain the universe around natural law without resorting to a Creator God. I saw no other recourse but to believe that the world was an accident and that Jesus was merely a man.

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I went on to marriage and family life. I received a strong formal education in mathematics, physics and engineering. Little did I realize how God would use that knowledge to show in more powerful ways the reality of his existence. In 1965 God began to work more directly with me, in a manner I did not expect. He brought information and insights that, in retrospect, were adapted to my intellectual framework yet designed to bring me back to him. He used my knowledge in mathematics to show how invisible beings could be near us, working with us, but without our conscious detection or recognition. He showed me that celestial beings were of many different types, from the more material, (Gen 19), to the more spiritual. I learned that a heavy celestial activity was now going on around our planet and that this world had a unique position in universe affairs. This process of enlightenment went on for about two years without my conscious recognition of where he was leading me. And he led me back to the Bible. As I delved into the Old Testament prophets I began to understand the messages they carried. I recall stating to my wife emphatically in the summer of 1967, I know what this book is saying. Then late in that year he showed me how he was unfolding his will in our days, and the purpose behind the mystery he had long sustained. I fell on my knees trembling before him, with full recognition of his great majesty and power. I was deeply moved by his awesome presence. For months I carried new visions. In my acute state of spiritual awareness I truly felt I saw the world as the angels saw it and understood as they understood. The unique nature of my experience was brought strikingly home when I read a passage from the Dead Sea Scrolls: For lo, Thou hast taken a spirit distorted by sin, and purged it of the taint of much transgression, and given it a place in the host of the holy beings, and brought it into communion with the sons of heaven. Significantly, my experience did not come in a church environment. I did not feel I was under religious conviction. I did not answer calls to turn my heart to God. He brought me back to him without my conscious awareness of where he was leading me, in the daily activities of secular employment. There was a sudden and dramatic conversion experience but not because of a belief in Jesus as my personal savior. Concern for my personal salvation was far from my mind. I came back to him because I knew him as Lord and Creator. I knew him in great glory as God, the maker of a universe. I recognized that his power to save us is inherent in his prerogatives as Creator, and that his life on this earth had to have meaning for salvation beyond the primitive concepts of blood sacrifice. I also recognized fundamental misconceptions in the Christian doctrines of personal conversion and personal salvation. I saw that the limitations God imposed on revelation had forced Christians into narrow views of Jesus life, death and resurrection. They had created a religion around Jesus but knew little about him as Lord and Creator. The experience left me in an extremely difficult position. I felt impelled to tell others of my new insights and knowledge but I was greatly constrained by the limiting orientations of my fellow man. To overcome those barriers I felt I had to

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provide explanatory background. However the task was imposing. I could not restrict myself to the Bible. My insights into biblical passages came because I was able to interpret them against physical reality. I also could place individual prophetic scenes into a framework of an unfolding destiny program, from the ages of the past, on to the far future. Again the views God gave me went far beyond the childish concepts of a seven-thousand year creation. Furthermore, I felt if I were to convey to others those things which God showed me I could not align myself with any one group or organization. I labored for the full brotherhood of all his people. I had to remain neutral in religious and social affiliations. But that decision left me without a social vehicle. I became isolated and much alone. There was a purpose to his actions. His work required a certain timeliness; if his plans were revealed prematurely the delicate balance between unfolding planetary destiny and the salvation of his people would be upset. Initially I had great enthusiasm to reach out to others but always my efforts were blunted and cut off without fruition. In spite of all this I have remained faithful and fully expectant. He is a great God and he will accomplish the purpose of his mind.

PART III Insights

Prominent in my memory of those early days of insight is Chapter 5 of Isaiah. As I commuted daily between my home in Frederick, Maryland and my employment in Washington, DC I gazed on the many fields and houses of the suburban Maryland countryside and I was reminded of those words from verse 8: Woe to those who join house to house, and who add field to field, until there is no more room, and you are made to dwell alone in the midst of the land. Never, in the history of the world, have men enjoyed the material comforts of high technology as we do today, yet never have we felt so alone with neighbors living on every side. We have crowded ourselves together until we have become strangers to one another. Dense populations produce irritations and distractions which inhibit spiritual growth. Again as I looked upon the many large and beautiful houses in the Washington area I was reminded further of verse 9: The LORD of hosts has sworn in my hearing: Surely many houses shall be desolate, large and beautiful houses without inhabitant. There flashed into my mind a picture of those many large and beautiful houses sitting unoccupied. The inhabitants would be dead as the result of horrible nuclear destruction. Their houses might survive the devastating blasts of those abominable weapons but they would die in agony. This fact was brought

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profoundly home when I read verses 24 and 25. The anger of our God was kindled against his people; he stretched out his hand and smote them. The mountains quaked on that great day and the corpses were as refuse in the midst of the streets. For all this his anger is not turned away and his hand is stretched out still. I found other statements about the present condition of the earth and Gods judgment against it. In Isa 24:4-6 I read: The earth lies polluted under its inhabitants . . . The entire history of the earth has not witnessed the pollution which curses it today. The rivers and lakes, the great ocean bays, the ocean itself, the lands and the atmosphere all experience widespread pollution from chemicals and burning fuels. The forests of Europe and northeast America are slowly dying from acid rain. Many varieties of fish are dying. The deadly pfiesteria bacteria has now infected the waters of the Chesapeake Bay and the coastal waters of North Carolina. Dozens of species of birds are extinct or endangered. Horrible tumors now afflict the animal kingdom and man from polluted diets. The atmosphere carries a burden worldwide of sulphur dioxide, nitrous oxide and fluorides which pollute the air and disrupt the stratosphere. The great statues and temples of ancient Greece and Rome survived well into the twentieth century but now crumble under the attack of our poisoned air. The earth truly mourns and withers, the whole world mourns under the burden, the skies languish together with the earth. Breaking forth wildly about us are unknown diseases. Pestilence in the form of AIDS, Ebola virus, and other forms of deadly afflictions, now reach beyond the power of our healing arts. Men transgressed Gods natural laws. They violated the rules for a sanitary, safe and pleasant world. They broke the covenant of care taking established by God. A curse devours the earth; therefore the inhabitants of the earth shall be scorched and few men will be left. Many Christians look fondly forward to the coming of the Lord, expecting to be lifted away from all trouble and woe in a miraculous escape they call the Rapture. It is a sustaining hope that carries countless numbers of individuals through the difficulties of these times. They have ample support for such expectations from several passages in the New Testament. But the LORD said clearly to us: Woe to you who desire the day of the LORD! Why would you have the day of the LORD? It is a day of darkness and not light, Amos 5:18. Some claim that these words were intended for unbelievers. But do unbelievers look forward to and desire the day of the LORD? The day of darkness is vividly described in the Old Testament, Joel 2:1-2, Isa 5:30. When I read those passages a striking picture of nuclear devastations came into my mind. Great clouds of dust and debris will rise into the atmosphere blotting out the light of the sun. It surely will be a day of clouds and thick darkness.

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I was further impressed by the first seven verses of Isa 5. Judea and the people of Jerusalem were beloved of the Lord. He planted them as choice vines on fertile soil. He looked for a harvest of grapes but found only wild grapes. Now he would tell the men of Judah and the inhabitants of Jerusalem their judgment. His vineyard would be devoured. He would remove its hedge and break down its wall. It would become a waste to be trampled upon. It would not be pruned; briars and thorns would grow up. He looked for justice but, behold, bloodshed; he looked for righteousness, but found only a cry. One could say this was a warning to the people of Judah before the days of the Babylonian captivity. But it was striking to me because of the bloodshed and the violence among the towns and cities of Judea today. The prophecies tell us that, contrary to the fond expectation of both Jew and Christian, Jerusalem and Judea will be burned with fire and destroyed. Other insights came to me. A favorite passage for Christians is Isa 2:4. Men shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. Many Christians believe this describes the millennium. But Rev 20:8 tells us that war will come at the end of the thousand years. At that time nations still lift up swords against the people of Israel. Rev 20:8 voids Isa 2:4 for the millennium. Therefore the planet has a long future after the millennium. The passage in Rev 20 creates other difficulties. The usual concept of the millennium is a reign of peace and of the outpouring of righteousness. But sinful and misguided people still live on the planet. Otherwise how could Satan go out to deceive the nations? In line with this same reasoning consider the passage of Jer 31:27-34. A new covenant is promised. God will put his law in our minds and write it on our hearts. He will be our God and we will be his people. Many believe this new covenant came when Jesus lived here. But note the following verse. No longer will men teach their neighbors; neither shall they say to one another, Know the Lord. How often did I hear it in revivals and at camp meetings. Altar calls were sounded and someone asked another, Do you know the Lord? There will come a time when men will no longer feel a need to ask that question, or to exhort one another to know the Lord. All shall know him, from the least small child to the greatest leader. This is not a promise for the past two thousand years; it is a promise for the future. There will be no need for preachers, missionaries, or evangelists in that new world. The need will no longer exist. Again, if this is to pervade the entire globe during the millennium, with all knowing him, from the least to the greatest, how can Satan deceive the nations? Obviously there is great uncertainty of understanding. Gods word is not perfectly clear. My views of life and of Gods creative acts had been lifted above the level of religious traditions to universal scope and magnitude. I no longer was tied to particular theologies or factional interpretations of Gods word. He gave me un-

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derstanding, and in so doing he created a most difficult personal situation. I found it impossible to talk with Christian believers in familiar terms; I was forced to restructure all attempts to tell others those things God showed me.

PART IV Mysteries
Several passages in the Bible tell us that God kept a mystery about his plans for the future of this world. These passages are in the Old Testament and the New, in Isaiah and Daniel, in Pauls letters, and in Johns great book of Revelation. Daniel was told to shut up the words and seal the book until the time of the end, 12:4. Many would run to and fro and knowledge would increase. He asked the mighty being how long it would be. He was told again to go his way; the words were shut up and sealed until the time of the end, 12:9. This passage is pregnant with meaning. Over the past two thousand years many have run to and fro. Knowledge of astronomy and cosmology, of anthropology and archeology, of physics and chemistry, of biology and medicine all have greatly increased. Those of us living in the twentieth century reaped the benefit of this vast accumulation of knowledge and its material applications in technology. Although Daniel did not understand these matters he was given a sign. When the power of the holy people would be shattered these things would be accomplished. If the holy people are the Jews living in the Holy Land, the modern state of Israel, the remark is in perfect agreement with the predictions of Jer 25 and Dan 11:14. Jerusalem and Judea, together with surrounding countries, will be blasted from the face of the earth in a great judgment of fire. Then the end will come. Few Christians paid serious heed to the significance of words being shut up and sealed. Daniel himself wanted to know but was told to take his allotted place in that great judgment at the end of the age. If the words were shut up and sealed how could anyone know their meaning? If our Creator kept this secret how could the apostles know? How could Paul know? If Paul revealed such knowledge would it not violate the seal? Would Jesus reveal the meaning if he were the one, as Creator, who imposed the seal? Neither Jesus nor the apostles could reveal the meaning; to do so would violate the conditions guarding that information. Knowledge was kept secret until the time of the end. The sealing is now removed. Understanding now comes. Furthermore, no one could reveal the meaning of the words: no Rabbi, no Christian father, no Pope, no Bishop, no Priest, no Pastor, nor any theologian. All theologies since the time of Daniel, including the Book of Hebrews in the New Testament, were short of this knowledge. Pauls expositions must be limited by the same condition. All Christian understanding over the past two thousand years suffered from this limitation. Christian theology was defective to greater or less extent.

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Statements of mysteries are not limited to Daniel. John also spoke of such matters in his Revelation, 10:4-7. And when the seven thunders had sounded I was about to write but I heard a voice from heaven saying, Seal up what the seven thunders have said and do not write it down. And the angel whom I saw standing on sea and land lifted up his right hand to heaven and swore by him who lives for ever and ever, who created heaven and what is in it, the earth and what is in it, the sea and what is in it, that there would be no more delay. In the days of the trumpet call to be sounded by the seventh angel the mystery of God, as he announced to his servants the prophets, should be finished. Again this passage deserves careful attention. Like Daniel, John was chosen to present revelations about the end of the earth age and the judgment of the nations. His seven thunders follow a series of seven seals, trumpets, and bowls. Each symbol represents events more awesome than the preceding in its pronouncements of doom and terror. But when the seven thunders announced their judgments John was instructed to withhold. The prophetic knowledge they brought was to be sealed up, just as the words of Daniel were sealed up. At the time of the end, in the last days of the earth age, the trumpet call of the seventh angel would be sounded. There would be no more delay. No more would God hold events and knowledge in abeyance. Those living on earth would come to know the meaning of the mystery. It is now finished. The word translated fulfilled in RSV is from a Greek root having the sense of being finished or consummated, an end attained. Although the mysteries are rightfully fulfilled they are also certainly finished. Now they become known; God makes them known. The knowledge and information is crucial to our decisions at this end of the earth age. Importantly, this mystery was announced to Gods servants, the prophets. For John, in the context of embryonic Christianity, those prophets had to be the Old Testament prophets. John would have been familiar with the phrase the Law and the Prophets, and his readers would have understood in that manner. He hardly would refer to a variety of early Christians who claimed to be prophets. Furthermore, John could not have referred to himself. If we want to learn the mysteries we should carefully study the Old Testament prophecies. But Daniel and John were not the only persons to write about mysteries and secrets. Paul did also: the mystery of Christ which was not made known to the sons of men in other generations, Eph 3:4-5; the plan of the mystery hidden for ages by God, Eph 3:9; and the mystery hidden for ages and generations, Col 1:26. Jesus, as Creator of the universe, had devised a grand and consummate purpose in his creation. Time was the method he used to accomplish that purpose. We call it destiny.

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. . . according to (Gods) purpose which he set forth in Christ as a plan for the fullness of time. Eph 1:9-10. Those plans were not revealed to men of prior generations but Paul was now privy to them: the mystery was made known to me by revelation, Eph 3:3. He felt strongly that he was an instrument of revelation. It was his purpose . . . to make all men see what is the plan of the mystery hidden for ages by God . . ., Eph 3:9. He also felt that it was made known to the other apostles and to the prophets living in his time. Furthermore all men could now see the plan of the mystery that was hidden for ages. . . . For he has made known to us in all wisdom and insight the mystery of his will . . . Eph 1:9. . . . the mystery . . . now made manifest to his saints . . . Col 1:26. . . . the mystery of Christ . . . has now been revealed to his holy apostles and prophets by the Spirit. Eph 3:5. Paul went on to explain those mysteries. . . . how the Gentiles were fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. Eph 3:6. . . . God chose to make known how great among the Gentiles are the riches of the glory of the mystery, which is Christ in you, the hope of glory. Col 1:27

Salvation was for all people, not merely the Jews. The promise of eternal life, the hope of glory, came through Jesus. The Gentiles acquired equal rights with the Jews and became part of the whole body of Israel. This was an amazing gift from God. Knowledge of these facts drove Paul to devote his life to the task of taking the news to the Gentiles nations. This was the mystery revealed through Jesus life, death and resurrection C a plan of personal salvation for all the people of the world. But Jesus had an even larger purpose in his life on this world: . . . to unite all things in him, things in heaven and things on earth . . . Eph 1:10. . . . that through the church the manifold wisdom of God might be made known to the principalities and powers in the heavenly places. Eph 3:10. Most Christians failed to recognize the cosmic magnitude of these statements. Heavy concentration on Jesus life in the soul salvation of all world people overshadowed Pauls remarks about heavenly rebellion and creative rehabilitation. One reads the commentators making such remarks as

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. . . a disunity has crept into Gods world. Heaven is here a way of describing the invisible part of the universe, and all in heaven describes superhuman forces of evil at work against God. These malignant powers are trying to rival God and keep him from his proper place. Such views see only abstract forces of good and evil; the commentators believed heaven was a way of describing the invisible part of the universe, whatever that may be. They did not perceive the truly glorious administrative structure of the heavenly realms, nor how a rebellion took place when Lucifer tried to set his throne on high, on the Mount of Assembly in the far north, Isa 14:13. The phrase translated as principalities and powers in Ephesians 3 obscures the sense. The phrase literally is rulers and authorities. The heavenly realms extend throughout the universe, including the far north. The far north has meaning only for a physical orientation inside the universe, unless an undefinable heaven outside the universe also has a far north, a south, and so on. It was the Fathers purpose that his Son would acquire dominion and power over all his created realms as the fruit of his human incarnation. All things would become united, not only upon earth but also in heaven. The heavenly rebellion would now finally be resolved and the earth would be brought back from its sin, degradation, trouble, and woe. The work of Jesus upon this earth was so great that it would reverberate throughout the cosmos. And the church was the instrument by which that demonstration would be made. Jesus would show all those rebel Rulers and Authorities that he was now in command and that his work on this planet was an example to an entire universe. The word church meant the assembly of believers. We should not gather the wrong implication from this word. Paul meant that the whole body of believers would be the demonstration to the heavenly realms. The process of building this body was the demonstration, a process based on faith, and not on visible celestial influence. But this was not to be accomplished within a few generations. Mystery would continue until all things would be fulfilled. Paul expressed this view in Rom 11:25. Lest you be wise in your own conceits, I want you to understand this mystery, brethren: a hardening has come upon part of Israel until the full number of Gentiles come in, and so all Israel will be saved . . . This passage is one of the most difficult in Pauls writings. It was subject to debate and contest since early Christian days. In spite of this difficulty it is highly instructive. Not only does it show the nature of Christian blindness and conceit; it also provides a clue to Gods program of time. RSV uses hardening but KJV uses blindness. The Greek word means to petrify, or make stupid. It denotes a lack of ability to think or to understand, a callousness or insensibility. Part of Israel would remain insensible without ability to understand.

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What did Paul mean by a part of Israel? Did he mean the Jews? Will a large part of the Jews remain blind while a small part will understand to become followers of Jesus. Will this condition continue until the full number of Gentiles come in? Then the remainder of the Jews, those who were hardened, will come to understand. According to this view the mystery is that God finds it necessary to hold most Jews in this condition until the fullness of time. Unless the majority of Jews remain blind salvation cannot come to all Gentiles. There are serious objections to this view. What is so mysterious about most Jews not accepting Jesus as the Son of God? Paul himself did not at first accept. Only after his personal visitation on the road to Damascus did he come to know Jesus as God. Did early Christians unrealistically expect that all Jews would be converted, and was Paul telling them this was not true? Was it necessary that Jews remain blind to force evangelistic efforts to concentrate on Gentiles? Hardly. Much early missionary work concentrated on Jewish conversion. Paul stated that his work was to the Gentiles while that of Peter was to the Jews, Gal 2:7. Did Paul support work to the Jews more out of a sense of duty than a sense of fruitfulness? Would work with the Jews deter from Gentile salvation? If this were so why did he say that Peter should devote his efforts to the Jews? Would he not want all effort to concentrate on the Gentiles? If Paul meant Jews in this passage why did he not say Jews? He used the word about thirty times in his letters while he used the word Israel about half that number. Therefore he was not afraid of it. If he had used Jew we would be clear about his intent. But when he used the word Israel we are uncertain because it could apply to the Gentile part of Israel. If Paul recognized spiritual Israel as composed of both Jew and Gentile would not the phrase all Israel mean both? Is it possible he meant to include both Jews and Gentiles as a part of Israel that would be hardened although some Jews and some Gentiles would follow Jesus and that such condition must hold until the full number of Gentiles had come in? But what did he mean by the full number of Gentiles? Did this mean those Gentiles who were hardened but now would be converted to the gospel? If so what about the hardened Jews? We can take a different view. The Greek word ethnos, from which we get our English word ethnic, more rightly denotes the general term people, and is properly translated as nations: until the full number of nations come in. The nations include all the people of the earth. Thus it is possible to have at least two different views, the worn traditional view of those who will be converted and have their souls saved, or a more cosmic sense in that the full number of nations will truly come in. If Paul used the word ethnos to mean nations rather than Gentiles it puts an altogether different cast on his intent. Then we find our perspective lifted above Gentile soul salvation to a new vision of planetary salvation of the nations, a world rehabilitation. If Paul recognized a planetary rehabilitation he felt he was a major instrument in that new effort. He not only was saving individuals; he was also helping to save the planet.

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In Pauls view salvation came to the nations because the Jews had failed in their mission as the people of God. They defaulted; they did not set righteous example for the nations. Now Jesus reclaimed that purpose; he personally assumed responsibility for that salvation. Paul was one of his instruments. When did Paul expect the full number to come in? Fifty or a hundred years? A thousand years? What has history shown? Did the nations not grow and develop to the present century? Since the world is now fully explored and settled and the colonial empires have reverted to independent countries could we not consider that the full number of nations has, indeed, come in? Pauls remark shows a considerable period of earth time. Humanity would grow; the world would change. A hardening would remain upon Israel, spiritual Israel, until the world would ripen to the end of the age. The minds of Jews and Christians would remain petrified, unable to think or to perceive Gods greater truths. Paul cautioned the Roman Christians; he did not want them to be ignorant of the mystery. He had information or knowledge to which they were not privy. They thought they knew more than they demonstrated in understanding. In the face of this lack of knowledge they held conceits; he was warning them against such intellectual pride. Conceit continued to afflict Christians throughout the centuries. The conceit is well illustrated by the remark of that fundamentalist pastor in open contradiction to the plain statements of Daniel, John and Paul: The Bible is not shrouded in mystery. This blindness was important for God to fulfill his purpose in salvaging all Israel. If he had fully revealed his program it would have been upset by the ambitions of men. God had to harden the minds of both Jew and Christian to accomplish his purpose. Men had to remain blind. Indeed, we ask: if Gods mystery was fully revealed why such fragmentation and theological differences among Gods people? Hundreds of sects fill the land, disputing with one another over the meaning of biblical truth. If Gods word were clear could there be such quest impelling each denomination to believe itself the sole perceiver of Gods truth? Does history not show a great struggle to understand Gods message? But who is willing to accept they did not fully understand? Which Christian will freely admit he did not clearly understand? And if the Jews are to be enlightened at the fullness of the nations where is that ministry? Will Jews now see as clearly as Christians? If so, it would be a mockery. There could be no more disappointing commentary. My personal experience impressed upon me the great lack of understanding that prevails among Gods people. Great uncertainties existed in understanding Gods will, his return to this earth, and his plans for the future. Although all Christians emphasized personal salvation, and believed this was the primary purpose of Jesus life, they know great earth events are described in the Bible but do not agree on what those events portend.

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If all things are to be united on earth then Jews and Gentiles will be united into one body of spiritual Israel. They are not so united today. But when will Jews accept Jesus as a divine Son of God? When will all Israel be united and saved? If the world has been in disarray for two thousand years, and if it is to be united, then it must have a long future before it. What is to be united in heaven? Is the heavenly rebellion finally to be resolved? Was a part of heaven separated from another part? Were the heavenly realms in disarray as the nations have been in disarray here on earth? How long will it take to unite both terrestrial and celestial realms? How many centuries or millennia cover the fullness of time? Will our world be united with the celestial realms in open and active communication, travel and exchange? If Jesus is the instrument of this work, both in heaven and on earth, will he come back to this world to devote himself exclusively to the problems of this planet, or will he delegate that responsibility to another divine being, perhaps a Melchizedek, while he attends to the larger affairs of universe creation? Did Jesus live here exclusively for the benefit of this planet, or was his human life meaningful for other parts of the celestial realms? Did his mortal career contribute to the benefit of all creation? If all things are fully revealed why are such questions not answered in Christian theology? Can we deny that Paul said all things would be united, both in heaven and on earth? We have emphasized personal salvation through Jesus but how did his mortal career affect planetary salvation and heavenly salvation? Paul states in I Cor 2 that his purpose to the Corinthians was not to proclaim the testimony (mystery) of God in lofty words or wisdom. He decided to know nothing among them except Jesus Christ and him crucified. Does this mean Paul abstained from discussing heavenly rebellion and celestial rehabilitation? Did he restrict his efforts exclusively to Christ in us, the hope of our salvation and personal glory, while limiting his teaching on cosmic programs? If so, he would not detail universe plans in his writings, and such knowledge has not come down to us through Paul. Then Christian teachings, founded to a major extent on the work of Paul, did not reflect Gods larger plan. They were limited to the miracle of Jesus life, God among us, and our personal salvation. This does not mean Paul intended that Gods secret was not available to us. As he stated in Rom 16:25-26: . . the revelation of the mystery which was kept secret for long ages but is now disclosed and through the prophetic writings is made known to all nations, according to the command of the eternal God . . . To repeat, the mystery was given in the prophetic writings. Again, for Paul, these could only be the Old Testament prophets. The mystery was now disclosed and made known to all nations, by the command of God. But if Paul and the other apostles restricted their main efforts to teaching Jesus, and him crucified, critical elements of the mystery remained.

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In spite of how we understand Pauls remarks, and in spite of how much he may have felt he was revealing, the full mystery could not have been made known to generations before us. The mystery is now finished at the time of the end. Pauls work could be only a partial revealing of the mystery, that part about Jesus and personal salvation, while other parts had to await this time.

PART V A Spirit of Deep Sleep

Lest anyone believe we have not been blind, and lest we remain content in our conceits, we should carefully examine Gods word. Stupefy yourselves and be in a stupor, Blind yourselves and be blind! Be drunk, but not with wine; Stagger, but not with strong drink! For the LORD has poured out upon you a spirit of deep sleep, He has covered your eyes, the prophets, And covered your heads, the seers. And the vision of all this has become to you like the words of a book that is sealed. When men give it to one who can read, (one who is educated), saying, Read this, he says, I cannot, for it is sealed. And when they give the book to one who cannot read, (one who is not educated), saying, Read this, he says, I cannot read. Isa 29:9-12. Indeed, we have been in a deep sleep. Our blindness prevented us from understanding the words God gave us through the prophets and the seers. The mystery was indeed kept secret for long ages, but is now disclosed at the time of the end and through the prophets is made known to all nations. The Bible contains the mysteries of God but we were blind to them. Many of us know individuals with a sincere interest in God who did not study the Bible because it confused them. We know others who, when presented with deep questions, claimed inability to understand. I recall clearly the replies I received as a young man. Because my questions went beyond the range of normal thought and theology I was told we had to accept on faith. We were not to question the Bible; questioning was regarded as a mistrust of God. This problem was the root of a longstanding policy in the Roman Catholic Church. Lay members were discouraged from independent Bible study for fear of confusion and questioning of established theology. How many understand the geological events described in the prophecies, Isa 24, Zech 14:4? How many understand long human life as promised in Isaiah 65:20-22? Would we dare deny God the power to keep us blind, no matter how such notion may offend our sensibilities? If he deemed such condition necessary for the future attainment of righteousness on this world can we claim our wisdom better than his? Is it not demanded of us to gain better understanding of his plans and his purpose? Would we not then become knowledgeable about the full significance of his will? Can we possibly understand his will if we do not understand his cosmic program, and how we, the inhabitants of this world, contribute to his cause?

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The terror now descending upon us forces us to a thorough reassessment of our attitudes about God, his actions, and our relationship with him. When considered from universe viewpoints, can we believe God is so elementary he restricted his will to simple charitable living, religious practice, ecumenical causes, or charismatic movements C the social activities of a confused world order? Were these the limits of a great and mighty Creator? Were we so provincial we believed the universe revolved around one small planet, and that destiny was limited to six or seven thousand years of human history? God is not so small. He is a heavenly being, the Creator of a universe. Can we obey his purpose if we fail to dedicate ourselves to his cosmic program? We are not his children unless we are fully dedicated and fully consecrated to his universe plans as they affect us in these, our planetary days, and on this, our world. 1) Jesus, as God, revealed celestial programs only to the extent permitted by his policies. If creation is a coordinated reality all celestial agencies adhered to those policies, including the Holy Spirit, divine beings, and angels. The gospel record has no open or explicit instruction on universe affairs, the celestial host, or the administration of this planet. References to cosmic matters are brief. 2) Therefore, Jesus did not fully reveal his plans, although he did reveal a few matters associated with termination of the planetary age, Matt 24. The New Testament reflects his policies of limited revelation and cannot be regarded as complete or perfect. As a consequence Christian theology was subject to inherent limitation; it was incomplete and erroneous to greater or less extent. From these factors we can better understand why Christianity was so fragmented. As the world approached the termination of the age, with consequent unfolding developments, Christian doctrines became divorced more and more from unfolding cosmic reality. The views of early Christians, those who laid the foundations for Christian doctrines, derived from limited understanding and did not reflect the world of reality as it unfolds today. Belief about the return of Jesus and about the future of our world had to be speculative and not based on sure knowledge. 3) These factors lead us again to conclude, on different grounds, that the Christian doctrine of infallibility through divine inspiration was false. If God were prosecuting a policy of partial blindness he could not reveal things perfectly or clearly. The New Testament was the work of men, with all the limitations imposed by God. Although the New Testament writings were inspired by the respective experiences of the apostles and disciples, they were not perfect. We should recognize that the doctrine of infallibility was based on deep desire for perfect instruction simply because we lacked direct contact with infallible sources. Hence we elevated men to the status of gods, and ascribe to them godlike qualities. But this was a psychological problem, not a spiritual one. We know the apostles were ordinary men, subject to the imperfections and faults of men. Refer to Pauls denunciation of Peter in Galatians 2. Remember that Paul was the one who conversed directly with a divine being, and that it was he who said we see now in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully.

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For our knowledge is imperfect and our prophecy is imperfect . . ., I Cor 13. If Paul himself admitted partial knowledge how can we pretend he wrote perfectly? The horrifying world circumstances now make us put away such childish notions. 4) Since the New Testament is the work of human mortals, subject to the limitations of human understanding, hence incomplete and imperfect, we are faced with the difficulty of how to determine the reliability of Gods word. What can be accepted as coming from God, and what are merely the thoughts and reflections of man? When Paul made his famous remark about all scripture being inspired by God, Tim 3:16, he did not intend that later generations should regard his letters as infallible, even though II Peter 3:15 suggests a divine inspiration. But that was a later opinion about Paul=s writings, after he began to receive recognition in the Christian churches. For Paul scripture was the Old Testament. It is high time we learn to distinguish among: a) those writings which were dictated from on high, b) those which were the result of heavenly visions, c) and those which were from inspired men. The Old Testament prophecies, for the most part, were dictated from on high. Johns Revelation is the result of heavenly visions. The Gospels are the result of inspired lives. Do we truly understand divine inspiration? Can the Holy Spirit bring perfection to that which was created imperfect? Do you remember the words of Job 4:17-19? Can mortal man be righteous before God? Can a man be pure before his Maker? Even in his servants he puts no trust, and his angels he charges with error. How much more those who dwell in houses of clay? 5) If Jesus did not fully explain his plans for this world, and if he wanted his people to contribute to those plans in times of extreme world crisis, how would he make his purpose known? What would soften our hearts and open our minds to Gods greater truth? How can we now begin to learn the full truth presented in the prophetic writings? How would God break the shackles of tradition, while presenting new insights into his greater glory? Can he shake us out of our lethargy unless he brings social, moral, religious, and spiritual crises? If Jesus, as Creator, has ongoing plans, and continues prosecution of his universe purpose, then his work with man does not cease. If he is an active being, one who does not disappear from the universe scene, and if he is intelligent and wise, his actions with mankind cannot be limited to simple religious pursuits but must entail the real world of time and space. If he dealt directly with Abraham, Moses, the prophets, and the apostles over a span of two thousand years, why should he not deal directly with us? Merely because he held his celestial host quiet for two millennia does not mean he would continue that restraint indefinitely. Can we really believe our God is incapable of progressive action and is forever restrained from directing the course of unfolding world affairs? Is he not the com-

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mander and ruler of a universe? The end of an age has come, and the judgment of a world; God wishes to help his people during this time of deep world crisis. He now begins to work with us in ways not seen during the past historic times. We must remember that history demonstrates religious evolution. When Melchizedek appeared to Abraham he offered a promise that Abraham would be the father of many nations, and that through him all the world would be blessed. This was a statement of religious destiny on a material world, a departure from the older undirected patriarchal life. It created a new relationship with God. However, God did not cease action at the time of Abraham. Major changes in religious practice took place at the time of Moses, with presentation of the Mosaic laws. Again when Jesus lived among us he taught more elevated concepts of mans relationship with God; we no longer live by Mosaic law. But in each case men held to their old familiar ways and resisted the changes God brought. Abrahams acceptance of directions to make a sacrifice of his son Isaac was not so much a test of his faith in God as it was a test of how much he clung to the old primitive rites of human sacrifice. Moses could not completely remove the desire of the people for their idols of wood and gold, although he did substitute animal sacrifice for human sacrifice. In turn, Jesus removed the blood sacrifice of animals, but Christians still cling to Jesus blood sacrifice as necessary for salvation. Will we react the way the Jews reacted, with rejection of Gods new teaching? Did he not say he would create a new earth and that the former things would not be remembered or come into mind, Isa 65:17? Our God may be the same yesterday, today, and forever, but man is not. Man changes and the world changes, and those changes are according to Gods plan in the fullness of time. If many generations have stumbled along in partial blindness we should expect God to bring new spiritual works and new revelations to awaken his people from their lethargy. He now works again the way he worked during the days of the apostles, but with new spiritual power, and with new visions of his glory. We now are entering upon a miraculous renewal, one without compare. And there is a screening process at work to find his truly dedicated people. An objective observer, gazing upon the world, must recognize the deep-rooted problems that afflict mankind. From physical pollutions of the world to great moral decay, social deterioration, and spiritual perversion, we see not the hand of God, but the results of general apostasy, greed, and grasping for material power. Huge segments of the globe now deny the existence of God. Christianity was ineffective in stemming the tide of spiritual perversion and materialistic world decay. Christianity failed to convert this world to righteousness and holiness. It now stands as the fossilized remnant of two millennia of frustrated hope in the spiritual revival of mankind. We should remember Pauls words in Romans 9. Can mortal man be righteous before God? Can a man be pure before his Maker? Even in his servants he puts no trust, and his angels he charges with error. How much more those who dwell in houses of clay?

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And why does he still find fault? Who can resist his will? But who are any of us to answer back to God? Can we say to our Maker, Why have you made me thus? What if God, desiring to show his wrath and to make known his power, has endured with much patience the vessels of wrath made for destruction, in order to bring about the glory of a new world for his chosen people? It is in the prosecution of such great work that God calls to each of us. He asks all of us if we will answer his call. Those who respond will build for the future generations where the weak minds and hearts of stone are forever removed.

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CHAPTER EIGHT The Gospel of the Kingdom New Revelations

If Jesus was the consummation of all things no further revelation will be given. The verses of Rev 22:18-19 are used to support that view. But other passages deny such view. Chapter 11 of Daniel begins with a review of history from the kings of Persia and Alexander the Great down to modern times. Verse 13 then states that the king of the north shall raise a multitude and, at the end-of-time years, shall come with a great army. At this point we may not be able to identify the king of the north but the phrase denoting the end-of-time years is important and instructive. The Hebrew words derive from roots which mean to-cut-off, times or seasons, and years. Without question the reference is to a period when the age is to end. The meaning is not that time will end but that the current world dispensation will cease. Daniel described events to take place at the end of the age. Modern Jews arose to fulfill the vision, but they shall fail. Daniel continues with a series of episodes that lead into Chapter 12 and the Great Tribulation. At that time a general resurrection will take place. Gods people will also be delivered, the Redeemed, whose names are written in the heavenly books. Within this context of final events is a brief mention of a work of revelation. During the period when the abomination of desolation is set up those people who know their God will stand firm in their faith and will take appropriate action. They will not sit complacently waiting for a miraculous escape through a mysterious Rapture. Dan 11:33-35 C And those among the people who are wise shall make many understand, though they shall fall by sword and flame, by captivity and plunder, for some days. When they fall, they shall receive a little help. And many shall join themselves to them with flattery; and some of those who are wise shall fall, to refine and to cleanse them and to make them white, until the time of the end, for it is yet for the time appointed. At that time, in this context, individuals among the people who understand shall instruct many, (KJV). RSV does not capture the sense of the activity as well as KJV when it gives the phrase as those among the people who are wise shall make many understand. Understanding is required to bring instruction to others; perhaps wisdom is also required but the sense of the passage is that certain individuals have special knowledge that they give to others in a dedicated work of revelation.

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The activity of these individuals is associated with great spiritual and social turmoil. They experience great persecution, with capture (captivity), with properties ruined (plunder or spoil), with pursuit (sword), and with execution (flame). The size of this group is not indicated. Perhaps they are only a few, perhaps dozens, perhaps hundreds, perhaps thousands; we cannot estimate the size from the brief statements in Daniel. They shall instruct many; they will have widespread influence, regardless of the number of individuals participating in the activity. The work of this unique group is connected with a special message to Gods people. They are selected for that special service. The statement in verse 34 that when they fall they shall receive a little help shows that celestial agencies are at their side to help them. The statement does not suggest that they receive much help, only enough to accomplish the task to which they have been called. Their understanding is strikingly different from traditional or conventional religious views. If Jews and Christians were mostly correct in their understanding this unique activity would not be needed. If Gods people were fully knowledgeable to unfolding social and spiritual crises in the last days they would not need special instruction. Popular doctrines of Jesus Second Coming, of a Rapture, of the tribulation, of the return of Israel to the promised land, of the final battles in the holy land, and other final events all are in considerable error. The work of this group comes at a time of severe spiritual and social trial, with stark terror. God has held them in reserve for just such planetary emergency. This group brings understanding and instruction beyond normal religious thought; their work comes in a context of extreme world conditions. Jews and Christians everywhere now question their theologies and beliefs. But this special group suffers other afflictions. Many shall join them in flattery. Chaotic social circumstances now cause many individuals to seek answers, but with insincere hearts. Some are interested in merely saving their skins, without true dedication to God. Some of these special servants will fall in a great trial of faith but they shall remain true and shall stand before the throne of God. This small section in Daniel gives only too brief a picture of the work of revelation which is now unfolding. However, it is supported by the remarks of Jesus in Matt 24. In his discourse with the Apostles Tuesday evening before the Crucifixion, Jesus stated that a great teaching that would come at the end of the age. Jesus gave a general description of events to take place. In Matt 24:3 the Greek phrase is suntelias tou aiunos, literally the end (or consummation) of the age. $ Matt 24:5 (Mark 13:6, Luke 21:6) C Many will come in his name, saying, I am the Christ. They will lead many astray. This has been abundantly fulfilled today. Examples are A Course In Miracles, The Reappearance of Christ, (Maitreya), The Starseed Transmissions, and many other socalled revelations. See my book, Spirit Entry Into Human Mind. $ Matt24:6 (Mark 13:7, Luke 21:9) C Wars and rumors of wars, nations rising against nations.

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Again this has been abundantly fulfilled, ever increasing from the middle of the 19th century throughout the 20th, which has witnessed incessant warfare. $ Matt 24:7 (Mark 13:8, Luke 21:11) C Famines and earthquakes in various places. Famines occurred recurrently in the past century, mostly in Asia and Africa. Although attempts have been made to show an increase or severity in earthquakes no scientific evidence exists that would support this statement. $ Matt 24:8 (Mark 13:8) C All of this is but the birth-pangs of the new age to come. With this remark Jesus shows us the cosmic context of his statements. These events do not come as simple historical events, but as dramatic and cataclysmic world changes, in preparation for a new world era. At this point in the discourse Jesus remarks about a messenger service to take place. I shall return to discuss those remarks. But first, I shall continue with those items which show the consummation of the age. I lay out the verses from the Gospels side by side to make the comparison easier. We can see how the Gospels do not fully share all items of these warnings, but emphasize different parts of the discourse. This is especially true for Luke. Without question, this extraordinary gospel message will take place within this context C the end of the age. When one reads the commentators one is struck how the minds of the past assign this remarkable revelation to some historic context, contrary to the explicit statements recorded therein. I showed earlier how the literal words, abomination of desolation, were twisted to desolating sacrilege. How the imagination of the commentators worked to understand those who are with child and for those who give suck in those days! They believe this took place during the siege of Jerusalem when it was destroyed by the Roman armies in 70 AD, and the starvation which they then endured. They explained reports by Josephus that some mothers actually ate their children. Unfortunately, Joshephus invented explanations to satisfy the remarks by Jesus, and the Old Testament prophecies. His report of actual conditions is suspect. Even more, explanation of the remark, And if those days had not been shortened, no human being would be saved; but for the sake of the elect those days will be shortened, is offered.

Adam Clarke gave the following: Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, War, b. 6 c. 9; and if the Romans had gone on destroying in this manner,

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Ma tt 1 5 "So whe n you see the a bom ina tion of desola tion s poken of by the prophet Da niel, sta nding in the holy pla ce (let the rea de r u nders ta nd), 1 6 the n let those who a re in J udea flee to the m ounta ins ; 1 7 let him who is on the h ousetop not go down to ta ke what is in his house; 1 8 a nd le t him who is in the field not turn ba ck to ta ke his m a ntle.

Mark 14 "But when you see the a bom ina tion of des ola tion set up where it ought not to be (let the rea de r unders ta nd),

Luke 20 "But when you s ee J erusa lem surroun ded by a rm ies , the n know that its de s olation ha s c om e nea r.

the n le t thos e who a re in J udea flee to the m ounta ins; 15 let him who is on the ho us etop not go down, nor e nter his house, to ta ke a nything away; 16 a nd let him who is in the field not turn ba ck to ta ke his m a ntle. 17 And alas for thos e who a re with c hild and for thos e who give s uck in those da ys !

21 Then let thos e who are in J udea flee to the m ountains, a nd le t thos e who a re inside the city depa rt, and let not thos e who a re out in the c ountry e nter it; 22 for the se are da ys of vengea nc e, to fulfil a ll that is written. 23 Alas for thos e who a re with child and for those who give suc k in those da ys ! For grea t dis tress s hall be upon the ea rth and wrath upon this pe ople;

1 9 And ala s for those who a re with c hild a nd for those who give suck in thos e da ys!

2 0 Pray tha t your flight m ay n ot be in winter or on a s a bbath. 2 1 For then there will be g rea t tribula tion, s uc h a s ha s n ot be en fro m the be ginning of the world until now, no, a nd never will be.

18 Pra y tha t it m a y not ha ppe n in winter.

19 For in those days the re will be s uch tribulation as ha s not bee n from the be ginning of the c rea tion which God c rea ted until now, and neve r will be.

24 they will fall by the edge of the sword, and be le d ca ptive a m ong all nations ; and J erusa lem will be trodden down by the Gentiles , until the tim es of the Ge ntiles a re fulfilled.

2 2 And if those da ys had not b een shorte ned, no hum a n b eing would be sa ved; but for the s a ke of the ele ct thos e da ys will be shortene d.

20 And if the Lo rd ha d not s horte ned the days , no hu m an being would be s a ved; but for the sa ke of the e lec t, whom he c hos e, he s horte ned the days .

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the whole nation of the Jews would, in a short time, have been entirely extirpated; but, for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the Christians particularly, the days were shortened. These, partly through the fury of the zealots on one hand, and the hatred of the Romans on the other; and partly through the difficulty of subsisting in the mountains, without houses or provisions, would in all probability have been all destroyed, either by the sword or famine, if the days had not been shortened. Not all commentators believed the words of Jesus applied to those events.The Wycliffe Bible Commentary has this to say about Mark 13:19: This summary description of the tribulations of those days certainly applied to the horrors of A.D. 70, as a comparison with Josephus Wars of the Jews, Preface, 4; V, VI, will show. However, there is reason to believe that Christ looked beyond Roman days to the great final tribulation which will precede his second coming. Christianity, through two thousand years, had no idea what this meant. We had no proper context in which to understand his words. God kept us blind. I shall now lay out the segments of the new message service as recorded in the Gospels. This is especially important to show how different writers edited the Gospels to reflect different views.
Matt 24 9 T he n they will deliver you up to tribulation, and put you to death; Ma rk 13 Luke 21 12 But b efore all this they will lay their hands on you and pe rs ec ute you, Matt 10

Christians normally believe this refers to the general body of Christianity. While all residents of this planet will be subject to the dire conditions of our day, this remark was addressed to those who go out in the special messenger service. The persecution is severe. The Greek word means affliction and distress. Many will be put to death. They will be hated because of their beliefs and the work they do for Jesus.

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Matt 24

Mark 13 9 and you will stand before govern ors and kings for m y sake, to bear testim ony before them

Luke 21 12 and you will be brought before kings and govern ors for m y nam e's sake

Matt 1 0 18 and you will be dragged before governors and kings for m y sake, to bear testim ony befo re them and the Gentiles

Note carefully that the governors and kings are asking for knowledge. These are not judicial proceedings where charges are brought again the messengers. The events are beyond the grasp of virtually everyone, including regional and national leaders. They will seek explanations.
Matt 24 Mark 13 9 But take heed to yourselves; for they will deliver you up to councils; and you will be beaten in synagogues; Luke 21 12 delivering you up to the synagogues and prisons, Matt 10 17 Beware of m en; for they will deliver you up to councils, and flog you in their synagogues,

Here we see that some of us may be brought up on charges for judicial proceedings. However, we cannot be sure of the statements. They may reflect the understanding and memory of the writers of the Gospels. Since the word Achurch@ did not exist in the days of the writing of this text, and since the word Atemple@ might denote pagan worship, Asynagogue@ was the only word available to describe these events. The statements suggest that many Christians also will want to know what is transpiring and may bring the messengers to their congregations. The answers will drive many to punish the messengers. All men will be reluctant to accept the dire nature of the replies.

Matt 24

Mark 13 11 And whe n they bring you to trial and deliver you up, do not be anxious beforehand what you are to say; but say whatever is given you in that hour, for it is not you who speak, but the Holy S pirit

Luke 21 13 This will be a tim e for you to bear testim ony. S ettle it therefore in your m inds, not to m editate beforehand how to answer; for I will give you a m outh and wisdom , which none of your adversaries will be able to withstand or contradict

Matt 10 19 Wh en they de liver you up, do not be anxious how you are to speak or what you are to say; for what you are to say will be given to you in that hour; for it is not you who speak, but the S pirit of your Father speaking through you

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As I showed in Our Celestial Visitors, many individuals have been secretly rehearsed in their deep minds, as preparation for this messenger service. They are trained in higher concepts of universe administration, and details of the heavenly kingdom heretofore unknown to mankind. While many persons had this implanted into the subconscious areas of their minds, it will come forth to find expression under the influence of the Father speaking through them. This knowledge was also given in exquisite detail in the Urantia Papers. Some of the students of that revelation will also participate in this great service. They also were unaware of the context of this service. Again, the Spirit of the Father will guide them in their service.

Matt 24 10 And then many will fall away, and b etray one another, and hate one another. And many false prophets will arise and lead many astray. And because wickedness is multiplied, most m en's love will grow cold.

Mark 13 12 And brother will deliver up brother to death, and the father his child, and children will rise against parents and put them* to death

Luke 21 16 You will be delivered up even by parents and brothers and kinsmen and friends, and some of you they will put to death

Matt 10 21 Brother will deliver up brother to death, and the father his child, and children will rise against parents and put them* to death;

Many false prophets will arise, men and women who follow the rebel Prince. Because of great iniquity mans love will grow cold. Innocent people everywhere will be deceived. Note that I have marked two verses with an asterisk, Mark 13:12 and Matthew 10:21. The tense of the verb was changed by the translators to reflect their understanding. They could not grasp that brothers and fathers, sisters and mothers, would put these messengers to death. They looked upon this episode as those relatives giving up the messengers to civil authorities, who would then put them to death. The remarks by Luke were shaped is such manner that the translators felt no need to change the verbs. Refer to my book Spirit Entry Into Human Mind. These messengers could not be from traditional segments of society nor from orthodox institutions. They could not be Jews and Christians who cling to the old forms. Many fall away from true faithfulness to God. Many seek answers but they stumble over new revelations. Many hate one another and betray one another. Enmity is everywhere. At the time of this writing we cannot grasp the depth of hatred which will fill the world, and how those who gave themselves to the Spirits will attempt to stop this messenger service. In spite of great losses, God=s salvation of his people will be achieved in the face of this ferocious spiritual warfare.

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M 24 att 9 and you will be hated by all nations for my name's sake.

Mark 13 13 and you will be hated by all for my name's sake

Luke 21 17 you will be hated by all for my name's sake

Matt 10 22 and you will be hated by all for my name's sake

Everyone across the planet, Christians and Jews, Buddhists and Muslims, will hate the message which is now brought. Clearly, the segment from Matthew 10 belongs to the statements about the end of the age. Some Christian editor who did not understand the context transported the passage to this location in the Gospel. From this tabulation we can more clearly see the persecutions and service foretold by Jesus. The service will come through a special group of God-Dedicated messengers amidst a new revelation effort. This information can be expanded from a parable Jesus gave. Matt 13:24-43 Another parable he put before them, saying, The kingdom of heaven may be compared to a man who sowed good seed in his field; but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servants of the householder came and said to him, `Sir, did you not sow good seed in your field? How then has it weeds? He said to them, `An enemy has done this. The servants said to him, `Then do you want us to go and gather them? But he said, `No, lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest; and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn. . . . Then he left the crowds and went into the house. Later his disciples came to him, saying: Explain to us the parable of the weeds of the field. He answered, He who sows the good seed is the Son of man; the field is the world, and the good seed means the sons of the kingdom; the weeds are the sons of the evil one, and the enemy who sowed them is the devil; the harvest is the close of the age, and the reapers are angels. Just as the weeds are gathered and burned with fire, so will it be at the close of the age. The Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire; there men will weep and gnash their teeth. Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

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These remarks show the great persecution which faces all of us. The persecutions will come from those who follow the false prophets, and who have given themselves to the Devil. The reader should note that the traditional view would take this parable and apply it in stark terms of black and white. The Aweeds@ do not mysteriously disappear, while the Agood seed@ is miraculously saved. The weeds are consumed in the fire of nuclear holocaust because they did not believe God=s revelations. The good seed is saved only if they act to remove themselves from destruction. These events are somewhat described by John in his later chapters, although he does not allude to the fact of the age in his Gospel. John mostly avoided end-of-the-age material. He had already written his Revelation; there was no need to repeat that material. In the latter he emphasized the love of Jesus for us, and our devotion to the Father. However, John gave a very important remark: All this I have told you so that you will not go astray. They will put you out of the synagogues. Indeed, a time is coming when everyone who kills you will think he is offering service to God. They will do such things because they have not known the Father or me. I have told you these things so that when their hour comes you will remember that I warned you. John 16:1-4 John was aware of this extreme time, but did not connect it to the remarks by Jesus about the persecutions and tribulations to come at the end of the age. The remark in 16:2 closely parallels those about family relatives killing their brothers and sisters, sons and daughters. Compare this to the statement in The Urantia Papers. Page 1951: After Peter, James, John, and Matthew had asked the Master numerous questions, he continued his farewell discourse by saying: AAnd I am telling you about all this before I leave you in order that you may be so prepared for what is coming upon you that you will not stumble into serious error. The authorities will not be content with merely putting you out of the synagogues; I warn you the hour draws near when they who kill you will think they are doing a service to God. And all of these things they will do to you and to those whom you lead into the kingdom of heaven because they do not know the Father. They have refused to know the Father by refusing to receive me; and they refuse to receive me when they reject you, provided you have kept my new commandment that you love one another even as I have loved you. I am telling you in advance about these things so that, when your hour comes, as mine now has, you may be strengthened in the knowledge that all was known to me, and that my spirit shall be with you in all your sufferings for my sake and the gospels. It was for this purpose that I have been talking

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so plainly to you from the very beginning. I have even warned you that a mans foes may be those of his own household. Although this gospel of the kingdom never fails to bring great peace to the soul of the individual believer, it will not bring peace on earth until man is willing to believe my teaching wholeheartedly and to establish the practice of doing the Fathers will as the chief purpose in living the mortal life.@ I draw attention to the sentence that says: I am telling you in advance about these things so that, when your hour comes, as mine now has, you may be strengthened in the knowledge that all was known to me, and that my spirit shall be with you in all your sufferings for my sake and the gospels. He knew that his hour had come. He had to endure the torture of death on the cross. These statements were especially intended for us at the end of the age. He was telling us in advance for the time when your hour comes. He will be with us. We also may endure death on the cross. He may demand that much from us. Again we can compare with the Gospel content: John 15:20a Remember the word that I said to you, AA servant is not greater than his master.@ Matt 10:24 A disciple is not above his teacher, nor a servant above his master . . . John 15:20b If they persecuted me, they will persecute you . . . Matt 10:23 When they persecute you in one town, flee to the next . .. Luke 21:12 But before all this they will lay their hands on you and persecute you . . . But consider the eternal import of our task: Matt 24:10-14 And then many will fall away, and betray one another, and hate one another. And many false prophets will arise and lead many astray. And because wickedness is multiplied, most mens love will grow cold. But he who endures to the end will be saved. And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come. When the gospel of the kingdom is preached to the whole world the end will come. This will not be the gospel of personal salvation taught by Paul and John and Peter. It is not the gospel Christianity has known for two thousand years. It is not the milk that Paul gave to us. It is not the gospel of tradition, nor the gospel of

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pleasant things, but the gospel of the great kingdom of heaven, of Gods rulership of this world, and of his cosmic program of time. When this gospel reaches all corners of the globe the end will come. We can gain better understanding by remarks by in the Urantia Papers. Page 1915: But the times of the reappearing of the Son of Man are known only in the councils of Paradise; not even the angels of heaven know when this will occur. However, you should understand that, when this gospel of the kingdom shall have been proclaimed to all the world for the salvation of all peoples, and when the fullness of the age has come to pass, the Father will send you another dispensational bestowal, or else the Son of Man will return to adjudge the age. As I show elsewhere, we will not receive another dispensational bestowal until well into the Millennium. Jesus will return to judge this age, after the gospel of the kingdom shall have been proclaimed to all the world for the salvation of all peoples. How does all of this relate to our immediate actions? Someone must carry the message of the kingdom. Who will that be? It cannot be Christians who know only personal salvation. If one asks them about the divine Sons of God portrayed in the Old Testament they shy away, or reject such suggestions, Gen 6:2-4. Job 38:7, Psalms 29:2, 89:6. In the latter the translations are so shy of the divine Sons of God they translate the phrase as Aheavenly beings@ or some other subterfuge to refuse the truths of the Bible. If one asks Jews and Christians about the heavenly headquarters in Psalms 48:2 or Isa 14:13 they will reject the notion that our Creator actually resides in this universe, watching over his creation. He is the one who is over all other gods in the universe, Ps 135:5. These are not pagan gods, but eternal beings who are the rulers and administrators of the heavenly realms. Who among the Sons of God can compare to our Lord and Savior? Ps 86:8 There is none like thee among the (heavenly) gods, O Lord, nor are there any works like thine. Therefore, those among us who have been prepared to teach the Gospel of the Kingdom will carry this message. We are members of a Cosmic Reserve Corps. From the Urantia Papers, page 1257f: The reserve corps of destiny consists of living men and women who have been admitted to the special service of the superhuman administration of world affairs.

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When human beings are chosen as protectors of planetary destiny, when they become pivotal individuals in the plans which the world administrators are prosecuting, at that time the planetary chief of seraphim confirms their temporal attachment to the seraphic corps and appoints personal destiny guardians to serve with these mortal reservists. All reservists have self-conscious Adjusters, and most of them function in the higher cosmic circles of intellectual achievement and spiritual attainment. Mortals of the realm are chosen for service in the reserve corps of destiny on the inhabited worlds because of: 1. Special capacity for being secretly rehearsed for numerous possible emergency missions in the conduct of various activities of world affairs. 2. Wholehearted dedication to some special social, economic, political, spiritual, or other cause, coupled with willingness to serve without human recognition and rewards. 3. The possession of a Thought Adjuster of extraordinary versatility and probable pre-Urantia experience in coping with planetary difficulties and contending with impending world emergency situations. But these same mortals are little known to their fellows except in those rare social emergencies and spiritual exigencies wherein these reserve personalities function for the prevention of the breakdown of evolutionary culture or the extinction of the light of living truth. On Urantia these reservists of destiny have seldom been emblazoned on the pages of human history. The reservists unconsciously act as conservators of essential planetary information. Many times, upon the death of a reservist, a transfer of certain vital data from the mind of the dying reservist to a younger successor is made by a liaison of the two Thought Adjusters. The Adjusters undoubtedly function in many other ways unknown to us, in connection with these reserve corps. (The cosmic reserve corps of universe-conscious citizens on Urantia now numbers over one thousand mortals whose insight of cosmic citizenship far transcends the sphere of their terrestrial abode, but I am forbidden to reveal the real nature of the function of this unique group of living human beings.)

This revelation tells us how human beings are selected to become part of the execution of a heavenly administration where no open administration now exists. They serve to protect, conserve, and reveal essential planetary knowledge. The prophets of old were members of this unique group. So also were certain Apostles, and later religious teachers. Here I concentrate on the last parenthetical remark. 1. The Cosmic Reserve Corps is a unique group of living human beings.

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2. Their insight of cosmic citizenship far transcends this world. 3. They are universe-conscious citizens. 4. They are members of a cosmic reserve; they are distinguished from an ordinary reserve corps. 5. They number more than one thousand. The first question centers around living. Were they living in 1935 when the Urantia Papers were revealed? Were they living in 1955 when the Urantia Papers were published? Are they living today? Does the living refer to those alive when their service comes to fruition? The remark cannot be understood any other way than that they are alive today, and will serve to take the Gospel of the Kingdom to the world. A second question concerns the unique nature of the Cosmic Reserve. The impression we receive in the description of Reserve Corps is individuals who rise to crucial positions in economics, politics, or administration and who, when their time comes, cause a modification in the flow of events. The idea of Cosmic suggests an even more crucial role. These individuals are important to unfolding planetary destiny in ways which exceed the ordinary Reserve. Their role need not be economic, political, or administrative; they may be held in reserve for spiritual crises, or other cosmic transactions, episodes which transcend ordinary social purposes. This is the meaning of the term Cosmic Reserve Corps.@ I asked this question: Of all the citizens of the world how many have a vision that far transcends this planet? Or, to put it another way, who has been blessed with a revelation that teaches the great Kingdom of Heaven? Who has been fortunate enough to come to such understanding? Could this be Christians or Jews bound to the provincial limitations of their narrow theologies? How many in those groups have risen to the magnitude of cosmic vision afforded by The Urantia Papers? Even more, how many others have been prepared by deep training in their minds. We now know that many of those have been taken away for that training and returned to their daily lives, but mostly unconsciously. See my book, Our Celestial Visitors. We simply cannot bring ourselves around to the idea that any of us would be chosen for such honor. We cannot conceive how we would fit the practical implementation of destiny conditions. We are conditioned to place responsibility on someone elses shoulders. We do not feel adequate to such possible destiny roles. From evaluation of these two groups, those who have studied the Urantia Papers for many years, and the ages of those who were trained on celestial craft in the sky, we know they are older people. Many serious students of the Papers began their study in the early 1970s. Many of those who were lifted away had their experiences from the 1960s and 1970s. This means many are now in their fifties and sixties, or even older. Such elder age of a special group of people was also foretold in our Old Testament prophecies.

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Isa 28:9-13 To whom will he teach knowledge, and to whom will he explain the message? Those who are weaned from the milk, those taken from the breast? For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little. Nay, but by men of strange lips and with an alien tongue the LORD will speak to this people, to whom he has said, This is rest; give rest to the weary; and this is repose; yet they would not hear. Therefore the word of the LORD will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little; that they may go, and fall backward, and be broken, and snared, and taken. Note the agents of this new revelation. They will not come in familiar garb. They will not use familiar phrases. They will not be naive youngsters. They will come with an understanding of Gods will, not merely from the Bible, but in a larger context of physical and universe reality; little facts here and little facts there, precepts and ideas and thoughts beyond the confines of blind Judaism or Christianity. We should pay careful heed to this revelation. An alien tongue is one which has no familiar place in familiar religious circles. These servants come with a language which is startling to ears that seek security in the comfort of old worn phrases. The new revelation reaches beyond the boundaries of traditional precepts and conventional theologies. Men never heard such things. Because these revelations are beyond the realm of traditional thought Jews and Christians will gasp in bewilderment. Many will reject and be lost. Clearly, the people who will engage in this exercise are not youngsters. They are individuals who have learned many things from many sources over many years of life. Furthermore, they come with strange lips, with speech not familiar to the repertoire of Jewish and Christian theology. Because of this strangeness, many will fall, be broken, snared, and taken. The passage is introduced by this remark: Isa 28:7-8 These also reel with wine and stagger with strong drink; the priest and the prophet reel with strong drink, they are confused with wine, they stagger with strong drink; they err in vision, they stumble in giving judgment. For all tables are full of vomit, no place is without filthiness. This does not mean that the Priests and the Prophets, the Rabbis and the Preachers, are drunkards from actual wine. It means that they are drunk with the delusion of their theologies. They err in vision. They stumble in understanding. They know nothing about the Kingdom of Heaven. Hence they teach foolishness to their congregations. Their gurgitations are nothing but spiritual vomit.

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If this episode does not address the gospel of personal salvation, but rather the Gospel of the Kingdom, then it must go to those who are already children of God. The messengers need not speak to them about their relationship with God, except in the decisions they must face. Those of us who carry the message should be careful, If we stay dedicated to God, and to this call, we should not be running off to some other country to protect our skins. We may go to other countries to carry the message, but that is dedication to service, and not escape. No matter where we feel called, we will advise others about their decisions to seek such refuge. We should give ourselves in God=s service. We cannot expect that any place will be safe. Devil=s agents are as free to travel, and to seek us out, as we are for this service. Those matters are in Gods hands. We should give ourselves to him, and let him take care of us. The fact that this messenger service comes at the end of the age is shown also in Daniel. Dan 12: 1 At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time; but at that time your people shall be delivered, every one whose name shall be found written in the book. This does not mean that God=s people can sit happily on their porches or patios waiting for God to take them away in some miraculous rapture. It means that they will make decisions to save themselves from destruction. 3 And those who are wise shall shine like the brightness of the firmament; and those who turn many to righteousness, like the stars for ever and ever. This is a statement of those who have been instructed in the Kingdom of Heaven and who will bring their messages to God=s people. 4 But you, Daniel, shut up the words, and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase. God=s word was shut up and sealed. Men could not understand until he brings perception. And he now does so through his messenger service. 9 He said, Go your way, Daniel, for the words are shut up and sealed until the time of the end. Thus we can see how God shut up his word, and sealed the instructions until the time of the end.

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CHAPTER NINE Jesus and the Heavenly Realms INTRODUCTORY REMARKS

In Chapter Seven I showed that God kept his people in a state of blindness for more than two thousand years. It was his purpose to conceal his planetary program because of danger of interference. Mankind has lacked maturity and wisdom to deal with destiny. In this paper I shall briefly discuss mechanisms he used. These mechanisms are illustrated by the most difficult of all mysteries: the role of Jesus as Creator and the role of Melchizedek as our future planetary ruler. Although revealed, Christians, originating with the apostles, were unable to grasp their respective roles. The time has come when this mystery should be opened. Here and there in these discussions readers may find themselves in familiar territory. My purpose is not to repeat common knowledge but the matters discussed are so crucial to understanding I felt necessary detail could not be ignored. I shall reexamine prophecies of the Old Testament. I shall consider apostolic belief. I shall show what Jesus taught about himself and the Messiah. And I shall descend to the roots of language. All these factors influence our understanding. In the days of long ago, before the default of Adam, The earth had one language and one tongue, Gen 11:1. Individual tribes had different tongues but a common language, a lingua franca, was used for commerce, interchange, and civic control. The sons of God, (Gen 6:1-4), ruled with good temperament and devout allegiance to the Creator. They used a language that was Semitic; Hebrew derives closely from it. When Adam fell the world was torn asunder. The nations drifted apart; active exchange was lost; the world forgot its common language. Although hints of these events are in the story of the Tower of Babel that story, as we have it today, is largely myth. As time passed men also forgot the old methods of reading and writing. Then, in the era of 4,000 to 3,000 BC, they began to develop new techniques to transcribe their economic transactions, their social contracts, their myths, and their knowledge. Each group devised its own unique system, adapted to the practical requirements of locale and environment. Egyptians developed hieroglyphs suitable to stone; the Sumerians and Babylonians developed cuneiform suitable to clay tablets; the Semites of the eastern Mediterranean used alphabets. These different systems made cultural interchange difficult and tended to keep the nations apart.

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Our modern alphabet derives from the Canaanite phonetic system of the second millennium BC, via the Greeks. Although a common orthography was used for the differing languages of Greek and Hebrew, down to the time of the Babylonian captivity, the two people gradually separated in their methods of writing. Jews developed the bold block script of which they are so proud today, while western European nations developed the script that has come down into our modern alphabet, not far removed from the written signs of the first millennium BC. Part of this evolution included changes in the direction of the script. Alternating direction of successive lines was replaced with the right-to-left of Hebrew and the left-to-right of western nations. As a result of this divergence many individuals shy away from Hebrew where they might otherwise be willing to study it more quickly. They must accommodate to the different scripts as well as the opposite directions of writing. Even transliteration in student handbooks is difficult. As a consequence much understanding depends upon translations and they, in turn, become subject to the whims of the translators. The effects of this obfuscation should not be taken lightly. Deeper knowledge was hidden behind orthography. Readings in public and private worship further obscured the names for God and effectively prevented the apostles and all later Christians from reaching clear understanding. Another result of the ancient estrangement of the nations was the development of different notions of the roles of God and of his celestial agencies. Eventually many of these ideas degraded to pure paganism, with a host of revered gods assigned altogether human attributes. This paganism pervaded much of the Near East and the Mediterranean at the time of Abraham. When Melchizedek came he initiated a program to bring fresh ideas of God, to teach one God, to show God as a personal being, to prepare the way for Jesus, and to lay groundwork for later revelations through Moses and the prophets. Unfortunately most of the Melchizedek teachings were lost. His influence was limited much to the Israelite clans. Even the Jews, because of emphasis on one God as the supreme ruler and creator, lost sight of the celestial host and their active function in universe affairs. The Sadducees at the time of Jesus rejected teaching on angels, while the Pharisees were confused about them. This Jewish influence pervaded new Christian belief, a natural consequence of the apostles, including Paul, being Jews. Christians today not only reject biblical teaching about celestial beings; they are downright fearful of them. They much prefer their familiar theologies devoid of the reality of such beings. These factors have had a direct impact on cultural developments. Modern science and technology have starkly exposed the faults in our traditional views of God. Without adequate representation of his true nature, without knowledge of universe administration, and in the face of rapidly growing material conquests, men everywhere began to doubt Gods existence. Christian mythology was not adequate for maturing insights. As a result the world became godless.

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Jesus purposely did not enlighten the apostles on celestial affairs. Part of the difficulty lay directly with the minds of those days. Had he been too clear his teachings would have been rejected and his mission placed in jeopardy. But, more importantly, it was his purpose to maintain a state of blindness; he could accomplish that only through careful limits on his instruction. I shall now reexamine Judeo-Christian belief about Jesus and Melchizedek. The Bible offers essential knowledge but we reject it. The time has come to bring it forth once again.

THE NAME OF OUR GOD

RSV, KJV, and other modern translations use two different words for Lord in the Old Testament. The one is simply Lord, without upper case letters; the other is LORD, with all upper case letters. The first is the translation of the Hebrew word Adon, meaning Lord. The second is the translation of the divine name Yahweh, meaning our Creator God. Examples are found throughout the Old Testament. But Zion said, The LORD has forsaken me; my Lord has forgotten me. Isa 49:14. In Hebrew this reads: Yahweh has forsaken me; my Adon has forgotten me. The word Lord is proper in its translation, but the word LORD is an artifice to avoid the divine name. Why did the translators resort to this strange practice? The use of Lord as a substitute for the divine name goes back centuries before the time of Jesus. The practice was well established when the seventy Jewish translators of the Septuagint did their famous work for Ptolemy II, king of Egypt, in the third century BC. They used Kurios, the Greek word for Lord, as the translation of Yahweh. Where context demanded it, they also used Theos, the Greek word for God, but this was infrequent. Yahweh was understood as a heavenly Lord and not the supreme God. He was equated with the Creator gods of the surrounding people: Baal of the Canaanites, Enlil of the Sumerians, Ra of the Egyptians, and so on. If the Septuagint translators had always used Theos they would have misrepresented the role of Yahweh. Although the famous Seventy could have transliterated the divine name and written it into their text they elected to use Kurios. Why? (The word LORD occurs in all of the books of the Old Testament. Curiously, the word LORD is used only in Chapter 9 of Daniel, while the world Lord is used once each in Chapters 1, 2, and 5. Chapter 9 uses the latter seven times. The remainder of the Chapters have neither LORD nor Lord.) The reason was fear of the name. This fear began sometime after the restoration of Jerusalem, about 400 BC. In the accounts of Ezra and Nehemiah the name Yahweh is still used but by 300 BC it was no longer allowed.

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We do not know why this fear arose. The most likely reason is that God no longer worked directly with the Jews. Their former status as Gods special people weighed heavily upon them. The Babylonian captivity had brought disgrace. They felt an appalling fall from honor; they knew they had sinned. Their loss of nationhood and of social prestige aggravated their shame. This double loss of special calling and national dignity caused them to fear the Creator. They no longer called him Yahweh. They resorted to calling him Lord, a more fearful distant respect, rather than using his personal name. This Jewish practice, so imbued in Jesus Jewish apostles, together with universal use of the Septuagint among early Christians, caused the substitute to become unconscious and unquestioned. As a result neither Jew nor Christian today can distinguish clearly among the roles of celestial beings. The Father and the Son are confused with one another. The title Lord is also applied to other heavenly beings, notably Melchizedek. This lack of discernment led to much of the great blindness that now afflicts us. (In the Old Testament the word LORD is often used for beings who cannot be the Creator God. Often it is used to represent Melchizedek.) Consider the two forms, Lord and Yahweh. The word Lord is a title, not a name. When we use Lord we imply a more distant relationship. We use formal titles of address, Mr. Smith or Mrs. Jones, when we do not know individuals personally. But if we are close friends we address them by their given names, Bob or Betty. If we use the word Lord for our Creator we approach him in a formal, distant, even fearful sense. Since the title Lord is an abstract word that can be applied to anyone of high rank we tend to view that being in more abstract fashion, ignoring his personal qualities and attributes. But if we use a personal name we recognize a personality behind that name. This attitude applies to human beings and it applies to our God. Yahweh is a name, the name of our Creator, the one we know as Jesus. Although he is God, and we approach him with reverence and respect, through use of his name we approach him in familiar terms, as a brother. If we use the title Lord we remain remote from him. Why all this bother about names and titles? Does it really change our faith in God? It may not significantly affect our faith in God but it vitally affects our relationship and our understanding. If we cannot distinguish between the actions of the Father and the Son we cannot clearly know their will for us. We will not remain close to our Creator nor understand what he is asking of us. In the present world crisis such understanding is crucial. At first sight this may not seem important but as we become familiar with his words in the Old Testament we will quickly realize the dramatic difference this makes. As a passing example of how names affect us, consider the English name Jesus. In Hebrew it is Yoshua, (or perhaps Yeshua). His parents did not say Jesus, carry this, or Jesus, clean the yard. They did not use the Greek name; they used the Hebrew name. They said, Yoshua, carry this, or Yoshua, clean the yard. If you think the name is not important consider your daily prayers: In Yoshuas name we ask it.

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This change alters our feelings dramatically. We are habituated to familiar sounds and not to reality. We love the sound of Jesus because it is so familiar. Yoshua does not carry the same familiar feelings with it. But other languages may be accustomed to Yesoos, and so on. Some readers may wonder why I use the Hebrew name Yahweh and not the anglicized form Jehovah. In medieval times English scholars used the vowel sounds from the Hebrew Adon, together with the English J in place of the Hebrew Y, to create the form Jehovah. However the name Jehovah is so misunderstood and so abused it is better avoided. The original is far better than such invented form. Our Creator gave us his name when he first began work with the Israelite tribes. When he commissioned Moses, Moses wanted to know how he would prove his commission to the people of Israel, Exod 3:13ff. God then told Moses how he was to be identified. When the people of Israel would ask who sent him, Moses was to reply, I Will Be Who I Will Be had sent him. The Hebrew words are Ahyeh Asher Ahyeh. More exactly, Moses was to say that Yahweh had sent him. Then Moses was given a command . . . This is my name forever, and thus I am to be remembered throughout all generations, Exod 3:15. How unfortunate that we forgot this commandment. We drifted from a personal relationship with our Creator. He wants us to use his personal name. He commanded that we do so. It was his way of showing how much he loved his people; he wanted them to know him personally, and to love him in return. Where does the name Yahweh come from? It derives from a Hebrew root verb, hayeh, meaning to be, or to exist. Ahyeh is the first person future, I Will Be, or, I Will Exist. The name Yahweh is from the Piel form, haveh, (or hawa). The form actually is Yhaweh, shortened to Yahweh, pronounced Yawa. Literally it means He Shall Form, or, He Shall Mold. It denotes the creative aspects of God, and of his actions in the realms of time and space. Not only does he exist, he also is the one who created and who will continue to create. In the most remote antiquity Gods name was well known around our planet. Hawa was the very ancient name for the Creator. It was used as a place name all over the planet but was lost in the turmoil of Adams default. Remnants of planetary memory still exist. We find Hawa, Syria and across the planet Hawa, Mongolia. We also find (H)awa Island, Kuwait, (H)awa, Ethiopia, and (H)awa, Okinawa. Hawaii is an inflected form of the same name. When Moses was told to use the name Yahweh it was a new designation. Hawa was the Creator of former world eras; Yahweh is the one who will create in the new world dispensations. He now takes a personal hand in the planet that was the home for his human incarnation. In many places we are told Yahweh is the name of our God: Let all who take refuge in thee rejoice, let them ever sing for joy. And do thou defend them; those that love thy name may exult in thee. For thou dost bless the righteous, O Yahweh; thou dost cover him with favor as with a shield, Ps 5:11-12.

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If we use the title Lord we do not know Gods name, hence we cannot love it. And those who know thy name put their trust in thee, for thou, O Yahweh, hast not forsaken those who seek thee, Ps 9:10. Those of us who relate to God in a personal way, as friend to friend, feel more confidence and security. We place our trust in our Creator. If we seek him in these days of planetary danger he will not forsake us. We will have confidence and trust in him, but only if we come to know him personally. And we can know him personally only if we know his name. If we had forgotten the name of our God, or spread forth our hands to a strange God, would not God discover this? For he knows the secrets of the heart, Ps 44:20-21. We forgot the name of our God. We spread forth our hands in supplication to strange gods. We appealed to science to solve our problems; it became a god to us. We appealed to national leaders to solve our problems; they also became gods to us. We expected them to save the world. We gave our labor and our devotion to them, our money and our respect. Do any of us believe that God does not know this? Can anyone believe he does not know the secrets of the heart? For God will save Zion and rebuild the cities of Judah. His servants shall dwell there and possess it; the children of his servants shall inherit it, and those who love his name shall dwell in it, Ps 69:35-36. Do Jews and Christians love Gods name today? They avoid his name and are fearful of it. They do not know their God. But those who know his name shall inherit the promised lands. Those who cannot know his name shall have no inheritance in the new world. I am Yahweh, that is my name. My glory I will not give to another, nor my praise to graven images, Isa 42:8. He tells us explicitly: Yahweh is his name. He will not tolerate the worship of the idols of science, of national power, or of material pleasures. Therefore my people shall know my name; therefore, in that day they shall know that it is I who speak; here am I, Isa 52:6. His chosen people today shall come to know his name; when they look for him he shall be with them. They shall know that it is he who speaks and he who acts. Nevermore will there be question of who is God.

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PARTIAL CONJUGATION OF THE HEBREW VERB HAYEH

The kal form, the basic verb stem: to be, to exist; hayeh, heyeh Person Singular I You (m) You (f) He (they) She heyehyeeth hayehyath hayehyeth hayeh haythah Past Plural hayeynu heyeytem hayeyten hayu Future Singular ahyeh tihyeh tihyee yihyeh tihhey Plural nihyey tihyu tihyehnah yihyu tihyehnah howeh* howah (howyah) howeem* howoth heyeh (heyeh) hayeey hayu hayeynah Present Imperative

The piel form, to form, to m old; hiwah, haweh Person Singular I You (m) You (f) He (they) She hiweethee hiweetha hiweeth hiwah hiwthah Past Plural hiweenu hiweethem hiweethen hiwuwu Future Singular Plural nihyeh nihyeyeth nihyiyeem nihyoth haweh*** hawee hawuwu haweynah Present Imperative

ahaweh n'haweh t'haweh t'hawuwu t'hawee t'hawenah y'haweh** y'hawuwu t'haweh t'hawenah

* The howeh and howeem words combined with the very ancient El to form the common Hebrew names for God, El + howeh = Eloha and El + howeem = Elohim. I highlight them in the above tabulation to show their origin. Literally, they mean God exists, or Gods exist. These were ancient forms coming down to us through the Semitic Iberi tribes. ** Yhaweh, I shall form or mold, shortened to Yahweh, (Yawa), is the name found in the Old Testament texts. This is the name our Creator gave us for his future of this world. *** Haweh (Hawa) is the form found everywhere across our planet, a place name from very ancient times. In the imperative it means He Forms! or He Molds! The implication is not one who creates the basic building blocks of the universe but one who uses those basic building blocks to create the worlds, biological organisms, and man.

JESUS AS CREATOR
Christians believe Jesus is their Lord and personal Savior, the one who came down from heaven, was born as a lowly babe, lived, died, and resurrected that we might be saved. He is the one who overcame the grave, and who offers eternal life. This concept of Jesus as Savior is stated time and again in the New Testament.

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For to you is born this day in the city of David a Savior, who is Christ the Lord, Luke 2:11. But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, Phlp 3:20. In other passages we are told that Jesus is our Lord and Savior, II Tim 1:10, Tit 1:4, 2:13, II Pet 1:11, 3:2, and so on. Christians are reassured by these passages; they acknowledge that he is greatly to be praised for his saving action. This view of Jesus is partial. He could not save unless he first created. Salvation is a work of retrieval, of salvaging that which would otherwise be lost. It is supplemental work, a task implemented in those realms which need corrective action. Without creation first there would be nothing to salvage. Salvage is necessary only because there is a fault in creation. A mistake was made, a rebellion occurred, or a divine agent defaulted. We know a great rebellion took place; there was war in heaven; Michael and his angels fought the dragon and his angels, Rev 12:7. We also know Adam failed his mission. If a rebellion took place in heaven, and if our God desired to rectify the consequences of that rebellion, he would act to bring things together again, to unite all things in himself. This would be a work of heavenly salvation. If this planet were caught in that rebellion it also would require action to save it from loss. Our God would then unite things on earth as well as in heaven. As part of that process he might offer himself for the personal salvation of his people. Thus, his saving action. He took this task directly upon himself; he did not assign it to another divine being. Jesus is concerned about his creation. He wishes to remove the effects of rebellion and default. He works to unite all things, both in heaven and on earth, that creation may return to its original purpose. Creation has a purpose; God did not create merely to gratify his self-esteem. He did not make intelligent beings with free will merely to prove his great majesty and power. His salvation effort shows that he retrieves his creation to fulfill his purpose. Three aspects of his actions can be summarized as Creation, Salvation, and Consummation. Paul mentioned them briefly in Col 1:16-20: Creation: In him all things were created, in heaven and on earth. . . All things were created through him and for him. Salvation: . . . And through him to reconcile to himself all things, whether on earth or in heaven. Consummation: He is before all things, and in him all things hold together. These three aspects of Jesus as Creator, Savior, and Consummator are necessary for him to be God. He is the Beginning, the Now, and the Forever.

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Of the three only the second receives much attention, and then only as personal salvation, the saving of the individual. His power of salvation for all creation, for the planets and stars of space, is neglected in popular theologies about his attributes and nature. Cosmic salvation is neglected because we are so ignorant about it. In this immediate discussion I shall consider Jesus role as Creator and Ruler. We cannot fail to recognize his celestial splendor. The New Testament repeatedly states that Jesus is the Creator. John gave it most succinctly: All things were made through him, and without him was not any thing made that was made, John 1:3. He is the Son who spoke to us, who was appointed heir to all things, and through whom the worlds were created, Heb 1:2. He is the image of the invisible God, the first-born of all creation. In him all things were created, in the heavens and on the earth, visible and invisible, whether thrones or lordships or rulers or authorities. All things were created through him and for him, Col 1:15-16. John saw a vision of twenty-four elders; they worshiped the one who sat on the throne. He was worthy to receive glory and honor and power, for he created all things, Rev 4:11. An angel standing upon the sea and the earth swore by him that created the heaven, the earth, and the sea, Rev 10:6. Jesus not only is Creator of all things, visible and invisible, in the heavens and on earth, he also is commander and ruler of his vast dominions. Jesus is the Son who bears the stamp of the nature of God, upholding the universe by his word of power, Heb 1:3. The writer of the book of Hebrews in 1:8 quoted Ps 45:6: But of the Son he says, Thy throne, O God, is for ever and ever. A scepter of righteousness is the scepter of thy kingdom. Those who come out of the great tribulation will stand before the throne and will serve him day and night within his temple, Rev 7:13-17. He who sat upon the throne said he would make all things new, Rev 21:5. He is Alpha and Omega, the beginning and the end. He will be our God, and we shall be his people, 21:7. But Christians are not alone in recognizing one who is Creator and Lord. Jews also know of one. The New Testament cannot be considered in isolation from Old Testament proclamations on the Creator. Isaiah says the LORD, Yahweh, is the one who created the heavens and who formed the earth and made it, Isa 45:18. He tells us again in 42:5: the LORD, Yahweh, is God. He is our Creator, the one who made us and gave us breath. We have those beautiful words from Isaiah 40:

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Who has measured the waters in the hollow of his hand and marked off the heavens with a span? Who has enclosed the dust of the earth in a measure, and weighed the mountains in a scale? Who stretches out the heavens like a curtain, and spreads them like a tent to dwell in? Yahweh answers: My hand laid the foundation of the earth, and my right hand spread out the heavens. When I call to them they stand forth together. The Old Testament shows Yahweh as Creator; it also shows him as Commander and Ruler. Isaiah saw the Lord sitting upon a throne, high and lifted up. The seraphim stood above him and called to one another, saying, Holy, holy, holy is Yahweh of hosts; the whole earth is full of his glory. Isaiah nearly fainted at the sight of the vision; he was a mortal who could not speak truth, nor did he live among those who spoke truth. He had seen the King, Yahweh of hosts, Isaiah 6. Psalms 11:4 states that Yahweh is in his holy temple, his throne is in heaven. Yahweh is a great king over all the earth, Ps 47:2. He is God; he sits on his holy throne and reigns over all the earth, Ps 47:8. He established his throne in the heavens, and his kingdom rules over all, Ps 103:19. From these passages we see that Yahweh is the Creator, God of heavenly hosts, and Lord of all the earth. There can be no doubt that he has his throne in the heavens. But what is meant by Aheavens?@ If both the New Testament and the Old refer to the same personality, as they must, they tell us that Jesus is Yahweh of the Old Testament. Jesus is Creator and Ruler of his universe; Yahweh also is Creator and Ruler of his universe. But this view creates great difficulty. Many believe that Yahweh is the Father and not Jesus. Psalm 2:7 says that Yahweh created (begot) a Son. This Son will receive the nations as his heritage. If this Son is Jesus then Yahweh must be the Father. If Yahweh is Jesus then this Son must be someone else. How do we resolve this dilemma? The question of Jesus as Yahweh is crucial to understanding. The foundations of Christian theology rest on this identification but it has remained buried through the generations. Yahweh is a personal God and a distinct personality. This fact is indicated in many Old Testament passages. Thus say Yahweh, the Holy One of Israel: Will you question me about my children, or command me concerning the works of my hands? I made the earth, and created man upon it. It was my hands that stretched out the heavens, and I commanded all their hosts, Isa 45:11-12.

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The Holy One of Israel is understood by Jews to refer to the God who made a special covenant with them. Yahweh is their Holy One. If Jesus is the Creator, as all Christians believe, and if Yahweh is the Creator, as the Old Testament passages show, then Jesus is Yahweh. On these grounds Jesus is the Holy One of Israel. But Jesus is the Holy One of Israel on other grounds. He was born as a Jew. He became the Holy One of Israel through human birth. The Old Testament passages, when referring to the Holy One of Israel, could be understood in either sense. Jews face crucial decisions. Was Jesus divine? What evidence speaks for his divinity? Is the historical record of his birth, life, work, death, and resurrection reliable? If ignored what are the consequences? Can Jews risk such grave error? Decisions for Christians are different but equally crucial. They already believe Jesus is divine. Their problems revolve around the respective roles of the Father, the Son, and a more precise understanding of the relationship between the two. Who is Yahweh? When Christians read such passages they naturally assume the Holy One means Jesus. This assumption is confirmed by the designations of Savior and Redeemer. Jesus is known as Savior and Redeemer. Isa 43:3 says that Yahweh is our Savior, the Holy One of Israel, our God. Isa 43:11 says he is Yahweh, beside him there is no Savior. 43:14 says that Yahweh is our Redeemer, the Holy One of Israel. 45:15 and 21 repeat this assertion. 49:26 says that all flesh will know that he is Yahweh our Savior and our Redeemer, the Mighty One of Jacob. Isaiah 60:16 repeats this again. If Yahweh is the Father these references to Savior and Redeemer would not mean Jesus. Many examples can be drawn of the difficulty that confronts us if Yahweh is the Father. In Isa 40:3 a voice cries in the wilderness, Prepare the way of Yahweh. Make straight a highway for our God. This would be a highway for our Father, not for Jesus. In Isa 41:17 the Father would answer his people, he would not forsake them; it would not be Jesus. In Isa 45:21 the Father would be the righteous God and Savior, not Jesus. In Isa 65:17 the Father would create new heavens and a new earth, not Jesus. But all Christians believe it is Jesus who will create a new heaven and a new earth, Rev 21:1. If this pattern were followed in all the Old Testament passages the Father would do everything; Jesus would do nothing. Jesus would be a mere bystander, watching as the Father does all the work of the universe. Obviously, this cannot be. However, the New Testament has remarks which make us pause. In Act 17:22-31 is a statement by Paul that appears to contradict the assessment that Yahweh is Jesus. He says there is a God who made the world and everything in it, one who is Lord of heaven and earth, one who gives life and breath to men. This is the God in whom we live and move and have our being. This God commands that we now repent, for he will judge the world in righteousness by a man whom he appointed. Of this fact he has given assurance to everyone by raising him from the dead.

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The only one raised from the dead, the one who will judge the world, is Jesus. Then the one Paul said was Lord of heaven and earth, the one who made the world and everything in it, and the one who gives life and breath to man this one must be God the Father. Comparing this against Isa 42:5 we are forced into the position that Yahweh is the Father. How can this be? Is the Bible confused? Was Paul confused? Is the record unreliable? Are we confused in our understanding? Jesus taught that he and the Father were one, John 10:30. He does nothing without the Fathers authority, John 8:28. He is in the Father and the Father is in him, John 10:38. All that the Father has is his, John 16:15. Jesus also taught that the Father raises the dead and gives them life, John 5:21. But he also said, as the Father has life in himself so he has given the Son to have life in himself, John 5:26. The Father gave him power over all flesh, to give eternal life to all whom the Father has given him, 17:2. Could this mean we cannot distinguish between the Father and the Son? Does Yahweh of the Old Testament represent both Jesus and the Father? Is Jesus literally and figuratively the same as the Father? Or is he the full expression of the Father in the universe of time and space? Does he completely and repletely follow the will of the Father? Is there such a blending and blurring of both the Father and the Son that we cannot distinguish between them as persons, or between their respective expressions in the realms of creation? But Yahweh is distinct. He is a discrete being, not a Godhead. In the Old Testament the word God can represent different aspects of the Godhead. But the word Yahweh is a name, it is not a title. It is not employed to represent a Godhead. It is used for a concrete and specific personality. In Ps 40:1 the writer said he waited patiently for Yahweh. He, Yahweh, inclined to the writer and heard the writers cry. This is not the action of a Godhead; it is the action of a divine personality. Yahweh is he, not it, nor them. Many examples illustrate how we lose sense unless we understand Yahweh as a concrete personality. I will sing of thy steadfast love, O Yahweh, for ever; I will proclaim thy faithfulness to all generations. For thy steadfast love was established forever, thy faithfulness is firm as the heavens. Ps 89:1-2. The Psalmist expresses his adoration of this God whose love and faithfulness are eternal. He does not believe this love and faithfulness come from an abstract Godhead; he believes it comes from a God who is a personality. Thus says Yahweh, the King of Israel and his Redeemer, Yahweh of hosts: I am the first and I am the last; besides me there is no god. Isa 44:6.

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Yahweh is a distinct personality, proclaiming his unique role in the rulership and redemption of Israel. He is the first and the last; there is none other than he. He repeats this again in Isa 48:12-13, and many other places. Rev 21 tells us that Jesus is Alpha and Omega, the beginning and the end, the first and the last. If we are to make consistent sense of the Old Testament we must regard Yahweh as either the Father or as Jesus. He cannot be both. If he is both our understanding becomes so confused we can never agree on the meaning. It becomes mystical. It loses its power to persuade our minds. We were led into the confusion by the passage of Acts 17:22- 31. Most people believe the Book of Acts was written by Luke, the physician who accompanied Paul on some of his journeys, who knew Peter, and who probably obtained much of his material from their accounts. The passage records Pauls discourse to the Athenians on their worship of unknown gods. He tells them that the God who made everything does not dwell in shrines made by men. He then describes the greatness of the God who made all things. Paul may have attempted to simplify his appeal to the Athenians, that they understand more easily the reality of a living God. But his presentation creates a dilemma. He alters the roles of the Father, the Son, and their respective powers. The Father is the one who created the worlds and gave life to men, not Jesus. Jesus is emphasized as a man and not as God. And the power to raise Jesus from the dead is placed in the hands of the Father. The power of Jesus to raise himself from the dead is not explained. We must keep in mind that Jesus said he had the power to lay down his life, and the power to take it up again. For this reason the Father loved him, and this charge he had received from the Father, John 10:17-18. Does Jesus lay down his life and take it up again of himself? Or does the Father do it for him? Although it is true that Jesus was in mortal form his power to raise himself was not an earthly power. It was a divine power in his right as Creator. Why did Paul not explain this to the Athenians? Why present his argument in this manner? Why alter the roles of the Father and of Jesus in this way? Other passages show that Luke was reporting correctly. Paul repeatedly asserts that it was God the Father who raised Jesus from the dead. See Rom 4:24, 6:4, 8:11, 10:9, I Cor 6:14, 15:15, and so on. Acts 17 agrees with Pauls letters. Perhaps Paul and the other apostles were not that careful in their ascription of the powers of the Father and of Jesus. They did not use the Old Testament passages with such exactness. They used some references in one sense, referring to the Father, and others in the other sense, referring to Jesus. They never attempted to be consistent. Thus, they unconsciously confused one with the other. They left a religious legacy that bewildered the generations. In I Tim 1:1 Paul writes that God, meaning the Father, is our Savior. He distinguishes between him and Jesus; Jesus is our hope. This difference again is invoked in I Tim 2:3- 5. Again Paul refers to Jesus as the man; he is the mediator between God and men. He also refers to Jesus as the Lord, I Tim 1:2, and so on. Jude 25 also shows God the Father as our Savior and Jesus as our Lord:

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To the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time, now and forever. Amen. In other passages the other view is taken. In Tit 1:4 Paul says that Jesus is our Savior. He also says that Jesus is our Redeemer. God sent forth his Son to redeem those who were under the law, Gal 4:5. Jesus is the God and Savior who gave himself to redeem us, Tit 2:14. Obviously there was no attempt to be consistent in distinguishing between the Father and Jesus in their saving or creating roles. Yet they are presented as separate and unique beings. These examples show the care we must exercise in accepting the New Testament literally. If we were to engage in abstract theology we might debate the complex concept of trinity, and the threefold aspects of God the Father, God the Son, and God the Holy Spirit. We might believe that we cannot distinguish one from the other. But the New Testament writers described distinct personalities, even though they were not consistent. This inconsistency was due almost exclusively to the use of the word Lord. Had they used the name Yahweh they would have been clear in their thinking and teaching. They would have left a more lucid legacy. From our earlier review of the creative aspects of Yahweh we must assume Yahweh means Jesus and not the Father. I shall draw out the implications of assuming Jesus as Yahweh and how it affects our views of both New and Old Testament passages. We will then be able to weigh the traditional view and how this created such difficulty in understanding. I shall assume that the Father is the origin of all things, from eternity past, and that the Son is the expression of the Father, his representative in the universe. God the Father is not visible to us nor could he live as a man. But God the Son became visible to us; he did, indeed, live on this earth as a man. The Father is active in the universe, in creation; he is the source of all things. But he is represented by his Son in the details of creation; the Father does not personally shape the realms of space. The universe and all things in it came from the Father, but all things came through the Son. God is Father to all but it is his Son who actively creates and administrates in the universe. He is the one who gave his human life for our salvation. The Father gave origin; the Son performed the creative acts. (I neglect the theological considerations of eternal coexistence, since such discussion goes beyond the scope of this book.)

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THE MOUNT OF ASSEMBLY

We cannot clarify the problems created by the apostles unless we look at a higher context. If we restrict our sources to the New Testament we will not arrive at understanding. Christian confusion is in the New Testament; we must go beyond it to resolve the difficulties. The apostles were not clear in their minds. They were so awed by their personal experiences they did not consider the ramifications of their views. They were so intensely preoccupied with the amazing phenomenon of God living among men the theological implications were not carefully weighed. They were firsthand witnesses to a unique event in universe history; they were primarily absorbed in teaching and preaching about that event. This is not to say they did not recognize unprecedented theological problems. Paul especially was concerned about, and assayed to discuss them. He knew the Old Testament thoroughly, in Hebrew. But he was conditioned by the cultural habit of referring to Yahweh as the Lord. He did not provide an explanation more penetrating examination might have achieved. The Book of Hebrews also attempted to discuss the theological meanings, based on a few Old Testament passages, but that Book also created problems by not fully drawing out the implications. That book concentrated on proving Jesus as the divine Son predicted in the Old Testament; it did not consider a broader study of the promises. If one accepts the New Testament as the inspired and infallible word of God one cannot question those writings. One dare not make the statements I just made. But if the New Testament is the work of men, expressing themselves according to their understanding, good or bad, it will be short of accurate revelation. This situation makes it imperative that we reexamine the Old Testament sources. We must take a fresh look at that material. I shall begin with the starry realms. This knowledge is highly confused and demands scrutiny. As an example, consider Ps 103:19. Yahweh has established his throne in the heavens, and his kingdom rules over all. It seems that Yahweh has his throne in the heavens, in the sky. However, when encountering a phrase like the heavens Christians pass over it casually. They usually regard the heavens as an undefined place where the Father resides and where the Son resides with him. The plural heavens signifies a majestic dominion of vague existence. Usually heaven is regarded as the invisible part of the universe, borrowed from Pauls phrase things visible and invisible. No one asks if heaven is inside the universe or outside it. Questions never get that far. The OT Hebrew word is shamayim, the sky, as lofty or high above. The word is plural: literally, the heavens. (The singular form heaven is not found in the OT.) It means the arch which contains the clouds, as well as deep space where the stars move. Refer to the definition by James Strong in his Exhaustive Concordance, Hebrew dictionary word #8064. It is used many places to designate the

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air as in Gen 1:26, the fowl of the air Deut 4:17, winged fowl that fly in the air Prov 30:19, the way of an eagle in the air and so on. In other places the context shows clearly that the word means the sky. In Gen 1:8 the firmament is understood as the visible arch of the sky: and God called the firmament heaven. In Gen 15:5 Abraham was asked to look toward heaven to number the stars, if he could. This did not mean that Abraham was to look toward heaven where he would find the stars placed between the earth and heaven, but that the stars were in heaven. In Gen 22:17 Abraham is told that his descendants would be multiplied as the stars of heaven. Here heaven clearly means deep space inside the universe. Isa 13:10 says the stars of the heavens and their constellations, again meaning deep space. Jer 8:2 says the bones shall be spread before the sun and the moon and all the host of heaven. Many other passages could be cited. Compare the following use of the same word shamayim with those above. Yahweh is in his holy temple; Yahwehs throne is in heaven (the heavens), Ps 11:4. Yahweh looks down from heaven (the heavens) upon the children of men, to see if there are any that act wisely, that seek after God, Ps 14:2. For who in the skies can be compared to Yahweh? Who among the heavenly beings is like Yahweh? Psalm 89:6. Shamayim may mean different things: the starry realms of space inside the universe, the invisible part of the universe, or a place outside the universe. We can go off into mysticism, or we can conclude, without error, that Yahweh resides among the starry realms of space, within the heavens. Passages in the New Testament confirm such view. In John 14:2 Jesus told his apostles that his Fathers house had many mansions. What did he mean by his Fathers house? Did he mean the universe, the regions of space? Did he mean the invisible part of the universe? Did he mean a place outside the universe? The Greek word translated as house is oikia, an abode or residence, a home. The Greek word translated as mansion is monai, also a residence or abode. The word oikia is used in the sense of structure; the word monai is used in the sense of occupancy. Jesus meant that in his Fathers residence, the structure, there are many places to occupy, to abide. If heaven is a single entity, the home of the Father, how can there be many places to abide? Would it not be one grand residence? But if the Fathers house is the universe, the creation of space and time, there could be many celestial spheres to occupy, many places to abide. Then Jesus remark has a meaning we can grasp; otherwise, it does not. If the Fathers house is outside the universe, or the invisible part of the universe, the many mansions are beyond our comprehension. Why would Jesus refer to realms we cannot comprehend? At another time Jesus said he had other sheep which were not of this fold, John 10:16. This remark is understood universally to mean he had sheep who were not Jews. The context in Chapter 10 is about the sheepfold and the shepherd. One naturally accepts that he was talking about an earthly sheepfold. However, the word is aulin; it is used about a dozen places in the New Testament. In all other cases it is translated as

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court, hall, or palace. Only in this one verse is it translated as fold. See Matt 26:3, 58, 69; Mark 14:54, 66, 15:16, Luke 11:21, 22:55, John 18:15, and Rev 11:2. Strong, in his Greek dictionary #833, says it originally meant a court, as open to the wind, and thus, by implication, a mansion. The difference in view is crucial. Does it mean court, hall, palace, or mansion, or does it mean sheepfold? If Jesus has other sheep which are not of this court, this hall, this palace, or this mansion, it makes more sense to believe he was referring to other worlds in space. This world is only one of many mansions in the universe. When Jesus told his apostles about the many mansions he said he would prepare a place for them, that where he was they could be also. Jesus obviously was reassuring them; they would not see eternal death but would live again. They would see resurrection in the place where he would be, on the many mansions in the Fathers house. But if the many mansions are inside the universe, not outside, Jesus remark would mean that he resides inside the universe, not outside. He was going to a place in the universe where he has prepared many mansions, many places to abide. He will take us there when we die. We will not resurrect into some mystical heaven outside the universe, nor into an invisible universe, but onto the mansion worlds in the sky. His remarks do not mean we will have bodies of flesh and blood. On the contrary, Paul told us we will receive celestial bodies. Paul said the glory of the terrestrial is one, but the glory of the celestial is another, I Cor 15:40. Paul told us specifically we would resurrect into eternal bodies in the heavens: For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens, II Cor 5:1. Elsewhere Paul mentions a third heaven, II Cor 12. He had an unusual experience; he also had difficulty describing it. He did not want to brag about this most amazing experience, but felt he had to tell about it. He said he knew a man who, about fourteen years ago, was caught up to the third heaven. He did not know if this was in the body or out of it. He also said this man, meaning himself, was caught up to Paradise. He saw and heard things that could not be spoken. Where was this third heaven? Was it inside the universe or outside? Was it in the invisible part of the universe? If there is a third heaven there must be a first and a second. Some persons reason that the third heaven is outside the universe. They think the first heaven is the atmosphere and the second heaven is the stars. Then the third heaven is beyond the stars. But this is a trivial explanation for an important passage. The explanation tries to avoid the implications of Pauls remark. Suppose these heavens are not vast undefined regions outside the universe, or some mystical invisible part of the universe, but real places inside the universe. Suppose they are special worlds prepared for us. If Paul saw one of these worlds, one of

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these special celestial spheres, he might have called it a heaven. He knew there was more than one; otherwise he would not have said it was a third heaven. For him this sphere may have appeared as a heaven, a place of great beauty and grandeur. Paul used the Greek word ouranos for his third heaven. It means the sky, the place of the stars. Like the Hebrew word shamayim its meaning has changed with translations and habitual usage over the centuries until today we do not recognize its original purpose. The third heaven was a third place in the sky. Other passages confirm the suggestion that the kingdom of heaven is among the stars of space. Naturally, this world is a part of that kingdom, since it also is a sphere revolving in space. Isaiah 14:12-14 says Hillel ben Shachar, literally, Morning StarCSon of Dawn, desired in his heart to ascend to heaven, above the stars of God. He wanted to set his throne on high, on the Mount of Assembly in the far north. He would ascend above the heights of the clouds and make himself like the Most High. Although the stars of God might refer to celestial beings the context suggests the stars of the universe, the shining orbs of space. The phrase above the stars and above the heights of the clouds could be understood to mean outside the physical universe, but it also could be understood to mean above the clouds and the stars within the universe. The term far north lends support to this idea. The far north is a specific spatial direction. We can conceive of direction within the universe, a physical characteristic of space, but we cannot conceive of direction for realms outside the universe or for the invisible part of the universe. The ancient writer would have had similar difficulties. He could not assign a far north to existence beyond our conceptual framework. Psalm 48:1-3 also speaks of places that must be inside the universe. There is a city of our God, a holy mountain, beautiful in elevation, and a joy to all the earth. It is Mount Zion in the far north, the city of the Great King, the citadel of Yahweh our God. Again we see that the heavenly Mount Zion is in the far north. How could it be in the far north if it were outside the universe? This is where Yahweh, the Great King, resides. Psalm 46:4 also speaks of the city of God, the holy habitation of the Most High. Rivers flow through this great city; they make glad the city of God. If rivers flow through this city we should expect them to be real rivers, not mystical rivers. If there is a city, we should expect that city to be on a celestial sphere somewhere within the universe. How could rivers and cities be outside space and time? The Book of Hebrews in the NT alluded to this city. In Heb 11:10 the anonymous writer, perhaps Paul, said that Abraham looked for a city which has foundations. The word means real, literal structures. The builder and maker of this city is God. Heb 12:22 states that Mount Zion is the city of the living God, the heavenly Jerusalem, where innumerable angels assemble in festal gathering. The writer of this passage understood God as living inside space, among the starry realms.

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When Jesus said he would prepare a place for us he said we would join him in the heavenly realms. Since the city of God is in the far north, with real, literal foundations, and with real rivers flowing through it, we also will live in that city among the stars. When we resurrect we will journey on to other worlds in space. These worlds are the same as those to which Abraham went, the ones to which he looked forward. As Jesus said, if it were not so he would have told us. Still other passages show real, literal places of abode for divine beings inside the universe. In Ezekiel 28 is a description of a divine being that walked among the stones of fire on the holy mountain of God. Many different precious stones were his covering. He was the signet of perfection, full of wisdom, perfect in beauty, and blameless in all his ways from the day he was created until iniquity was found in him. His heart became proud because of his beauty; he corrupted his wisdom for the sake of splendor. He was in the garden of God, in that heavenly Eden. Then he was cast as a profane thing from the mountain of God. This divine being inhabited a world fashioned for time. Precious stones and crystalline materials were his covering. He was on one of those administrative spheres that swing in their orbits to rule over the worlds made for human habitation. How unfortunate that astronomers cannot find these whirling administrative worlds in their telescopes. Further support for many worlds in space is found in Gen 2:1. When God finished creating there were the heavens and the earth, and the host of them. This host refers to the blazing orbs of space and the worlds that circle them. Psalm 33:6 also says that Yahweh made the heavens by the word of his mouth, and all the host of them. KJV says in Heb 11:3 that the worlds were framed by the word of God. Heb 1:2 says that the Son also made the worlds. The translations do not all agree. Literally, in Greek, Heb 11:3 states that God, by the word of his mouth, adjusted the ages. Heb 1:2 says literally that the Son made the ages. The Greek word is eon, a measure of time. Heaven beyond space and time would not have eons or ages as we understand them. Adjusting the ages must refer to the dispensations of time, dispensations of the physical universe. Places outside the universe do not have space and they do not have time that needs to be adjusted. We have other evidence for celestial affairs conducted inside the universe. John said he saw a sea of glass mingled with fire; those who had conquered the beast stood beside the sea of glass with the harps of God in their hands. How could this huge crystalline structure with such unusual lighting be outside the universe or inside the invisible universe? How could the harps of God be mystical spirit forms? (These harps are not necessarily musical instruments; they may be instruments for celestial communication.) John also saw a great Jerusalem coming down out of heaven. In that future day it will be placed upon earth to serve as a light by which the nations will walk. It too will be composed of huge crystals, with paving like unto pure gold, clear as glass, Rev 21:10-27. When that great event takes place the nations will no longer doubt the reality of God supervising his creation from inside the universe, from among the starry realms of space.

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The biblical evidence shows that Yahweh resides on a celestial sphere; he rules his vast dominions from that place. That sphere has a city, it has rivers flowing across its surface, and it has residential structures of exquisite beauty, in stones of fire. Paul said in I Cor 2:9: No eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him. How could we deny those beautiful words from Isaiah? Who stretches out the heavens like a curtain, and spreads them like a tent to dwell in? Our God, Yahweh of hosts, did indeed stretch out the heavens of space; he spread them like a tent to dwell in. He not only made them for us to dwell in but he made them also that he might dwell in the midst of his mighty creation. Lest any should be lead astray, please note that this discussion is not intended to imply that God is a physical or material being. He is not; he is a spirit being. But spirit beings may use the material constructions of space as their temporary abodes while they prosecute the programs of time. Spirit beings originate outside the realms of space and time but they reside in their creations until those far reaches of the distant future when all shall be consummated. (C. S. Lewis built a theme of spirit beings occupying the physical orbs of space in his fictional Space Trilogy, where he said he published Ain the form of fiction what would certainly not be listened to as fact.@ The italics are his.) When we travel to the mansion worlds in the sky we shall not complete our eternal careers. Those worlds are merely stepping stones toward Paradise and the Father. We have a grand and glorious career open before us if we can qualify. This view of the heavenly realms explains the remark by Jesus; he said that no man could come to the Father except by him, John 14:6. We must traverse a full heavenly career inside this universe under the eye of our Creator before we are ready to meet the Father. Would we limit the majesty of God to one small world? Would he create the vast stretches of space, with untold billions upon billions of suns and galaxies merely to populate it with one small inhabited world? We cannot be the center of the universe, although we may have been uniquely honored to host the Creator when he lived here as a man. But what strange welcome we gave him. We condemned him for political reasons and then hung him on a cross, to die in torture, like a common criminal.

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THE CELESTIAL HOST

Throughout the Old Testament one finds the phrase Yahweh of hosts, or, as the translations would have it, LORD of hosts. Yahweh is Lord and God to vast numbers of celestial beings. The phrase Yahweh of hosts graphically states the difference between our God and the pantheistic gods of ancient times. Those gods may have a retinue of lesser gods but the concept of a host of divine beings is not understood in the degraded mythologies. Modern godless scholars would equate Yahweh with those mythological gods; in so doing they fail to recognize the majestic presentations of the Hebrew writings and the great truths they portray. The Bible describes a living God; folklore knows only debased myth. This is the reason the Bible has such strong appeal. People everywhere know instinctively that those writings are more than human invention. They have origin from other than human imagination. Although they may be short of explicit revelation they offer us views of time, of creation, and of the activity of celestial beings not found in other world literature. They are truly holy. Where are the celestial hosts? Are they domiciled on universe administrative worlds? What are their functions in creation? What are their assignments? Do they work on material worlds like ours? Why is their existence necessary? Did God create them merely to gratify a creative urge? Does he need companionship? Does our Creator need other celestial beings to help in universe activities? Is it possible he does not perform every task himself? Although biblical information is sparse it offers some insight into these questions. The phrase innumerable angels in festal gathering, Heb 12:22, carries with it images of divine beings gathered in celebration. Imagine their joy in the majesty of the grand panorama of the universe and in the fact of creation. But for all their grandeur the physical realms of space must be inferior to the home of all origins, to Paradise. Although spirit beings operate within the physical realms they are not physical. They must originate from places other than this material universe. Furthermore the physical universe could not have been created from inside the universe; all material creation had to proceed from a higher level, from outside the universe. The term heaven could rightly designate those other places and is the usual view. However, we must give full regard to the activities of spirit beings who are associated with the management of physical affairs and the care of material creation. They remain close to their field of activities. Many activities must be current in such a vast universe. We would not expect one divine being to be engaged in the full and detailed management of this diverse enterprise. Our Creator made the worlds but he also must manage them. He uses a vast celestial host to help him.

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For although there may be so-called gods in heaven or on earth, as indeed there are many gods and many lords, yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist, I Cor 8:5-6. Paul knew there were many gods and many lords in heaven, in ouranos. But who called them gods; who knew them as lords? The Jews did not know celestial beings as gods; they did not call them lords. The Hebrew people knew only one Lord, Yahweh. The Greeks knew many gods; indeed they used the title lord for many of their gods. The Greek god Adonis received his name from the Semitic Adon; literally the name meant Lord. Are these the gods and lords Paul talked about? Was his reference a general designation for the mythological gods of surrounding people? If so, why did Paul give credit to them? Or was Paul using the term as a way of identifying the many celestial beings of the starry realms C gods, so called? Is it possible the mythological gods of the pagan world were debased memory of the real gods and lords of the heavenly realms? Were those myths a remnant of tradition from times long ago? For Paul they were not true gods and lords; they were gods and lords, so-called. They commanded respect but they were not to be worshiped. Paul knew to whom our allegiance belonged. There is one God, the Father, and one Lord, Jesus. All things are from the Father, and all things are through Jesus. Paul used the words gods and lords in the sense of divine beings of administrative authority and rulership. He used the phrase the god of this world in that same manner, II Cor 4:4. The god of this world was once the spiritual administrator of this planet. But now he blinds the minds of unbelievers to keep them from seeing the light. Unbelievers are all those who do not believe that Jesus is the Lord of all creation. But unbelievers also are those who do not believe in the mighty celestial beings of the heavenly realms. We might know Jesus as our Lord and personal savior but if we do not know him in his great glory as God, Yahweh of hosts and Lord of all creation, we do not truly know him. Then we also are blinded by the god of this world. The existence of heavenly kingdoms and the partitioning of administration was mentioned by Paul several places. In Eph 1:20-21 he describes those things the Father accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places far above all rule and authority and power and dominion. . . Paul was not speaking of earthly rule and dominion; he meant heavenly rule and power and dominion C inside the realms of space and time. In Eph 3:10 he says that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.

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In Eph 6:12 he said we do not contend against flesh and blood, but against principalities and powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. What is a principality? It is a smaller state ruled by a prince and usually part of a larger empire. Theologians would deflect the full significance of Pauls phrase by saying that it is an order of angels. They would deny the rulership and focus our attention on a vague and innocuous word. We have no trouble with angels but we have many problems with heavenly rulers and authorities. Our religious notions are mystical; we would prefer to keep them that way. When we carefully examine the Greek text we find that principalities are rulers; they are heavenly princes. The powers are authorities who have jurisdiction over heavenly dominions. In Col 1:16 Paul emphasized the fact of heavenly rulerships, kingdoms and dominions, for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities. References to celestial administration are not limited to Paul or the New Testament. They are also found in the Old Testament. Several Psalms speak of Yahwehs lordship over the gods. 95:3 says Yahweh is a great King above all the gods. 84:7 and 136:2 say he is a God of gods. Psalm 138:1 is a praise unto Yahweh, before all the gods. Psalm 86:8 is definite: There is none like thee among the gods, O Yahweh, nor are there any works like thine. Many persons conclude that these passages could not refer to celestial beings. After all, there is only one God. They judge that the passages must refer to earth gods, perhaps the Canaanite gods of surrounding tribes. If there is only one God these other gods must be manmade. Indeed, for us, there is only one God, but there are many gods and many lords, so-called, in the heavenly realms. The Psalms do not compare the grandeur of Yahweh to the idols or mythological images of this world. They compare him to the gods of the celestial realms. These celestial beings are called gods because of their divine status and their lordship in the heavenly places. They are immortal, with heavenly powers; they have a right to be regarded as godlike in their existence.

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However, they are not to be worshiped. They may be godlike, but they are beings who also serve in creation. They may command great respect from us but they are not God. Only God the Father and God the Son should be worshiped. When John fell down at the feet of the mighty being he was told not to do it; that mighty being was a fellow servant also, Rev 19:10. See also 22:9. No passage in the Bible is more graphic than that of Psalm 82. It is a remarkable revelation of the gods of the heavenly realms. It also speaks about heavenly beings who are called the Sons of the Most High, divine Sons of celestial status. (Here I follow RSV.) 1) God takes his seat in the divine council. This is not a human council, nor an earthly council. It is an assembly of the gods. 2) In the midst of the gods he holds judgment. Our God, Yahweh, is the one who judges among the gods. He is the one who rules and commands. He is the one who sets policies and puts forth mandates. He delegates power and authority. He administrates his creation. He is Lord and King over all his vast dominions. 3) How long will you judge unjustly and show partiality to the wicked. A question is asked of God. How long will he continue with the present state of affairs? How long will he let the rebellious Sons continue in their wicked ways? When will he unite all things in heaven and upon earth? A plea is made: 4) Give justice to the weak and the fatherless. Maintain the right of the afflicted and the destitute. Rescue the weak and the needy. Deliver them from the hand of the wicked. The humble and weak of the world need Gods help. They need a divine shepherd to deliver them from the affliction and woe of the present age. They follow their days of life without comprehension and without understanding. 5) They have neither knowledge nor understanding; they walk about in darkness. Because of the sins of his created Sons, and the sins of man, the foundations of the earth are shaken. Then God speaks to his rebellious Sons:

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6) I say you are gods, Sons of the Most High, all of you. Nevertheless, for your great wickedness, you shall die like men, and fall as any earthly prince would fall. Our God will bring judgment against those fallen heavenly Sons. They shall die like men. At last the exclamation goes forth: 7) Arise, O God, and judge the earth. To thee belong all the nations. For generations the celestial host have been lumped together into one grand category called angels. There was no attempt to distinguish among them, nor to perceive their roles in heavenly administration. We know there is a celestial personality called Gabriel. We know there is another called Michael. We also know there is a whole order of beings called Melchizedek, Psalm 110. But we fail to examine the information given us. Much understanding can be obtained but we neglect to draw it out. Gabriel is a divine being of high rank. His name appears four times in the Bible, twice in Daniel and twice in Luke. In Daniel 8:16 Gabriel is commanded to make Daniel understand the vision he had seen. In 9:21 Gabriel came while Daniel was praying in the evening. In both visits his mission was to give Daniel understanding and wisdom. The vision in Dan 8 is about a great power which is to arise; this power will be so great that it will grow as high as the host of heaven and cast some of them to the ground. It will magnify itself even to the Prince of the host. In the latter part of Dan 9 Gabriel describes the future of the people of Israel and the holy city. In this forecast Gabriel also describes the fate of our former Planetary Prince. Both visits by Gabriel concerned important events in the destiny of our planet. These are of great concern in the heavenly realms because this planet was the setting for the incarnation of the Creator and because he has taken it under his wing. We are his special ward; the entire universe watches with keen interest the events unfolding on this planet. Gabriel is an important agent in these affairs. In Luke 1 Gabriel comes on a special errand to tell Zechariah that his wife Elizabeth will bear a son and that his name is to be called John. Later he comes to tell Mary that she will be the mother of Jesus. Here Gabriels visits are connected with the human birth of our Creator. This assignment was not delegated to a low order being or an ordinary messenger. It was reserved to a being of high rank in the celestial realms, perhaps of rank second only to Jesus. Michael is another divine being who is of high rank. Jude 9 calls him an archangel. The title means chief angel, a commander of the celestial host. If Jude was not informed of these matters he would not have recognized Michael as a glorious celestial being of great authority. Because of the imprint of infallibility we believe Jude was divinely inspired to call Michael an archangel. In this manner Jude sidetracked full examination of the role and status of Michael. He is of highest rank.

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In Rev 12:7 John tells us a war rose in heaven, Michael and his angels fighting the dragon and his angels. Although this was not a physical war as we know war here upon earth, it was devastating in the losses among the celestial host. A third of the stars of heaven, the heavenly host, were swept down by the tail of the dragon, Rev 12:4. Again this passage leads us to believe that Michael is merely an angel. However if we examine the biblical information in greater detail we obtain a better insight into this mighty being. The events described in Revelation suggest that Michael is of the highest rank, above all other celestial beings. The celestial host were engaged in this heavenly warfare; Michael led the holy forces. His name in Hebrew means He who is God. But what personality would deserve such a name? (To reduce the implications of the name Michael godless scholars translate it as He who is like unto God. However, by inference, it carries the same meaning.) In Dan 12 we are told that Michael will rise at the time of the great tribulation. He is the great Prince who has charge of your people. KJV says the great Prince which standeth for the children of thy people. The phrase, The children of thy people, suggests the offspring of the Jewish people then living in Babylonian captivity. Some may feel that Michael has charge of only the Jews, since Daniel was a Jew, and the passage refers to thy people. But might the phrase thy people refer to all the people of the earth? Why would a celestial being of such high status, one who is commander of a host of heavenly beings, one who is God, be in charge of only the Jews? Why not all the people of the earth? Who has charge of this earth? Is it not Jesus? Did he not take it under his wing when he lived here as a man? Did he not come to save the world? If the phrase your people refers to all the people of the earth, and if Jesus took charge of this planet, then the passage suggests that Michael is a heavenly name for Jesus. This suggestion is supported elsewhere. Daniel 10:21 says Michael is your Prince. Again, it is difficult to accept that Michael is Prince merely to Jews. If this chief of the heavenly host is a mere Prince of the Jews then Jews would, indeed, be special people. But who is our Prince? Do we not have a great Prince who resigned his heavenly authority for a short while to live among us as a man? Is Jesus not our great heavenly Prince, Acts 3:15 and 5:31 in KJV? If Michael is the one who will arise at the time of the great tribulation what relationship does he bear with Yahweh and with Jesus? Isaiah 33:10 says that Yahweh will arise when the people will be burned with fire. This is the time of the great judgment. Zephaniah 3:8 confirms this. It is Yahweh who will arise as a witness when he gathers the nations and assembles the kingdoms to pour out all the heat of his anger. The earth will be consumed in this raging fire. The New Testament also says that Jesus will appear at the time of the great planetary judgment. The Son of man will come on the clouds of heaven with power and great glory; he will send out his angels with a great trumpet call, Matt 24:30, 31.

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If Jesus is Yahweh, and if Michael displays the same role as Jesus and Yahweh, then these several passages show that Michael is of the highest rank. Equality appears between Michael, Jesus, and Yahweh. The three names apply: 1) to the incarnate being, Jesus, 2) to the Creator, Yahweh, and 3) to the one who administrates the heavenly realms, Michael. These are all distinguishing names for the same personality in his different roles as Savior, Creator, and Administrator-Consummator. Paul made a curious remark. He said he refused to practice cunning or to tamper with Gods word, the Old Testament. He made open statements of truth that every person should consider in their conscience before God. He admitted that his gospel was veiled but only to those who had been blinded by the god of this world. This was to keep them from seeing the light of the gospel of the glory of Christ, who is the likeness of God. II Cor 4:4. Pauls phrase, Awho is the likeness of God,@ carries the same literal meaning of the Hebrew name Michael. (The phase is Awho is the image of God.@) But Paul does not expand upon it. If he intended a reference to Michael there is nothing in his surviving letters to support the idea that he recognized a connection between Michael and Jesus. Paul feared accusations that he was tampering with Gods word. He recognized that if he presented open examination of the Old Testament passages this charge would be leveled against him. The same problem afflicts this work. If we dare draw out the full significance of the information God gave us we will be accused of tampering with Gods word, not because we are false, but because the sleeper does not like his dreams disturbed. It is all according to that spirit of deep sleep; woe to him who may open eyes to the light of day. All persons in good conscience must decide if we tamper with Gods word. The suggestion of Jesus as Michael does, indeed, lead to great difficulty. Dan 10:13 says that Michael is only one of the Chief Princes. There are others like him; he is not unique nor alone in his heavenly rank. The phrase Chief Prince means one who is a Prince of princes. This is like a King of kings. Since Michael is a celestial being, a Chief Prince, and since princes are lords, and there are many gods and many Lords in the heavens, he would be a Lord of lords. But who is King of kings, Lord of lords, and God of gods? Is this not Yahweh and Jesus referred to in so many passages? Deut 10:17, Ps 136:2-3, Dan 2:47, I Tim 6:15, Rev 17:14, Rev 19:16, and so on?

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CHAPTER TEN Melchizedek as Messiah THE DIVINE SONS OF GOD

When we consider Johns remarks about Jesus creating all things and, furthermore, when we consider Pauls remarks about his being far above all rule and authority, power and dominion in the heavenly places, we must remember that Jesus, as Creator, brought all things into existence, including the vast celestial host. All those so-called gods and lords would be his divinely created children. They would be spirit Sons of the Creator, and since the Creator is God, they would be divine Sons of God. This concept is foreign to both Jewish and Christian thought, yet it shows in the Old Testament. Yahweh was speaking to Job: Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements? Surely you know! Who stretched the line upon it? On what were its bases sunk? Who laid its corner stone? When the Morning Stars sang together and all the Sons of God shouted for joy! Job 38:4-7. Few scriptures surpass the majesty of that passage. It is a testimony of resounding praise to our Creator. Where were any of us when he laid the foundations of the earth? Can any of us answer? Do any of us have understanding? Who determined its measurements? Who stretched the line to define its foundations? What holds it swinging in the vast stretches of space? Who is the source of glory? Jesus created in the dawn of time. His creation was a wonder and a beauty. Gods divine children exalted in the majesty and the glory of that stupendous event. The Morning Stars were there. They watched as it came forth. They sang together in praises to God. The Sons of God were there. They shouted for joy as creation leaped into being. Who are these Morning Stars? Who are these Sons of God? They exist when time begins; they cannot be human mortals. They must be divine beings. Hillel ben Shachar, Day StarCSon of Dawn (Lucifer) was there. He was a Morning Star, a glorious celestial Son. But he wanted to ascend above the stars of God. He laid the worlds low. Now he has been judged. The divine Sons of God are mentioned elsewhere in the Old Testament. Job 1:6 and 2:1 say these Sons presented themselves before Yahweh. Satan also came among them; he too was a created Son.

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Many persons debate the meaning of the Sons of God in Job. They understand them as human mortals. But the setting is one of new creation; our world does not yet exist. They present themselves before Yahweh. When Satan comes in also among the Sons of God many believe he is presenting himself as a tempter among men, earthly sons of God. But the passage shows an assembly of divine beings; Satan is among them. They gather on the Mount of Assembly; they assemble in festal gathering. We human beings consider ourselves to be Gods children, his sons and daughters. The New Testament writers stated that we are sons of God. John mentioned the children of God, I John 3:10, 5:2. Paul also used this phrase several places, Rom 8:16, 9:8, and so on. In Gal 3:26 he used the phrase sons of God. He also used this phrase in Rom 8:14, and then, in discussing the Spirit leading the children of God, he makes a curious remark: I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. What did Paul mean? He is speaking about the present sufferings. They are not worthy to be compared to the glory that will be revealed. Something great will happen on our planet. The creation waits for this great event. At that time the sons of God will be revealed. When the KJV translators met this passage they said the glory will be revealed in us. But the preposition is debatable; the Greek word eis is an imprecise form; it could mean to or into, it does not necessarily mean in or within. Did Paul mean a new planetary dispensation would bring human mortals out of their bondage of sin and wickedness to the bright glory of holiness and righteousness? Are we not now the sons of God? The apostles believed we were. How, then, can we be revealed as the sons of God? Will we be revealed in more glorious form? The phrasing shows the future; the creation waits with eager longing. There will be new revelations on this world in ages to come. Is it possible Paul was hinting at the revealing of the divine Sons of God? If so, why not discuss it? Why leave it hanging with such a bare hint? If we, his created mortal children, are worthy to be called sons of God, then surely his created divine children are also worthy to be called Sons of God. Why should the appellative not apply to those beings who inhabit the heavens and assist in its administration and control? They rightfully should be called Sons of God. The difficulty is this. The generations gave no thought to these matters. Christians concentrated on preaching the good news of Jesus birth, life, death and resurrection. Little attention was paid to the realms on high. When questions were raised about divine beings they usually were passed over casually and relegated to third order importance in Christian and Jewish theologies. With this attitude, all divine beings became angels. After all, what did it really matter in our relationship with God? We were concerned with personal salvation; we were little concerned with activities in the celestial realms.

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Now something new is happening. We are about to enter a new age. The conditions are different. We no longer can devote ourselves exclusively to personal salvation. This planet is about to experience more open contact with the celestial realms. Great events are unfolding but we are not ready for them. We are in a deep sleep. As C. S. Lewis said:

A The present celestial year is to be a revolutionary one. The long isolation of our planet is nearing its end. Great doings are on foot.@
If we are to become a part of the new world, if we are to contribute to the cause of our Creator, if we are to dedicate our lives to his service then we must learn more about his activities, his plans, and his purpose. We cannot learn, we cannot understand, we cannot contribute unless we are willing to face new revelations, place them into proper context, and learn how they affect our understanding and our decisions. As an illustration of the confusion that confronts us, consider the passage of Genesis 6:1-4. This refers to sons of God also, but different from those of Job. These sons are physical; they saw that the daughters of men were fair and took them to wife. Children were born; those children became the mighty men of old, men of renown. These sons of God are distinguished from the daughters of men. They carry genetic strains that uplift human stock. They produce a mighty race. Would such mighty powers come from an ordinary human race? Where are the remnants of that race today? Are they submerged among other people? If these sons of God were not ordinary men where did they come from? They must be physical if they mate with earth women. But the other Sons C the Gabriels, Michaels, and Melchizedeks C are spirit beings who could not mate physically. These physical sons show there are different ranks, different functions, and different beings who inhabit the heavens. There is a great kingdom up there, but we would prefer not to know about it. The possibilities are truly disturbing. The origin of the sons of God in Gen 6 must be from material worlds in space. They could not be from spirit worlds outside space or from an invisible universe. Further insight can be obtained from other passages. Psalm 29:1 also shows there are divine Sons of God. Ascribe to Yahweh, O Sons of God, ascribe to Yahweh glory and strength.

Psalm 89:6 has: For who in the skies can be compared to Yahweh; who among the Sons of God is like Yahweh.

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The translations do not give us accurate renderings of these passages. They use such phrases as ye mighty and heavenly beings; they avoid showing divine Sons. By avoiding the reality of these divine Sons the translations practice deception. How truly unfortunate. To understand how this deception came about we should consider the Hebrew words for God. The first is Eloa, pronounced Eloah or Eloha. This form is singular; it is rarely used in the Hebrew text. The form used most often is plural Eloim. Although Elohim is plural it is understood to mean singular God in a majestic sense. A shortened form, El, is also often used. The plural of this form is Elim. Examples of El translated as God are found in Ps 5:4, 77:9, 78:7 and many other places. Difficulty surrounding these forms is shown by Josh 22:22. The words are El, Eloim, Yahweh, in that order, repeated twice. RSV renders this: The Mighty One, God, the LORD! The Mighty One, God, the LORD! KJV renders it: The LORD God of gods, The LORD God of gods. Since El is not plural in this passage and had to be translated as singular God, KJV chose to translate Eloim as gods and not God, technically correct but violating the habitual translation of the word. Ps 29:1 and 89:6 have the phrase benai Elim, literally sons of gods. KJV translated this phrase as O ye mighty in 29:1 and sons of the mighty in 89:6. In the first case they ignored sons completely. In neither case did they translate Elim as God, or even gods. The context in both passages is heavenly. Therefore, they knew the statements were about divine beings. To support traditional views of a one-and-only Son of God they had to avoid Sons of God. This dilemma led to their deceptive forms. RSV avoided the problem by translating O heavenly beings and heavenly beings. In both cases they ignored sons while maintaining the plurals. (RSV has footnotes showing sons of gods, perhaps supporting godless scholarly views that the passage should be understood as referring to pagan gods.) Christians avoid this knowledge because they believe there is only one Son of God, Jesus. Jews avoid it because they forgot the action of divine beings who worked with them during the Exodus. Both Christians and Jews would prefer not to look at these realities. If both continue in this blindness they cannot lift their minds to higher visions; they cannot fulfill Gods purpose. Christian belief is well expressed by John 3:16: For God so loved the world that he gave his only begotten Son, that whosoever believeth in him shall not perish but shall have everlasting life, John 3:16. This is the most famous of all New Testament passages. It is the foundation of Christian faith.

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But even this passage has problems. To reinforce traditional views, RSV ignored the Greek word begotten and used instead the only Son of God. However, the Greek text has the word monogene, only begotten, or only-born. RSV was following the prevalent Christian notion that Jesus is the only divine Son in all creation. This notion began with the apostles and has been reinforced in every succeeding generation. When Christians read this passage they assume it means that Jesus is the only Son begotten by the Father, where begotten really means created, or brought into being. However, the phrase used by John does not necessarily mean begotten by the Father. It could just as well mean only begotten in the sense of human birth, literally only-born. In the latter view it means Jesus was the only divine Son of God who was born of an earth woman. He was the only divine being of human birth on this world. He is a divine Son who submitted himself to life in the flesh. He is different from other divine Sons. He is unique in his universe experience. He left his throne on high to be born as a lowly babe of the world and to serve as a man among men. He is greatly to be praised for his gift to us, as the premier example of ultimate service to the Father and to his created children. (Serious scholarly debate has revolved around monogene. Some ancient Greek texts show this word being used as only and not as only begotten. However, those studies ignore the possible influence of the New Testament on post-apostolic writers.) The statement in Psalm 89:6 has other implications. If Yahweh is the Creator he created many divine Sons. When the Psalm asks who among the Sons of God can compare to him it is comparing the created Sons to him. They cannot compare! If Jesus is Yahweh and Jesus is a Son of God then Yahweh is also a Son of God, the firstborn of all creation. He is the highest of divine Sons, a Son who created. He is a Creator Son. He is a glorious and majestic Son of the Father, a great Son of God. He is our Creator and our Lord. He is our Savior and our God. He is God the Son. Considered from this viewpoint the statement in Psalm 89:6 can be taken another way. Yahweh may be only one of many Sons created by the Father, as Michael is one of the Chief Princes. If the Father can create one Son he surely can create more than one Son. We do not demean the Fathers creative powers by conjecturing that he may have created more than one Son. In fact, by admitting that he could create a host of divine Sons, we elevate his power and his glory. If the only-begotten passage in the Gospel of John refers to human birth, and not divine birth, there is no biblical limit on the Fathers creative powers. (Theologically, an infinite God would have no limits on his creative powers. To limit him to one Son would restrict those infinite powers.) Another illustration of these problems is found in Paul. He said Adam was a type of the one who was to come, Rom 5:14. He meant that Jesus and Adam were both divine Sons. Adam was not of human birth; he was of divine creation. But Adam was made of dust (material substance and biological molecules) while Jesus was a high spirit being. Other passages present similar difficulty to traditional views. Many believe the Ancient of Days in Dan 7:13 is the Father. We know from the remarks that this Ancient of Days is a divine being of high celestial status, an administrator within the realms of space and time, a universe authority. Therefore, he cannot be the Father; the Father cannot live within his own creation because he is the one who sustains and upholds it.

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Neither is the Ancient of Days the Son. One like the Son of Man was presented before him. He must be different from the Son of Man. Would one Son of Man be presented before another? Whether this Son of Man was Jesus or another being we cannot say; we only know he was like the Son of Man. If he were not Jesus then there are other divine beings who are like Jesus in their roles and in their functions, suggesting again that Jesus is not the only Creator Son.

MELCHIZEDEK
In preceding discussions we considered specific examples of divine Sons, normally regarded as angels. Gabriel and Michael are beings of high celestial status. Unfortunately the available material is scanty. In fact, it has done more to confuse than to enlighten us. If only we had more information on celestial beings and their function in universe affairs. One could rightly say the biblical information is more puzzling than helpful. In this section we shall consider another divine Son, one who serves in a different role. The evidence again is not clear. However, it tells us there is a whole order of these Sons. Examination of the few biblical passages opens crucial questions about the supposed role of Jesus. The great issue of the Messiah and the heart of Christian belief is exposed. The setting is clearly captured in Psalm 110. Yahweh says to my Lord: Sit at my right hand until I make your enemies your footstool . . . Yahweh has sworn and will not change his mind: You are a priest for ever after the order of Melchizedek. We can recognize immediately the difference in view that results when we separate the words by their proper translation. Yahweh is making the statement. If Yahweh is Jesus, Davids Lord is Melchizedek, not Jesus. Melchizedek is the priest forever, not Jesus. This is one of the most important passages in the Bible. It is a major pillar in the belief that Jesus is the Messiah. Peter thought this was Jesus, Acts 2:34. I Cor 15:25 and Eph 1:20 suggest that Paul believed this Lord was Jesus. It was a hinge-pin for arguments in the Book of Hebrews. It influenced the thinking of all Christian generations since the time of Jesus. And it possesses the potential to completely alter our understanding of celestial roles. We first meet Melchizedek in Genesis 14. Chedorlaomer, king of Elam, had a confederacy of tribal kings in the land of Canaan where Abraham dwelt, including the kings of Sodom, Gomorrah, and other towns around the Dead Sea. The king of Sodom and the neighboring tribal states rebelled against Chedorlaomer. In an attempt to retain control the king of Elam fought the rebel kings and defeated them, carrying away people and goods. The defeated kings called upon Abraham for help. Abraham was not slow in response; his nephew Lot was one of those taken away as a prize of battle. Abraham pursued Chedorlaomer, defeated him, retrieved the spoils and brought them back to the king of Sodom. In grati-

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tude the king of Sodom proposed that he would take the captives and Abraham would have the goods. But Abraham wanted nothing to do with it lest the king of Sodom accuse him of getting rich off the kings property. Abraham wanted only the cost of the operation. In the middle of this account is the very brief remark on Melchizedek, verses 18-20. If these verses are removed from the text the story of Chedorlaomer becomes one continuous piece without interruption. We can only guess why the Hebrew scribes placed this short piece into this account. Perhaps they did so because Melchizedek is identified as king of Salem and thus would be part of the tribal federation in that area. (Salem was the original site of Jerusalem.) Although this Melchizedek was known as the king of Salem he was also called a priest of God Most High. He was glad for Abrahams victory; he blessed Abraham by the God Most High, and he blessed the God Most High for delivering Abrahams enemies into his hands. From the context it seems that Chedorlaomer was a troublemaker; Abraham had rid the countryside of that nuisance. Abraham held this Melchizedek in high regard; he gave him a tenth of everything. This tithing practice carried down to our own day. Abrahams gift shows that he supported this priest. Melchizedek probably had an established operation if Abraham offered support. The tithing suggests a school or religious center. It also suggests that Melchizedek received support from other persons. He probably was well known and respected in the region. He definitely was a physical being. When he brought out bread and wine to celebrate Abrahams victory he did so as a physical creature, someone who ate bread and drank wine. We cannot decide from Genesis 14 exactly what is meant by priest of God Most High. In its generic sense priest denotes a religious function: an individual who represents man to God, or God to man, or an intermediary between the two. It could mean a person devoted to God but who is elected by the community. It could mean a person appointed to this function by God, as in the Aaronic (Levitical) priesthood of the Hebrews. Or it could mean a heavenly being, appointed by and representing God, who comes down here on a special mission. Literally the Most High God is the highest of the gods, the God of gods and, from this view, would be Yahweh, our Creator. Melchizedek could have been representing Yahweh. If he acted in a religious role Abraham may have recognized him as a priest. Now consider Psalm 110 again. This Psalm describes a Melchizedek who is divine. He is a priest forever. Being a priest forever states clearly that this Melchizedek has eternal existence. He is immortal. (Modern godless scholars would make this word mere trivia. For them forever may mean an indefinite period of earthly priesthood. Or the Psalm may mean that the priest is mortal but would be remembered forever by the generations. Other trivial views are attached to the word.) Furthermore, he is one of an order of divine beings. The Hebrew word dibratee means manner, mode, or order, designating a regular arrangement, a structured group. (Dibratee comes from dabar, to speak. The verb root has the

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sense of a structured arrangement, commonly used for words connected in an orderly fashion, as in speech, but applicable to any set of objects or items.) Because there is a regular order of these beings we may not know the identity of individual Melchizedeks; we may know only the name after the order of which they are a part. The Melchizedek name comes from two Hebrew words: malach and zadok. Malach means king while zadok means righteousness. The Melchizedeks are Kings of Righteousness, designation of their divine roles. They function in those celestial activities that concentrate on the accomplishment of righteousness. They are one order of divine beings who are rulers and authorities in the heavenly places. They help execute the plans of the Creator. Their name suggests they participate in all areas where the struggles of time may require celestial assistance in prosecution of the plans of righteousness. If divine programs are disrupted by celestial rebellions they help retrieve creation from those disruptions. Is the Melchizedek of Psalm 110 the same as the one who blessed Abraham? An answer must consider the discussion of Melchizedek in the Book of Hebrews. According to the remarks in Heb 5:5-10 and 6:20 Jesus is the Melchizedek of Psalm 110. If the Melchizedek of Psalm 110 is the same as Gen 14 it would mean Jesus lived on this earth at the time of Abraham. The suggestion is not acceptable. If Jesus lived at the time of Abraham, his life two thousand years ago was not unique. Nor has anyone suggested he lived on this earth more than once. Therefore, the Melchizedek of Psalm 110 would be different from the one who visited here at the time of Abraham. Indeed the Book of Hebrews recognized that Jesus was not the Melchizedek of Gen 14, Heb 7:15. This verifies our earlier conclusion that there is more than one of this order. However, this conclusion raises great difficulties. If Jesus lived here only once as a being in mortal form, if the Melchizedek of Gen 14 is different from the one of Psalm 110, and if Jesus is the Melchizedek of Psalm 110, then another divine being who is not Jesus would have a celestial rank equal to that of Jesus. If there is a whole order of these divine beings it would mean Jesus is one of that order and hence not unique as the Creator. Such is the argument developed in the Book of Hebrews. But it presents a grave dilemma. Either Jesus is unique, the Creator, or he is not. If he is one of the order of Melchizedeks he cannot be unique. The position of Jesus as a priest, and as one of the order of Melchizedeks, is emphasized in Heb 7. This is evident in the statements: . . . what further need would there have been for another priest to arise after the order of Melchizedek . . ., and . . . when another priest arises in the likeness of Melchizedek . . . The idea of an order of priests is evident when the author refers to the order of Aaron, 7:11, and distinguishes the difference between the earthly order of priests and the heavenly order. Attempt by the author of the Book of Hebrews to rationalize the difficulty created by Psalm 110 is evident. That difficulty centered on apostolic and early Christian view of the Lord (Yahweh) of the Old Testament as God the Father, and not as Jesus.

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From the discussion one does not sense that this membership in the Melchizedek priesthood depended upon Jesus life in the flesh; he apparently held that position before his human experience since that priesthood is eternal. Therefore, through his life in the flesh he assumed some other power. His Creatorship was previously conditioned in some manner not clear to us. When Jesus took human life upon himself he achieved a personal attribute he did not possess simply as the Creator. According to the discussion he did away with daily sacrifice, 7:27, and introduced the promised new covenant, 8:6f. But the reason a human life was necessary for the Creator to assume is not clear. If Jesus created all things, in the heavens and on earth, visible and invisible, did he not create the Melchizedeks? Were not all lower orders created by him? Did not their powers derive from him? How could membership in the Melchizedek priesthood give our Creator new power? The logic behind the presentation in the Book of Hebrews is not clear because the author was not clear in his mind about the role of celestial beings. He made Jesus a Melchizedek because Melchizedek is the promised Son of Psalm 110. If Jesus is Yahweh then Ps 110 says Melchizedek is a Son created by Jesus. Jesus could not be this Melchizedek. How can Jesus be the product of his own creation? How could he have created himself as a Melchizedek? As a side note to this discussion we can suggest a partial solution to this dilemma but it is beyond the range of Christian or Jewish thought. Suppose Jesus is a Melchizedek in the same manner that he is a man. Through human birth he lived here and became a human being. Through this experience he is now both God and man. Is it possible he also became a created Son, a Melchizedek? Did he have more than one bestowal experience, one in the heavens as a divine Son, and another here on earth as a mortal son? Can he be called God and Melchizedek as he is called God and man? But if this is true, and if we accept the arguments in the Book of Hebrews, his human life was not necessary to give him power through this heavenly priesthood. How are we to resolve the dilemma posed by the Book of Hebrews? As we probe these difficulties it becomes evident that the author did not fully understand and gave arguments from his own partial conceptions, conditioned by his understanding of the divine name. Because he did not use the divine name as Yahweh, he did not see the contradictions in his presentation. He was not divinely inspired to a work of absolute truth. His writing reflects the thoughts of a man and not infallible truth. Jesus also posed questions concerning Psalm 110. Apparently this passage created problems even in his day; he used it to demonstrate the limits of understanding of the Jewish scribes. Refer to Matt 22:41-45, Mark 12:35-37, and Luke 20:41-44. He was discoursing in the temple; the Sadducees and Pharisees were greatly disturbed over his teachings. They tried in various ways to trap him. While the Pharisees were grouped together mulling over his remarks he asked them, What do you think of the Christ? Whose son is he? (The discussions in the temple probably were in Hebrew or Aramaic; therefore, Jesus would have asked, What do you think of the Messiah? Whose son is he?)

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The Pharisees replied that he was the son of David. In turn Jesus asked, How is it then that David, inspired by the Spirit, calls him Lord? If David calls him Lord how can he be his son? The Jewish theological experts were not able to answer. They did not know what to say. We would not call one of our children Lord. Why would David? If this Lord lives forever, if he is a divine being, how could he be Davids son? The only answer is that a divine being came down to this earth and was born as a babe of the world in Davids lineage. David calls him Lord because of his divine status. David shows him respect although he is descended from David. All Christians believe Jesus was the divine being who came down to this earth, was born as a babe of the world, and was from the line of David. Therefore, it is natural to believe the Melchizedek of Psalm 110 is Jesus. This is the line of reasoning followed by the Book of Hebrews. We find ourselves faced with three arguments against Jesus as the Melchizedek of Psalm 110: 1) If the Melchizedeks are an order of created beings, and if Jesus is the Creator, he could not have created himself as a Melchizedek. 2) If there is an order of divine beings called Melchizedek, and if Jesus is one of that order, he cannot be unique. 3) If Jesus is Yahweh he cannot be the Melchizedek of Psalm 110. Another problem concerns us. In previous sections we ran up against the possibility that there is more than one Creator Son. From Daniel we know there is more than one Chief Prince in the heavenly realms. We reviewed reasons to believe these Michaels are Creator Sons, Prince of princes and Lord of lords. There are multiple numbers in this divine order, just as there are multiple numbers of Melchizedeks. We do not know if there are a dozen Michaels, a hundred, or a hundred thousand. If there were more than one Creator Son what would the suggestion imply? That we denigrate the status of Jesus? Would we make him less than Creator? Or does it mean that he has a vast but limited section of the physical universe as his creative realm? Did the Father start the universe, as a complete creative enterprise, and were local creative powers assigned to these Creator Sons? Would such views be more demeaning than those presented in the Book of Hebrews, where Jesus is equated to the Melchizedeks and thus made one of that lower order? This brief examination also raises other questions. 1) The Melchizedek who blessed Abraham lived in a physical body. Otherwise he would not be known as the king of Salem, nor would he bring out bread and wine. But he is not well remembered by later generations. The only record we have is in Genesis. Since he is a being of celestial origins he must have returned to his divine status. If by death or translation we do not know. Will the Melchizedek of Psalm 110 also live in a body of flesh and blood to sometime return to the heavenly realms? The passage shows he is to live on this planet as a world ruler.

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Your people will offer themselves freely on the day you lead your host upon the holy mountains. The Lord is at your right hand; he will shatter kings on the day of his wrath. 2) The work of a Melchizedek with Abraham shows that more than one celestial being has lived on this planet in physical form. Melchizedek was one; Jesus was another. (In this paper I do not discuss Adam.) Jesus was born of an earth woman. Was Melchizedek also born of an earth woman? If John is correct, Jesus is the only begotten divine Son, the only Son born of an earth mother. Then Melchizedek lived in a body that did not come through human birth. It must have been created, just as Adams body was created. 3) What was the purpose of the Melchizedek of Gen 14? Did he begin new religious teaching that paved the way for the concept of one God later taught by Moses? Did he work with Abraham in establishing a new line of people devoted to God, the people of Israel? If he is of high celestial status would his work with Abraham be mere religious teaching? Might that work be involved in some way with long range plans for this world? As King of Righteousness might he be working for the eventual realization of righteousness on our planet? How unfortunate these matters were not revealed. The Bible is shockingly short of explanations. It offers us tidbits, little teasers that only taunt us. It does not offer deeper insight into the purpose behind those important transactions. Great revelations are now unfolding. Jesus is consummating his program of planetary retrieval and world salvation. Is it not time to awaken to celestial realities? Is this planet divorced from creation? Can we continue to close our eyes to the greatness of Gods kingdom? We must go beyond the limits of Christianity and Judaism if we are to join that heavenly kingdom. We must learn to think in greater depth and we must act to help achieve the kingdom of heaven. We must learn to help fashion the new world he is now creating. If we cling to the old world we will be lost as it now passes away. For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. Isa 65:17. The former things include Christianity and Judaism.

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JESUS ON THE MESSIAH

If Jesus was the Messiah we should expect him to tell us plainly and matter-of-factly. He should not keep us in the dark about this most important role. We would be reassured if we got it straight from him. Matt 16:13-20 illustrates how Jesus conducted himself on this crucial question. Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, Who do men say that the Son of Man is? And they said, Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets. He said to them, But who do you say that I am? Simon Peter replied, You are the Christ, the Son of the living God. And Jesus answered him, Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Then he strictly charged the disciples to tell no one he was the Christ. (The conversations would have been in Hebrew or Aramaic. Therefore Peter would have said to him, You are the Messiah. We must keep these language differences in mind when studying the Bible. Also, Peters name was not Peter. Jesus used Cephas, the Hebrew word for rock. It was a nickname, probably because of Peters stocky build. We use the same nickname today. Peter is from the Greek Petras = rock, translated thus from the Hebrew Cephas.) A most remarkable fact of the New Testament is the lack of instruction by Jesus on the Messiah. Jesus did not discourse on the Messiah, either publicly to the crowds, or privately to his apostles. The gospel record has no evidence of such instruction. On the contrary, he strictly charged his apostles to tell no one he was the Messiah. What did he say about the Messiah? What does the gospel record show? We have his question to the scribes about the passage from Psalm 110, Matt 22:41-46, Mark 12:35-37, Luke 20:41-44. We also have his question to the apostles in Matt 16:16, with the parallels in Mark 8:29 and Luke 9:20. Other than that he is recorded admitting he was the Messiah to a Samaritan woman in John 4:25-26. He is also recorded admitting it to Caiaphas, the high priest, in Mark 14:61-62. However, even the last two admissions are unsupported in the other gospels. The passage in John stands alone; the passage in Mark also stands alone. The parallels in the other gospels for the question by Caiaphas do not have Jesus admitting he was the Messiah. Matt 26:63-64 states that Jesus responded to the question by saying, You say so. In Luke 22:66-68 he responds to the question from the chief priest by saying, If I tell you, you will not believe; and if I ask you, you will not answer. John, who was a personal witness at Jesus trial, did not

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report this admission in his version of the event, John 18:15-24. If John was personally present it seems hardly possible he would have neglected to report such an important reply. The people wanted to know, was he the Christ or not? Why did he keep them in suspense, John 10:24? Others doubted he was the Christ, John 7:41. How could Jesus neglect something so important? Why did he not teach he was the Messiah? When he states that he will be sitting at the right hand of the Father in power and great glory he is showing that he is God, the Creator, and not a mere planetary ruler. The word Christian means one who is a follower of the Christ, or of the Messiah. All Christianity is pervaded with the belief that Jesus was the Messiah. The apostles believed he was; Peter and John taught he was. Paul believed he was; his title for Jesus was Christ, the Messiah, used everywhere in his letters. But the most Jesus admits directly to his apostles is to bless Peter for the insight he was given by the Father. We do not know if he blessed Peter because Peter knew he was the Messiah or because Peter recognized him as a divine Son of God. The parallels in Mark 8:29 and Luke 9:20 do not report the blessing. See also John 6:69. Thus we can see the great difficulty of Jesus as the Messiah presented by the New Testament. The record does not attest the belief in Jesus as the Messiah; it is inferred from tradition. The consensus, by those who have examined this problem, is that he taught it as a secret, not to be revealed because of fear for his life. If he openly proclaimed such teaching he would be arrested and tried for blasphemy. His mission would be interrupted; he would not be able to complete his work on earth. If the claim is made that Jesus could not teach publicly about his messiahship, and if the further claim is made that he taught it privately to his apostles, we naturally ask why the gospel record does not show it. Did the writers of the gospels live under the same constraints as Jesus? Were they also not able to discuss it for fear of their lives? We cannot believe the writers of the gospels feared making a record of Jesus teaching. They recorded other matters that were objectionable to Jewish authorities and Jewish belief, John 4:42, 8:41. They proclaim Jesus to be the Messiah. The great difference is that they proclaim the belief; they state outright he was. But they do not show his personal instruction. The suggestion is not reasonable. The gospels probably were written at times and places where such fears were no longer real. The four books show Jesus as the Messiah. If they were written under fear they would not have been so explicit. Yet they contain nothing of Jesus secret teaching on the Messiah. Mark is the most brief of the four gospels, and the most simple in its style and exposition. Biblical scholars believe the earliest date for that gospel was 55 to 60 AD. They also believe the book was written in Rome or some distant city. If this opinion is correct why would Mark fear to discuss Jesus secret teaching?

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The gospel of Matthew is made up of three elements; these are known as the M, the Q, and the Mark. The entire gospel of Mark is included in Matthew except for fifty-five verses. The Q element contains portions also found in Luke. The M element contains portions not found in the other gospels. The Book of Matthew is more polished and more coherent in its structure than Mark. Therefore, scholars believe the writer spent more time and more care in forming it. Since it contains most of Mark, scholars believe the writer borrowed from Mark. Mark could not have borrowed from Matthew; if he had he would display the greater polish and style of Matthew. Also, why would Mark remove large sections from the Matthew document if he borrowed from Matthew? Based on these facts and deductions Matthew must have been written after Mark. Since time would be required for the writing of Mark to circulate, most scholars believe that Matthew was written after the destruction of the Jewish nation in 70 AD. The writer of Matthew may not have been a personal apostle. Perhaps he was unaware of Jesus teaching on the Messiah. If Mark did not write about it, and if he borrowed from Mark it would not show in those portions. But what of the Q and M portions? If they came from other sources were those sources also lacking in such teaching? And how could any person, displaying such devotion to Jesus, personal apostle or not, avoid such an important subject? The same problem is in the Luke and John accounts. Luke admits he obtained his information from others, 1:2. He also states that many had undertaken to compile a narrative of those things which had been accomplished among us, 1:1. Lukes sources are more uncertain. The Q element suggests a widely circulated writing which was employed by the writer of Matthew and by Luke. Other portions of Luke are independent without parallel in the other gospels. Luke was a companion to Paul, Col 4:14, II Tim 4:11 and Phil 24. Since Paul and Peter worked contemporaneously, Gal 2, it is highly probable that Luke knew Peter and received firsthand accounts of events with Jesus, and of Jesus teaching. If Jesus had taught himself as the Messiah privately to the apostles Peter would have been overflowing with that fact to everyone he met, including Luke. Therefore, Luke should have included such reports in his book. But he does not. The problem is even more severe when considering John. Of all the apostles John was the most intimate with Jesus, the one whom Jesus loved, John 13:3, 20:2 and 21:7. John was always one of those elected to be alone with Jesus on special occasions, Matt 17:1, Mark 9:2, 13:33, Luke 8:51, 9:28, and so on. If Jesus had explicitly taught that he was the Messiah John would have known about it. Scholars believe John wrote his gospel toward the end of the first century when he was an old man and far removed from the events of the earlier persecutions. He should have had no fear about such teaching. But he does not report it in his book. The record shows the apostles looked forward expectantly to the establishment of the messianic kingdom. Luke 9:46-48 and Mark 9:33-35 record an argument about who would be preferred in the coming kingdom. Jesus quickly dampens their fond hopes; he tells them that the greatest shall be least and the least greatest. Matt 20:20-28 and Mark 10:35-45 record a request by the Zebedee brothers, James and John, that they be placed at his right and left hand, directly beneath him and second in command. They desired

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highest authority in his coming glory. Although they meant earthly glory in the coming kingdom Jesus tells them this glory was reserved and appointed by the Father in the heavenly kingdom. They cannot share in such appointment. These responses by Jesus illustrate that he was not building a kingdom on earth; his kingdom was in heaven. When he stood before Pilate he stated explicitly that his kingship was not of this world, John 19:36. Later he tells them they will share in that heavenly kingdom; they will judge the twelve tribes of Israel, Matt 19:27-30, Mark 10:28-31 and Luke 18:28-30. But this is in a future age in the heavenly places after they have achieved eternal life. The Messiah will rule on earth; Jesus said he rules in heaven. From the absence of evidence we must conclude that Jesus did not teach he was the Messiah. He did not merely neglect it; he intentionally avoided it. His question to the apostles about what the people said showed his desire that they not teach he was the Messiah. If they believed Jesus was the Messiah they probably would have waited expectantly for him to proclaim his rulership. This would have heightened their memory of any chance remark. Any occasion on which Jesus would discuss his messiahship probably would have been etched on their minds. They would not forget. But of the gospel record only three cases are recorded where he admits being the Messiah; two of those are to strangers and not to his personal apostles, and those two are unsupported in the other gospels. There is only one logical conclusion; early Christians knew of no such teaching. It did not exist. Hence, it remained unrecorded. This conclusion is strengthened when we recognize the importance of such teaching to Christian belief. It is the most important single element in Jesus life for interpretation of Old Testament prophecies and for the future expectation of this world. It could not be ignored. If Jesus taught he was the Messiah the gospel record would show it. In view of these facts how do we reconcile the three cases where he admits he is the Messiah? Why would he admit it privately to a Samaritan woman and not admit it directly to the apostles, John 4:25-26? Some believe he could say this in Samaria, outside the domain of the Jewish rulers, but that he could not admit it in Judea where he might be arrested and executed for blasphemy. However, such explanation is forced; it is tailored to answer the problem. The other occasion when Jesus admits being the Messiah is to Caiaphas the high priest, Mark 14:62. But the writer of Matthew, who had to know the Mark text if he borrowed it directly, does not include this important admission in his version of the account. It does not seem possible he would let pass such an important reply. He could not ignore such a momentous remark. Therefore we must conclude that he did not believe Jesus made the remark and left it out of his record. Instead he puts Jesus reply in a frame which displays more familiar knowledge and more realistic portrayal of that scene. Jesus never admitted he was the Messiah to Caiaphas; he merely said, You say so. The scene with Caiaphas is important.

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Again the accounts differ in their details. Refer Matt 26:57-68, Mark 14:53-65, Luke 22:66-71, and John 18:13-14, 19-24. We should recall that the Jewish nation was in a precarious position with Roman authorities. The Zealots were provocative; a generally rebellious mood existed among the Jews. The Jewish rulers were concerned that turmoil and upheaval would threaten opportunities for independence or bring even greater repression by the Romans. Therefore, the work of Jesus was of great concern to them. Caiaphas had remarked that it was better for one man to die than the whole nation perish, John 18:14. When Jesus was brought before the council Caiaphas asked Jesus about his doctrines and his teaching. Jesus replied that his teaching was all done openly, in the synagogues and in the temple where all the Jews gathered. Why should the high priest have to ask him; why did he not ask those who had listened to him, John 18:19-21? Here Jesus plainly states that he had no secret doctrines or teachings. All that he taught was known publicly. He did not teach he was the Messiah. The trial continued with witnesses brought to deny Jesus veracity. Many of these had been employed to bear false testimony but they could not agree with one another. Two or three stated that Jesus claimed he could destroy the temple of God and build it again in three days. To this Jesus answered nothing; he knew a defense was useless. However, the witnesses may have misunderstood remarks made by Jesus. If he spoke about himself being the temple of God, and being able to raise it again in three days, they may have understood this to mean the temple of Herod. In this respect they were honest, although mistaken. Refer Matt 26:60-61, Mark 14:57-58. Caiaphas asks Jesus if he had any response to the testimony. Jesus remains silent. Caiaphas then asks him if he is the Messiah, the Son of God. But the question is not a mild one, asked as a formality to obtain an unexpected confession from Jesus, or to bait him into blasphemy. The high priest was truly concerned that Jesus might be the Messiah. He said, I adjure thee by the living God that thou tell us whether thou be the Messiah, the Son of God. Caiaphas had reasons to be concerned. If Jesus was truly the Messiah he could not be condemned to death. There could remain no doubt about Jesus. When Jesus replies, You say so, and when he further replies that thereafter they will see him sitting at the right hand of power in the clouds of heaven, Caiaphas no longer fears. The Messiah rules on earth, not in heaven. This man claims to be God. The answer is true blasphemy; he must be condemned to death.

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JESUS ON HIMSELF
If Jesus did not teach he was the Messiah what did he teach about himself? How did he portray his role in celestial affairs? Did he give us information about his divine status? Yes and no: he gave us new teaching but kept his divine role in the background. His intent was to uplift us spiritually, not to concentrate on himself. He lived as a man; he taught truth and light. Only on rare occasions did he refer to himself. As John wrote: And no man has gone up into heaven except the one coming down from heaven, the Son of Man. As Moses lifted up the serpent in the desert so it behooves the Son of Man to be lifted up that whoever believes in him may have eternal life. For God so loved the world he gave his only begotten Son that whoever believes in him would not perish but would have eternal life. For God did not send the Son into the world to judge the world, but that the world through him might be saved, John 3:13-17. Jesus time and again referred to himself as the Son of Man. Only occasionally did he refer to himself as the Son of God. The title Son of Man denotes a divine being who came down from heaven, was born as a babe of the world, took on the form of human flesh, lived, and died as a man. He then became a Son of Man. The title appears in Dan 7:13. Daniel saw visions in the night and one like the Son of Man coming on the clouds of heaven to the Ancient of Days. At that time there was given to the Son of Man dominion and glory and the kingdom that all peoples, nations, and tongues should serve him. His kingdom is an everlasting dominion that shall never be destroyed. But did this Aeverlasting kingdom@ mean an earthly kingdom or a heavenly kingdom? Did Jesus earn title to his heavenly kingdom through his life in the flesh? The title Son of Man is also used in the ancient Book of Enoch. And at that hour the Son of Man was named in the presence of the Lord of Spirits, and his name before the Head of Days. . . . And he shall be the light of the nations. Enoch 48:2-4 Christians traditionally believe Dan 7:13 to be a prophecy of the Messiah. But it raises a crucial question. The setting is celestial, not terrestrial. Dominion and glory and kingdom mean celestial dominion, Godly glory, and heavenly kingdom. They cannot mean mere earthly glory, terrestrial dominion, or national kingdom. If Jesus is this Son of Man, and if he is the Creator, all would be subject to him. He would have rule, power and authority above all other rule, power and authority in the heavenly places, Col 1:16, Eph 6:12. Paul stated in Eph 3:9-10 that grace was given him to preach to the nations the unsearchable riches of Christ and

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. . . to make all men see what is the plan of the mystery hidden for ages in God who created all things; that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This remark is profound. Pauls work was so important, through the church he was helping to build, that the manifold wisdom of Jesus would be made known to the heavenly rulers and authorities. A work on this earth would have repercussions throughout the heavenly realms. This planet plays a key role in the unfolding plans of our Creator. He chose it as the site for a unique universe experience. His life on this world would benefit the entire universe. Paul amplified this thought in Philippians 2:9-11. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Jesus was God, but did not count this as a thing to be held to himself. He humbled himself to take on the form of man and to make himself a servant. He made a public example to the fallen divine Sons by assuming such servitude. His human life gave him full universe experience, not merely as Creator, the highest universe status, but also as man, the lowest universe status. He could assume full sovereignty over his creation because of this personal experience. Through his death and resurrection he not only proved his power as universe Creator; he also acquired full power as universe Administrator. He made the ultimate sacrifice and now stands victorious over all. In so doing he removed from us the bondage of law and gave to us the forgiveness of grace. No longer are we held by formalities to rulers and authorities; we can now go directly to our Creator as Brother, Friend and Father. What other divine Son subjected himself to the experience of birth, life, death, and resurrection that he might know his people and that he might save them forever from the bonds of death? Jesus informed us of his celestial status. He said he and the Father were one, John 10:30. No man had seen the Father except he who is of God, John 6:46. He was in the Father and the Father was in him, 14:10. He did nothing of himself, only what the Father did in him, and what he saw the Father do, 5:19. All judgment was committed to him by the Father, 5:22. Refer to John 3:1-21, 5:17-47, 6:26-58, 8:12-59, Chapter 10, 11:1-46, 12:23-50, 13:13-20, 13:31-38, and Chapters 14-17. Jesus teaching was different from notions of the Messiah in a dramatic way. He was not an earth ruler; he was a divine ruler, 18:36. He came from the Father; he was God, 6:45. He came to teach us truth and not messiahship, 1:17, 14:6. He came to uplift the world with new light; he did not come immediately to rescue it from its millennia of rebellion, default and sin, 14:16-20.

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The salvation of this planet was in his plans, but it was not a primary objective of his life as a man. His mission was to teach men about the Father, and about personal salvation, resurrection and eternal life. Planetary salvation was part of an ongoing process that began in the past and continued into the future. If his life was relevant to planetary salvation he did not discuss it at length. Nevertheless, the apostles expected him to declare himself the Messiah. Peter drew a sword to fight for him, but Jesus reprimanded him, Matt 27:52, John 18:10. At another time the multitude would have made him king, but he ran from them, John 6:15. These episodes must have been keen disappointments to the apostles and disciples. Even to the end they expected him to assume rulership. From this great expectation we can understand why Peter denied him in the courtyard; Peter must have had serious doubts about the conduct and role of Jesus. How could he let himself be arrested if he were the Messiah? Why did he not assume authority and command? Then Peter remembered how Jesus warned him of the denial. He went out and wept bitterly, Luke 22:61. He knew Jesus was not just another man; he knew he was divine. When Pilate called Jesus before him in the judgment hall he asked, Are you the King of the Jews? Jesus wanted to know, did Pilate say this of himself or did others tell him to ask, John 18:34. Jesus did not want to know if Pilate was sincere; he knew mens hearts. He wanted Pilate to consider carefully how he was conducting his trial. Pilate responds honestly. Was he a Jew? Did he care about these provincial matters? The Jews delivered Jesus to him; now he must make a decision. Jesus replies: His kingdom is not of this world. If his kingdom were of this world his servants would fight that he would not be delivered to the Jews. His kingdom is not from worldly power. Pilate wants to know. How then is he a king? Why is this accusation of earthly kingship being brought against him by the Jewish rulers? Why are they accusing Jesus of trying to take political power? Jesus replies that Pilate says he is a king. He does not make such claim. His purpose in coming into the world, and the end to which he was born, was to bear witness to truth. Everyone who is of the truth could understand what he taught. Pilate asks rhetorically, What is truth? But Jesus answer was satisfactory. He saw no fault in him. Pilate saw a religious teacher, not a person claiming earthly rulership. Pilate would have released him but the Jews wanted nothing of it; they wanted him dead. How could this be? Was not the Messiah a ruler of the world? If Jesus was the Messiah why deny his earthly power? The problem for the apostles and disciples, and for all Christians since apostolic days, is rooted in several elements. 1) Jesus taught that he was a Son of God. The Old Testament prophets had spoken of a Son who was to be the Messiah. If Jesus was a Son then he must be the promised Messiah. 2) The apostles were confused about celestial beings. Otherwise why would Jesus pose the question of who he was? The Old Testament did not make it clear; there was no open and explicit instruction. Jews in Jesus day, and all Jews and

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Christians since, have not recognized different orders of divine Sons. All divine beings are lumped together into one grand category called angels. This leaves only one divine Son. 3) Gods people could not distinguish the role of Yahweh from other divine beings. This difficulty arose because everyone avoided the divine name. There was a mental barrier to clear thought. Psalm 110 says the Lord spoke to his Lord. Which Lord is which? No one knows. 4) The Master became the servant. Although Jesus did submit himself to servitude with his life on this world, the prophecies spoke of someone who would rule this world. If Jesus was to rule this world he would not rule in heaven. His full status as Creator was denied. (However, by limiting his rule on this earth to a millennium the concept of earthly rule became more compatible with his Godly status.) 5) If Jesus left his throne on high to rule this world who would conduct the affairs of the universe? Why would earthly rulership not be delegated to a subordinate created Son? 6) Jesus mentioned the end of the age. He also promised to return. This led to a belief that he would return to assume the messiahship, a prophetic promise he had not fulfilled before he left. 7) Jesus did not openly and explicitly teach about world rule. With lack of teaching on his part all persons, especially the apostles, have been forced to speculate and to interpret by the limited light of their personal understanding. 8) In his appointment of Paul as special messenger to the Gentiles Jesus continued a policy of mystery about his role and future world rule. Paul worked for the spread of the gospel of Jesus, and for personal salvation, but did not teach world rulership. Paul stated explicitly his purpose was to preach Christ, and him crucified, and to know nothing else among the Corinthians, I Cor 2:2. But this policy was not restricted to the Corinthians; Paul held to it in all his work. He gave only passing mention to the affairs of the heavenly kingdom. These factors show why Jews could not accept Jesus as the Messiah. He did not fit the Old Testament prophecies. In their eyes, he could not be the Messiah. And they were correct, but their denial of Jesus was a greater blunder. As a people yet today, they walk the earth with a heavy burden of guilt for their crucifixion of the Creator, and for their loss of status on this world directly the result of their unrighteous act. This list of factors shows why such great confusion exists about events on this planet, Jesus return, the Millennium, and the future of this world. Debate rages among many groups over the significance of oncoming world events. No solid consensus exists. There is a deep crisis in understanding; we are in a deep sleep.

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THE MESSIAHSHIP
The Old Testament prophecies on the Messiah provide sufficient information for us to obtain a detailed understanding of that personality and his coming rulership. All we need do is study them devoutly. Psalm 2: Why do the nations conspire, and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against Yahweh and his Messiah . . . I will tell of the decree of Yahweh: He said, You are my Son, today I have begotten you. Ask of me, and I will make the nations your heritage . . . The translations render the Hebrew word meshiach as Aanointed@ rather than Messiah. KJV renders this word as Messiah only in Dan 9:25 and 26. RSV is consistent with anointed wherever the word appears. The reason for using anointed rather than Messiah is simple; the word does not always mean the Messiah. See Isa 45:1. Interpretation of the passages depends upon human judgment. Psalm 2 is instructive. 1. Yahweh has a Son. He is a divinely created Son. If Jesus is Yahweh, this Son, this Messiah, is not Jesus. 2. He is a begotten Son. This may mean begotten in the heavenly creation sense. It also could mean begotten in the mortal earthly sense. If the latter it would mean the Messiah is to be born of an earth mother, as Jesus was born of an earth mother. 3. This Messiah is to assume earthly rulership. He will triumph over earthly rulers when they plot against him. 4. Yahweh will set his King on Zion, his holy hill. This holy hill could be the Mount of Assembly, the heavenly Mt. Zion. It also could be a special holy hill set aside on this planet for the ruler of this world. We cannot readily distinguish the intent from the context, although it suggests an earthly mountain. This Psalm is a main support for the belief that Jesus is the Messiah. The writer of the Book of Hebrews used it in Heb 1:5, 5:5. Luke used it in Acts 4:25-26 and 13:33. When Jesus spoke of himself as the Son of God the apostles were immediately reminded of this Psalm. According to the accounts the voice out of heaven at the time of his baptism confirmed this view, Matt 3:17, Mark 1:11, Luke 3:22. All Christians believe the Psalm is a prediction of Jesus. But if Jesus is Yahweh, all apostles, all disciples, and all Christians have been wrong. Jesus did not take up earthly rulership. He refused to be made king. He told Pilate his kingship was not of this world.

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If Jesus is this begotten Son; if he is the fulfillment of the prediction of this Psalm; and if he did not fulfill the prophecy while he lived here as a man, then he must return to fulfill it. There is no other choice. But if he is not the Messiah, and since no divine Son has appeared to fulfill it, the Messiah is yet to come. We can understand why Jews would be unwilling to accept Jesus as the Messiah. They looked for someone who would assume earthly kingship. But Jesus refused earthly rulership. He claimed heavenly rulership. Remember also that if Jesus is the Son of Psalm 110, and if he is to rule this world, he must return as a Melchizedek. Again we ask, how many Melchizedeks are Creator Sons? This problem afflicts other prophecies of the Messiah. Isaiah 9 is a precious one for both Jews and Christians. For to us a child is born, and to us a Son is given. The government will be upon his shoulders. His name shall be called Wonderful, Counselor, Mighty God, everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end. Upon the throne of David and over his kingdom, to establish it, and to uphold it with justice and righteousness from this time forth and for evermore. The zeal of Yahweh of hosts will do this. The similarities to Psalm 2 are evident. 1. A child will be born; a Son will be given. This individual will be born of an earth mother. Since Jesus was a divine Son born of an earth mother it is natural to assume this passage refers to Jesus. 2. The government will be upon his shoulders. The phrase suggests a worldwide government, an earthly rule to which all the kings of this planet will be subject. 3. He will rule upon the throne of David. The rulership will come out of the Davidic line, from the Jews. This personality will be born among the Jews and will assume rulership over the world. Since Jesus was born a Jew it is natural again to assume the passage refers to him. These facts made it imperative for the early gospel writers to establish that Jesus was descended from David. He could not fulfill the prophecies without that genealogical connection. An attempt to trace Jesus genealogy is found in Matthew and Luke, but the two lists are not compatible. Christians have attempted to reconcile the lists for two thousand years with many ingenious explanations, but without success. Practically speaking, they remain a puzzle; it seems reasonable to consider them artifices, designed to offer proof of Jesus descent from David. Mark and John do not solidly indicate that Jesus was descended from David, although Mark reports how the people proclaimed Jesus as the Messiah, the son of David, when he entered Jerusalem for the last time, Mark 11:10. John shows the debate surrounding Jesus and how some persons claimed him to be the Messiah although others could not accept his origins in Galilee, John 7:40-43. Paul definitely accepted him as the Messiah descended from David, Rom 1:3, II Tim 2:8.

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4. There will be no end to the increase of his government. This rulership will go on forever, increasing in righteousness and justice. Since Jesus did not take up rulership when he lived here as a man he must return to fulfill this promise. However, the prophecy implies a Son sitting on an earthly throne. If Jesus is the Creator, and if he returns, he would be a Mighty God, but it seems difficult to understand how he would become an earthly ruler. As Creator he would rule forever, as the prophecy says, but why would his rule be limited to this small earth. Who would rule the heavenly realms? 5. There will be no end of peace. This part of the prophecy also has not been fulfilled. The world today has entered the most degraded social and moral conditions, with the worst conflict, warfare, and turmoil, of any time in history. Jesus said there would be wars and rumors of wars. How, then, could Jesus have fulfilled the prophecy? Again, if Jesus is the one to rule he must return to renovate the earth and bring everlasting peace to the planet. However, there is another difficulty. Jesus said he did not come to bring peace, Luke 12:49-53. His remarks are counter to his fulfillment of the prophecy. Again he denies his role as the Messiah; again Jews reject him. 6. A list of titles is used for this personality: a) Wonderful: His rule will be righteous and just. b) Counselor: Many will consult him for benefit of his great wisdom. (In some translations this word is tied to the next phrase to make him Counselor to the Mighty God.) c) Mighty God: The term is difficult. The Hebrew phrase is El Gbor. It could be understood in the same sense Paul used the god of this world, II Cor 4:4. It also may be used in the sense of the many gods and many lords in the heavenly places. This personality would be one of those many gods and many lords. He is a mighty god among the heavenly gods. In this sense he would be a mighty god, but not Mighty God. d) Everlasting Father: This would be Jesus in his role as a heavenly Father. It also would be any immortal being of holiness and righteousness who would act as a Father to the people of this world. We know Melchizedek is an eternal being; he could easily be an everlasting father to all earth people. e) Prince of Peace: Jesus, as benevolent Creator, works for peace throughout his dominions. This personality, reigning with righteousness and justice, would reign in peace. As a divine being he also would be a Prince of Peace. If we change our perspective from a single divine Son and a host of angels to many divine Sons we see how our views on the Messiah become altered. But it means an elevation in vision, an enlargement of concept. It means a mind willing to reexamine the scriptures. It does not mean a tampering with the scriptures; on the contrary it means an honest examination not performed by the children of God over the past two thousand years. It means new revelation from the old revelations, a new understanding of God and his ways. But if we are fearful, if we tremble to break the chains of habit of many generations, if we are weak and irresolute, we will not discover the mysteries sought so avidly by so many for so long.

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Other prophecies on the Messiah are found in Ps 18:50, 20:6 and so on. Psalm 72 is especially important. It confirms the everlasting reign of this great King. He will live as long as the sun endures and as long as the moon, throughout all generations. The generations of man will flow over ages of time. In his days there will be righteousness flourishing and peace abounding, till the moon is no more! He will have dominion from sea to sea, and from the River to the ends of the earth. There will be abundance of grain; the tops of the mountains will wave with it. Men will blossom forth from the cities like the grass of the fields. His name will endure forever and his fame as long as the sun. Men will bless themselves by him, and all nations shall be blessed. Blessed be Yahweh, the God of Israel who alone does these wonderful things. Isaiah 11 offers further insight. This individual shall come forth from a shoot of Jesse, Davids father; a branch shall grow out of his roots. He shall live at a time when the wolf shall dwell with the lamb, the leopard shall lie down with the kid, and the calf and the young lion together. Then a little child shall lead them. The cow and the bear shall feed together, their young shall lie down together, the lion shall eat straw like an ox, and the sucking child shall play upon the hole of an asp. They shall neither hurt nor destroy in all his holy mountain. In those days the earth shall be full of the glory of the knowledge of Yahweh, as the waters cover the sea. Obviously this is an era never before seen upon earth. It will be most wonderful, blessed in peace. Again we can see why Jews could not accept Jesus as the Messiah, and why Christians look forward to his return. There are many prophecies yet to be fulfilled. Note also how Christians compress these great prophecies covering major spans of time into one short millennial period. Psalm 110 is the most important for identifying the Messiah, and deserves repeating. Yahweh sends forth from Zion your mighty scepter. Rule in the midst of your foes! Your people will offer themselves freely on the day you lead your host upon the holy mountains. From the womb of the morning the dew of your youth will come to you. Yahweh has sworn and will not change his mind: You are a high priest forever after the order of Melchizedek. The promise of the Psalm is evident. The one who will receive the right of earthly rule is Melchizedek. He will be the Messiah. The phrases show the setting is the earth, this planet, explicitly stated in verse six, and implied by the execution of judgment among the nations. Yahweh will execute the judgment; he will shatter kings and fill the nations with corpses. He will do this while the Messiah reigns upon the earth. The Messiah will reign in the midst of the rebellious kings of the earth. His people will give themselves freely for this final victory.

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It is plain from the Psalm that the Messiah rules while trouble and conflict still exist on this planet. He does not rule in peace during the episodes described here. Everlasting peace comes after these final judgment events. The Psalm suggests a being who is in mortal form; the Messiah is not in spirit form. He must come in human birth if to us a son is born, and if to us a child is given. He grows up to become a man. We also know he is of divine origins; he is a high priest forever. He is not of earthly origin, although he will be born of a woman, as Jesus was born of a woman. From the other promises we know his rule will continue far into the future, as long as the sun and the moon. He will take over permanent rulership of this planet. If Jesus is not this Melchizedek then this Melchizedek might be the one who lived and worked with Abraham. But if the two Melchizedeks are the same personality we have a problem of two different occasions of physical existence on earth, as we would have if Jesus were the Messiah. If the Melchizedek of Gen 14 is the same as Psalm 110 he probably came at the time of Abraham to help prepare this world for the future. The preparation may have included teaching to stimulate an appropriate religious environment for the arrival of Jesus. His purpose also may have been to begin a program of planetary salvation with the people of Israel. After that visit he returned to the celestial worlds. That program continued with Moses and the prophets. When Jesus lived here he added further support to the work of his created divine Son, this Melchizedek. Jesus helped by teaching new concepts. He taught us about the Father, a new way of looking at God, and in so doing he prepared our minds for loftier concepts of universe creation and planetary destiny. But he did not fully explain his role, nor that of Melchizedek. It was not yet time to inform us of these matters. The world had to grow; changes had to take place. The full number of Gentiles has now come in. Now, in the fullness of time, these matters become known. John made a curious remark about the trumpet call of the seventh angel, Rev 11:15. There were loud voices saying, The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever. All other uses of the word Lord in the Book of Revelation are understood to mean Jesus. But here it would be necessary to understand the word Lord as referring to the Father if his Christ is Jesus. On the other hand if this Lord is Jesus, then his Christ is Melchizedek, as was promised. We must be careful not to confuse the actions of Melchizedek and Jesus. Jesus is the Creator, the sponsor of planetary programs. Melchizedek is the agent, the executor of those programs. He, Melchizedek, is the servant for the Master, Jesus. If Jesus is the sponsor his earthly life would reflect that program; it would be consonant with the action he started as our Creator God.

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However, that was not the primary purpose of Jesus life. He came down here to make himself man, that he could be both man and God, and that he could learn and experience the ways of man to become a more merciful God. He loves us and gave himself for us. He wants us to love him. He watches over us as a considerate brother and loving father. The Messiah will come to rule this world, as Jews so expectantly await. He lived here once before, at the time of Abraham. He will return as a babe of the world, just as Jesus was a babe of the world. Then a new era will be established. But that new era is in the future.

MELCHIZEDEK AS MESSIAH
Since before the time of Jesus speculation has circulated among Jews that Melchizedek is the Messiah. This speculation, of course, is based upon Psalm 110, the only source in the Old Testament to provide such foundation. For a specific reference see Paul J. Kobelski in Melchizedek and Melchiresa, Catholic Biblical Quarterly, Monogram Series #10, 1981, pg 53. Theodore H. Gaster, in The Dead Sea Scriptures, (Doubleday Anchor, 1976, 3rd ed.), also mentions this fact and references M. R. James, The Lost Apocrypha of the Old Testament, 1920, p 17, and L. Ginsberg, Legends of the Jews, 1905, V:226 and VI:325. The writers of the Dead Sea Scrolls also believed Melchizedek was the Messiah. The Dead Sea Scrolls were prepared by a monastic group at Quamran. The group lived and worked less than a days journey from Jerusalem, Bethlehem and Bethany where Jesus did much of his teaching, at the time that he was alive. The Scrolls were hidden in caves around Quamran just before the Roman armies destroyed Jerusalem and the Quamran monastery in 70 AD. We can only speculate on the formation of the community. (Contrary to popular scholarly opinion no direct evidence is available to show this community as Essene. Such identification is pure conjecture, derived out of material found in the Quamran texts.) Jesus could easily have known the members personally. Not only did the Quamran men preserve most of the Old Testament they also prepared a considerable group of other documents which describe the coming world judgment and the millennial dispensation. The value of the Dead Sea Scrolls to Jewish and Christian knowledge cannot be overestimated. They provide the oldest available manuscript evidence for most of the Old Testament. We now know that the Book of Isaiah, accepted by the Masorete Jewish scholars of the eighth century, was a reliable copy of the text dating from before Jesus. Except for twelve cases the Masoretic text is identical to an ancient Isaiah manuscript found at Quamran.

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Ref: 3:24 14:4 14:30 21:8 23:2 33:8 45:2 45:8 49:24 51:19 56:12 60:19

DSS word shame insolent fury I he who saw messen gers witnesses mountains sprout forth righteo us man who will us by night

Masoretic ----------(uncertain) he a lion they replenished you cities the swellings they may bring forth tyrant how may I me ------------

We naturally ask: why were the scrolls discovered at this time in world history? If God had a hand in their preparation and discovery were they intended for our instruction in these last days of the earth age? Do they contain information useful to Gods people as the planet moves into final judgment events? Was their discovery a mere accident of time? They provide helpful instruction. Among other keys to revelation they describe Melchizedek and his role as planetary ruler. To produce the text I compared and synthesized translations given by Kobelski, Gaster, page 433, and Fred L. Horton in The Melchizedek Tradition, Cambridge University Press, 1976, from a manuscript identified as 11Q Melchizedek. Only Kobelski provides a copy of the original Hebrew. Translation is difficult because the text is preserved in only this one tattered manuscript. But enough original text remains to be helpful. I show only the text from column two of the document; the other columns are too damaged to be useful. The column of numbers refers to the lines of the original text. I show the beginning of each line with a carat (<). The reader can follow the sequence.) Biblical text is italicized with references shown in the last column. I also show the use of El and Elohim in bold face for easier discussion. The writer of the document was offering revelation. He alludes to, and interprets, passages from the Old Testament to present a view of Melchizedek in his future world role. He draws upon Leviticus, Deuteronomy, the Psalms, Isaiah and Daniel to build his scene. In none of the biblical passages would we traditionally recognize application to Melchizedek. The writer is expanding their meaning to offer such revelation. Curiously, he does not refer to Psalm 110. We do not know if such reference occurs in the lost columns, or if the writer chose not to use it. The former possibility is most likely.

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This isolated text appears as an integral unit of revelation; it stands independently of the other columns of the text. This implies that column one is an introduction to the writers revelation, (possibly using Psalm 110), and that following columns are further expansions upon the presentation. In the surviving text the writer begins with the use of the jubilee. This invokes concepts of long time spans, since a jubilee means fifty years, forty-nine plus one holy year, Lev 25:8-10. The phrase seven sevens, or seven weeks of years is also employed to denote a period of forty-nine years. Lines 7 and 18 imply that Melchizedeks rule in mortal form will cover 10 jubilees, or about 500 years. This period is included in the seventy sevens (translated as seventy weeks of years) of Daniel 9. The End of Days and Melchizedeks judgment occurs at the end of this period, lines 4 and 13. That is the Day of Atonement and Melchizedeks year of favor when the children of his lot will have their misdeeds forgiven, lines 6-7. The identity of the prince of Dan 9:25 is clearly Melchizedek, line 18. This is contrary to all Christian thought and shows that the passage of Dan 9:24-27 refers to the future. The reader may draw out the parallels with Psalm 110. I reserve further discussion of this period for my chapter on The Millennium. This is the period when the former Prince of this World (devil = belial) will be released for a little while, Rev 20, and will come as Gog to destroy the beloved city and the future Israel, Ezek 38-39. But he will be destroyed, line 25. During this period Gods people will be restored to their lost inheritance, line 6, and will be protected from Belial by Melchizedek, line 13. The writer used the identities El = God = Yahweh, Elim = gods = heavenly helpers, and Elohim = god = Melchizedek. He regarded Melchizedek as the new god (Elohim) of this world, lines 10, 23 and 24, the one who would claim his kingdom from the former god of this world. The writer held Melchizedek in such high regard he described him as the one who took his seat in the divine council and judged among the gods, Ps 82:1. Melchizedek holds a high seat of honor among the heavenly host. It is also highly significant that Melchizedek will instruct his people concerning all the world ages, line 20. This implies that he will provide a full revelation of future planetary mortal epochs. (Some contradiction may exist in the assignments. In lines 10 and 13 Elohim is contrasted to El. However, if Melchizedek will judge the nations, then he becomes El in line 11. As I shall show, Melchizedek spoke through the prophets. Then assignment of this function would make Melchizedek El, line 15. We may never concretely untangle these various assignments.)

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TEXT

Line Number 2 3

Biblical Reference (Lev 25:13) (De ut 15:2)

(Broken) . . . < a nd where it says: In this year of the jubilee you shall return, everyon e of you to his possession. Concerning this it a lso says < this is the manne r of the release: let every hold er of debt forgive what he lent to his neighbor. He is not to exact payment of it from his neighbor nor brother, for remission has been proclaimed < by El. The interp reta tion of it concerns the End of Days as regards those taken captive who were in mourning a ll the days of the d ominion of Belial who < cut them off from the sons of hea ven and from the inherita nce of Melchizedek. But they a re the children of the lot of Melchizedek who < will restore them, a nd proclaim liberty to them, remitting them for their misdeeds. This eve nt will happen < in the first week of the jubile e that o ccu rs a fter the nine jubilees. A day of atonement is at the end of the tenth jubilee < to atone for all the sons of light a nd the men of the lot of Melchizedek . . . (Broken text) . . . Indeed < this is the time for Melchizedek's year of favor. By his stre ngth he will raise up the holy o nes of El to execute judgm ent, as it is written < co ncerning him in the songs of David: Elohim sta nds in the assembly of El, in the midst of the Elo him he gives judgme nt. Or aga in con cerning him, Above it, < take your seat on high, El will judge the nations. And where it says, How long will you judge unjustly and show partiality to the wicked? Selah! < The interpretation concerns Belial and the spirits of his ilk, who . . . in their turning away from the commandments of El to do evil. < And Melchized ek will exe cute El's avenging judgment upon them while he protects the sons of light fro m the power of Belial and from all the spirits of his ilk. < And all the Elim of the heights will be his helpers. He . . . (broken text) . . . and with all the sons of El . . . < this. Tha t is the day of salvation about which El spo ke through the mouth of Isaiah the pro phet, who said, How beautiful < on the mountains a re the feet of the herald who pro claims peace, the herald of good tidings who proclaims to Zion, Yo ur El is king. < The interpretation of it: The mounta ins are the words of the prophets, those who . . . prophesied to all the mourners of Zion. < And the herald is the one anointed of the spirit about whom Da niel said, Until the a nointed, a prince, the re will be seven weeks. As for the herald < of good who pro claims salva tion, he is the one about whom it is written, when it says, . . . < to comfort all the mourners of Zion." To instruct them in all the ages of the world. < . . . in truth . . . (broken text) < . . . she turned away from Belial . . . . . . < with the judgments of El, as it is written about him, saying to Zion, Your Elohim is king. Zion is < the community of all the sons of light who uph old the covenant and turn aside fro m walking in the way of the people (the popular trend). But your Elo him is < Melchize dek who will destroy Belial. And as for what he has said, You will blow the horn of alarm in the seventh month . . .

4 (Isa 61:1) 5 6 7 (Lev 25:9) 8 9 10 (Isa 61:2) (Ps 82:1) (Lev 25:10)

11 12 13

(Psalm 7:7-8) (Psalm 82:2)

(Isa 61:2)

14 15 16 17 18 (Isa 61:3) (Da n 9:25) (Isa 49:8) (Isa 52:7)

19 20 21 22-23 24

(Isa 61:2-3)

(Isa 52:7)

25

(Lev 25:9)

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THE GREAT CHRISTIAN DILEMMA

We now face the ultimate difficulty in Christianity. Was Jesus the Messiah or is Melchizedek the Messiah? An answer to this question depends upon our understanding. If we believe the apostles were conduits of perfect truth and infallible teaching we will believe the former. If we are willing to use our own minds with sincere examination of the Old Testament, and other sources, we can believe the latter. This is a position not to be taken lightly. Consider the gravity of the charge. Who is the liar but he who denies that Jesus is the Messiah? I John 2:22. . . Everyone who believes Jesus is the Messiah is a child of God. I John 5:1. According to John if you deny Jesus as the Messiah you are a liar. Furthermore you are not a child of God. What are we if we claim Jesus as the Creator of a universe? What are we if we believe he is Lord and Administrator of his vast dominions? What are we if we believe he created the Melchizedeks, a lower order of divine Sons? John said we are antichrists if we deny the Father and the Son. But we do not deny them; we elevate them to their true positions, as the source of all existence. John said the spirits were to be tested, whether they are of God, I John 4:1-3. False prophets had gone out into the world. But the spirit of God could be known. Every spirit which confesses that Jesus Christ is come in the flesh is of God. I confess Jesus as my Creator, my Lord, and my Savior. I believe he is a divine Son of God, the first-born of all creation. I believe he came in the flesh, that he was born as a babe of the world, that he lived on this earth, that he was the premier example of human life, that he gave himself for me, that he died a cruel death on the cross, and that he rose again. I also believe that as a result of that experience he obtained full sovereignty over his creation. Peter said that false prophets arose among the people who brought destructive heresies, even denying the Master who created them, II Pet 2:1. I do not deny the Master; I worship him as God. Consider the writer of the Book of Hebrews. He said that Jesus was a Melchizedek, a lower order of divine Sons. He degraded Jesus as the Creator because he did not understand. He was confused between creatorship and planetary rulership. The Messiah is a world ruler, not a universe administrator. Which of us has denied Jesus? Neither. We have understood him in different roles. But which gives him the higher position? I or the writer of the Book of Hebrews?

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If we are to accept Daniels statements that the words were shut up and sealed until the time of the endCif we are to accept Johns statements in his Apocalypse that the revelations were shut up and sealed until the time of the endCif we are to accept Pauls statements that mysteries were held until the full number of the nations should come inCif we are to accept that Jesus did not instruct his disciples on administrative matters and did not reveal the role of MelchizedekCthen we must accept that none of the apostles, including Paul, had full knowledge about these matters and that their judgments, as expressed in their writings, are entirely human and not divinely inspired. Although they were instructed to carry the gospel to the nations that gospel did not include knowledge of future world rulership. If Jesus did not teach himself as the Messiah, as the Christ, if he left these matters open without instruction, then the apostles were forced to their own conclusions. Neither Peter, nor John, nor Paul, nor any other apostle, nor any disciple, nor any early Christian father, nor any priest, nor any preacher, nor any Pope, nor any theologian since has understood. This conclusion has profound ramifications. 1. It forces our attention to the real purpose of Jesus life. He came here to gain experience as a man, so that he could be more merciful as a being who is both God and man. 2. It frames the concepts of Jesus as Savior, and of personal salvation in a new light. If he is God, and he and the Father are one, how could he have offered himself in sacrificial death to himself? Does he not have the power, as Creator, to save us without a sacrificial death? 3. It casts aside a whole field of notions concerning Jesus return to this world. If he does return it will be as God and not as man. If Melchizedek is the future planetary ruler then we must reexamine our ideas of Jesus future rule on this world and of his rule in the heavens. 4. It casts aside the doctrine of biblical infallibility. Many sections of the Bible are the work of men, expressing their personal understanding. Those sections are not reliable revelations. 5. It casts aside the doctrine of perfection through the leading of the Holy Spirit. The Holy Spirit limits his revelations according to a full-scale divine program. All revelations are limited by the practical requirements of unfolding planetary destiny. 6. It casts aside theological developments of two thousand years. Men have built huge theoretical structures on sheer speculation. The conclusions deduced in this present paper shatter the very foundations of Christian doctrines of Jesus as the Christ. 7. It introduces the real and positive prospect of other revelations. If we were not informed about these matters, if we were left in a condition of partial knowledge, then Jesus will provide instruction for personal decisions in the grave planetary crises now facing all of us. New revelations now unfold.

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CHAPTER ELEVEN The Urantia Papers on Melchizedek

The Urantia Papers inform us that Jesus took over rulership of this planet at the time of his incarnation. Page 1014:2 The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia. For Biblical reference see the remarks by Jesus. He acknowledged the Devil as the former Prince of this world. He was now judged. John 12:31 Now is the judgment of this world, now shall the Prince of this world be cast out; John 14:30 I will no longer talk much with you, for the Prince of this world is coming. He has no power over me; John 16:11 . . . concerning judgment, because the Prince of this world is judged. In II Cor 4:4 Paul referred to him as the god of this world. He was literally the god of this world. Page 584:2 Your world has been visited by four orders of sonship: Caligastia, the Planetary Prince; Adam and Eve of the Material Sons of God; Machiventa Melchizedek, the sage of Salem in the days of Abraham; and Christ Michael, who came as the Paradise bestowal Son. For discussions of the title AChrist Michael@ refer to later chapters. Page 1014:5 And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetary receivers, volunteered to do that which had been done only six times in all the history of Nebadon: to personalize on earth

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as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia. Page 1015:1 It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, I am Melchizedek, priest of El Elyon, the Most High, the one and only God. Page 1015:2 When the herder had recovered from his astonishment, and after he had plied this stranger with many questions, he asked Melchizedek to sup with him, and this was the first time in his long universe career that Machiventa had partaken of material food, the nourishment which was to sustain him throughout his ninety-four years of life as a material being. Page 1015:6 Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastias staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate. Page 1015:5 In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.

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Page 1021:4 Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek. It should be evident that if the Salem brotherhood had over one hundred thousand tithe payers it was widely influential and well known throughout the Near East of those days. Unfortunately, little record of its existence has come down to us. With this foundation of followers and believers it would also have been quite wealthy. From this base Melchizedek could train a large body of missionaries, who then went out into the world. Numerous remarks exist for us to obtain some idea of that influence. Page 1031:2 With the passing of the centuries in India, the populace returned in measure to the ancient rituals of the Vedas as they had been modified by the teachings of the Melchizedek missionaries and crystallized by the later Brahman priesthood. This, the oldest and most cosmopolitan of the worlds religions, has undergone further changes in response to Buddhism and Jainism and to the later appearing influences of Mohammedanism and Christianity. But by the time the teachings of Jesus arrived, they had already become so Occidentalized as to be a white mans religion, hence strange and foreign to the Hindu mind. Page 1032:6 The Salem religion of a Most High Creator Deity who would bestow his favor upon mankind in response to mans faith. But it is all too true that, by the time the Melchizedek missionaries had penetrated to the lands of the yellow race, their original message had become considerably changed from the simple doctrines of Salem in the days of Machiventa. Page 1035:4 Gautama was a real prophet, and had he heeded the instruction of the hermit Godad, he might have aroused all India by the inspiration of the revival of the Salem gospel of salvation by faith. Godad was descended through a family that had never lost the traditions of the Melchizedek missionaries.

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Some idea of the influence may also be obtained from study of the Hindu holy scriptures, which contain prophecies of the future, very nearly alike those contained within the Hebrew prophets, but missing the direct influence of Melchizedek. Page 1025:1 Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael. This title shows that he will be our future planetary ruler. Since the Messiah of the Old Testament passages fills that role, Melchizedek will be the Messiah. Note the reference to forever a planetary minister representing Christ Michael. This is borrowed from Ps 110:4 Yahweh has sworn and will not change his mind, You are a priest for ever after the order of Melchizedek. Page 1025:2 As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventas future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancients of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventas destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth. Considerable revelation exists to show that future role, and how he will be incarnated as a babe of the world, just as was Jesus. Refer to discussions in following chapters.

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Page 491:13 Every quarantined or isolated world has a Vorondadek Son acting as an observer. He does not participate in planetary administration except when ordered by the Constellation Father to intervene in the affairs of the nations. Actually it is this Most High observer who rules in the kingdoms of men. Urantia is one of the isolated worlds of Norlatiadek, and a Vorondadek observer has been stationed on the planet ever since the Caligastia betrayal. When Machiventa Melchizedek ministered in semimaterial form on Urantia, he paid respectful homage to the Most High observer then on duty, as it is written, And Melchizedek, king of Salem, was the priest of the Most High. Melchizedek revealed the relations of this Most High observer to Abraham when he said, And blessed be the Most High, who has delivered your enemies into your hand. Page 514:6 14. Machiventa Melchizedek, the only Son of this order to bestow himself upon the Urantia races. While still numbered as a Melchizedek, he has become forever a minister of the Most Highs, eternally assuming the assignment of service as a mortal ascender, having sojourned on Urantia in the likeness of mortal flesh at Salem in the days of Abraham. This Melchizedek has latterly been proclaimed vicegerent Planetary Prince of Urantia with headquarters on Jerusem and authority to act in behalf of Michael, who is actually the Planetary Prince of the world whereon he experienced his terminal bestowal in human form. Notwithstanding this, Urantia is still supervised by successive resident governors general, members of the four and twenty counselors. The Biblical references are found in Gen 14:18-20 C And Melchizedek, king of Salem, brought out bread and wine; he was priest of the Most High god. And he blessed him and said, Blessed be Abram by Most High god, maker of heaven and earth; and blessed be Most High god, who has delivered your enemies into your hand! And Abram gave him a tenth of everything. Note that the word god in the Genesis passage is El, not Eloha or Elohim. As I showed in previous discussions, El is a general application for beings who inhabit the celestial regions, and who serve in administrative positions. The order of the words is Most High god, not God Most High, as given in some of the translations. KJV reflects the correct word order, but reverses the capitalization from Most High god to most high God. These preferences are completely arbitrary. The arbitrary nature of the assignments is also seen in the interpretation by the writer of the Melchizedek text in the Dead Sea Scrolls. There he used El for Yahweh, Elim for gods, and Elohim for Melchizedek. Refer to my mention of the possible contradictions in assignment.

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For more detailed presentation of the Most Highs refer to page 409 of the Urantia Papers. In discussing the future ages of light and life, we are told: Page 632:1 To outward and visible appearances the actual rulers, or directors, of such a world settled in light and life are the Material Son and Daughter, the Planetary Adam and Eve. The finaliters are invisible, as also is the Prince-Sovereign except when in the morontia temple. The actual and literal heads of the planetary regime are therefore the Material Son and Daughter. It is the knowledge of these arrangements that has given prestige to the idea of kings and queens throughout the universe realms. And kings and queens are a great success under these ideal circumstances, when a world can command such high personalities to act in behalf of still higher but invisible rulers. Page 632:2 When such an era is attained on your world, no doubt Machiventa Melchizedek, now the vicegerent Planetary Prince of Urantia, will occupy the seat of the Planetary Sovereign; and it has long been conjectured on Jerusem that he will be accompanied by a son and daughter of the Urantia Adam and Eve who are now held on Edentia as wards of the Most Highs of Norlatiadek. These children of Adam might so serve on Urantia in association with the Melchizedek-Sovereign since they were deprived of procreative powers almost 37,000 years ago at the time they gave up their material bodies on Urantia in preparation for transit to Edentia. This may be the event mentioned by Paul in Rom 8:19 C For the creation waits with eager longing for the revealing of the sons of God. Lovely Biblical references to the era of Light and Life are found in Isaiah 30:18-26 C Therefore the LORD waits to be gracious to you; therefore he exalts himself to show mercy to you. For the LORD is a God of justice; blessed are all those who wait for him. Yea, O people in Zion who dwell at Jerusalem; you shall weep no more. He will surely be gracious to you at the sound of your cry; when he hears it, he will answer you. And though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself any more, but your eyes shall see your Teacher. And your ears shall hear a word behind you, saying, This is the way, walk in it, when you turn to the right or when you turn to the left. Then you will defile your silver-covered graven images and your gold-plated molten images. You will scatter them as unclean things; you will say to

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them, Begone! And he will give rain for the seed with which you sow the ground, and grain, the produce of the ground, which will be rich and plenteous. In that day your cattle will graze in large pastures; and the oxen and the asses that till the ground will eat salted provender, which has been winnowed with shovel and fork. And upon every lofty mountain and every high hill there will be brooks running with water, in the day of the great slaughter, when the towers fall. Moreover the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the LORD binds up the hurt of his people, and heals the wounds inflicted by his blow. Isa 65:17-25 For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. But be glad and rejoice for ever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy. I will rejoice in Jerusalem, and be glad in my people; no more shall be heard in it the sound of weeping and the cry of distress. No more shall there be in it an infant that lives but a few days, or an old man who does not fill out his days, for the child shall die a hundred years old, and the sinner a hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. They shall not labor in vain, or bear children for calamity; for they shall be the offspring of the blessed of the LORD, and their children with them. Before they call I will answer, while they are yet speaking I will hear. The wolf and the lamb shall feed together, the lion shall eat straw like the ox; and dust shall be the serpents food. They shall not hurt or destroy in all my holy mountain, says the LORD. The ATeacher@ spoken of in this passage refers to the Trinity Teacher Sons, one of the several orders of divine Sons that originate on Paradise. Page 220:4 We know that the Trinity Teacher Sons are devoted to the conscious enlightenment of universe creatures. I have arrived at the settled conclusion that the Inspired Trinity Spirits, by superconscious techniques, are also functioning as teachers of the realms. I am persuaded that there is a vast body of essential spiritual knowledge, truth indispensable to high spiritual attainment, which cannot be consciously received; self-consciousness would effectively jeopardize the certainty of reception. If we are right in this concept, and my entire order of being shares it, it may be the mission of these Inspired Spirits to overcome this difficulty,

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to bridge this gap in the universal scheme of moral enlightenment and spiritual advancement. We think that these two types of Trinity-origin teachers effect some kind of liaison in their activities, but we do not really know. Page 231:5 When the progress of events on an evolutionary world indicates that the time is ripe to initiate a spiritual age, the Trinity Teacher Sons always volunteer for this service. You are not familiar with this order of sonship because Urantia has never experienced a spiritual age, a millennium of cosmic enlightenment. But the Teacher Sons even now visit your world for the purpose of formulating plans concerning their projected sojourn on your sphere. They will be due to appear on Urantia after its inhabitants have gained comparative deliverance from the shackles of animalism and from the fetters of materialism. Page 232:1 The Teacher Sons usually remain on their visitation planets for one thousand years of planetary time. One Teacher Son presides over the planetary millennial reign and is assisted by seventy associates of his order. The Daynals do not incarnate or otherwise so materialize themselves as to be visible to mortal beings; therefore is contact with the world of visitation maintained through the activities of the Brilliant Evening Stars, local universe personalities who are associated with the Trinity Teacher Sons. Page 567:7 As a result of the ministry of all the successive orders of divine sonship, the inhabited worlds and their advancing races begin to approach the apex of planetary evolution. Such worlds now become ripe for the culminating mission, the arrival of the Trinity Teacher Sons. This epoch of the Teacher Sons is the vestibule to the final planetary age C evolutionary utopia C the age of light and life. Page 599:6 The Trinity Teacher Sons may return many times to the same world. But sooner or later, in connection with the termination of one of their missions, the Planetary Prince is elevated to the position of Planetary Sovereign, and the System Sovereign appears to proclaim the entrance of such a world upon the era of light and life. Page 600:3 No matter what the special natural history of an individual planet may be, no difference whether a realm has been wholly loyal, tainted with evil, or cursed by sin C no matter what the antecedents may be C sooner or later the grace of God and the ministry of angels will usher in the day of the advent of the Trinity Teacher Sons; and their departure, following their final mission, will inaugurate this superb era of light and life.

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For discussions on the Millennium, and the coming age of Light and Life, refer to following chapters. But to return to Melchizedek. Page 852:5 The supermaterial government of Urantia, under the direction of the Melchizedeks, continued, but direct physical contact with the evolutionary races had been severed. From the distant days of the arrival of the corporeal staff of the Planetary Prince, down through the times of Van and Amadon to the arrival of Adam and Eve, physical representatives of the universe government had been stationed on the planet. But with the Adamic default this regime, extending over a period of more than four hundred and fifty thousand years, came to an end. In the spiritual spheres, angelic helpers continued to struggle in conjunction with the Thought Adjusters, both working heroically for the salvage of the individual; but no comprehensive plan for far-reaching world welfare was promulgated to the mortals of earth until the arrival of Machiventa Melchizedek, in the times of Abraham, who, with the power, patience, and authority of a Son of God, did lay the foundations for the further uplift and spiritual rehabilitation of unfortunate Urantia. Melchizedek gave many details of the coming millennial age, and plans for the immediate future, to us through the ancient prophets. We have two items of information that show his work to enlighten the world. Page 1024:6 This same Melchizedek continued to collaborate throughout the nineteen succeeding centuries with the many prophets and seers, thus endeavoring to keep alive the truths of Salem until the fullness of the time for Michaels appearance on earth. The truths of Salem were the Melchizedek teachings. Nineteen hundred years was the time elapsed between his bestowal and that of Jesus. Through such collaboration we now have great truths presented on immediate coming events, and some knowledge of the future, to help us in our imminent decisions. Page 1033:4 About six hundred years before the arrival of Michael, it seemed to Melchizedek, long since departed from the flesh, that the purity of his teaching on earth was being unduly jeopardized by general absorption into the older Urantia beliefs. It appeared for a time that his mission as a forerunner of Michael might be in danger of failing. And in the sixth century before Christ, through an unusual co-ordination of spiritual agencies, not all of which are understood even by the planetary supervisors, Urantia witnessed a most unusual presentation of manifold re-

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ligious truth. Through the agency of several human teachers the Salem gospel was restated and revitalized, and as it was then presented, much has persisted to the times of this writing. The time of this writing was 1934, when the Urantia Papers were presented. That which persisted is contained in the ancient prophecies, including the Old Testament prophets, John=s Apocalypse, the Book of Enoch, and a few other scattered pieces, such as 2nd Baruch. These writings, not contained within our Bible, were compiled by R. H. Charles in 1913 in the Pseudepigrapha of the Old Testament, Oxford University Press. Note that these are not classified as apocryphal writings. Again, the Salem gospel were the truths presented by Melchizedek on the future plans for this world. Page 1014:1 The Melchizedeks are widely known as emergency Sons, for they engage in an amazing range of activities on the worlds of a local universe. When any extraordinary problem arises, or when something unusual is to be attempted, it is quite often a Melchizedek who accepts the assignment. The ability of the Melchizedek Sons to function in emergencies and on widely divergent levels of the universe, even on the physical level of personality manifestation, is peculiar to their order. Only the Life Carriers share to any degree this metamorphic range of personality function. Page 1024:4 Machiventa terminated his bestowal as a creature of flesh and blood just as suddenly and unceremoniously as he had begun it. Neither his appearance nor departure were accompanied by any unusual announcement or demonstration; neither resurrection roll call nor ending of planetary dispensation marked his appearance on Urantia; his was an emergency bestowal. But Machiventa did not end his sojourn in the flesh of human beings until he had been duly released by the Father Melchizedek and had been informed that his emergency bestowal had received the approval of the chief executive of Nebadon, Gabriel of Salvington. Page 1025:3 We well understand how, by his triumph on Urantia, Michael became the successor of both Caligastia and Adam; how he became the planetary Prince of Peace and the second Adam. And now we behold the conferring upon this Melchizedek of the title Vicegerent Planetary Prince of Urantia. Will he also be constituted Vicegerent Material Son of Urantia? Or is there a possibility that an unexpected and unprecedented event is to take place, the sometime return to the planet of Adam and Eve or certain of their progeny as representatives of Michael with the titles vicegerents of the second Adam of Urantia?

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Page 1251:3 Some believe that Machiventa will not come to take personal direction of Urantian affairs until the end of the current dispensation. Others hold that the vicegerent Prince may not come, as such, until Michael sometime returns to Urantia as he promised when still in the flesh. Still others, including this narrator, look for Melchizedeks appearance any day or hour. Refer to following chapters on Melchizedek=s future appearance. Page 1251:1 Vicegerent authority to act for Michael as Planetary Prince has been recently vested in Machiventa Melchizedek, but this Son of the local universe has made not the slightest move toward modifying the present planetary regime of the successive administrations of the resident governors general. Page 1251:2 There is little likelihood that any marked change will be made in the government of Urantia during the present dispensation unless the vicegerent Planetary Prince should arrive to assume his titular responsibilities. It appears to certain of our associates that at some time in the near future the plan of sending one of the twenty-four counselors to Urantia to act as governor general will be superseded by the formal arrival of Machiventa Melchizedek with the vicegerent mandate of the sovereignty of Urantia. As acting Planetary Prince he would undoubtedly continue in charge of the planet until the final adjudication of the Lucifer rebellion and probably on into the distant future of planetary settlement in light and life.

Part III The World Future

The Great Planetary Transformation To the End of the Millennium

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CHAPTERTWELVE The Great Planetary Transition

In revelation we are told that our planet will experience a great geophysical transition from one rotational position to another. That such possibility exists is indicated in The Urantia Papers. Page 1863 C This world has never seriously or sincerely or honestly tried out these dynamic ideas and divine ideals of Jesus doctrine of the kingdom of heaven. But you should not become discouraged by the apparently slow progress of the kingdom idea on Urantia. Remember that the order of progressive evolution is subjected to sudden and unexpected periodical changes in both the material and the spiritual worlds. The bestowal of Jesus as an incarnated Son was just such a strange and unexpected event in the spiritual life of the world. Neither make the fatal mistake, in looking for the age manifestation of the kingdom, of failing to effect its establishment within your own souls. When dissected this revelation can diverge our thought in several curious ways. First we see that mankind has never been serious or sincere or honest concerning Jesus doctrines of the kingdom of heaven. That is really a profound indictment in one sentence. Further, Jesus doctrine of the kingdom is based on dynamic ideas and divine ideals. Dynamic ideas are not those treated in a theological dissertation from some dusty university office. They are living expressions from the pulsating heart of mankind. Divine ideals are those carried forward by God for the benefit of his creation. We have failed on both. But we should not become discouraged by the apparently slow progress of the kingdom idea. It will yet find expression among mankind. The manner of this development will be through the order of progressive evolution, subjected to sudden and unexpected periodical changes. Progressive evolution is the plan of Providence. Page 54:5 Can you not advance in your concept of Gods dealing with man to that level where you recognize that the watchword of the universe is progress? Through long ages the human race has struggled to reach its present position. Throughout all these millenniums Providence has been working out the plan of progressive evolution. The two thoughts are not opposed in practice, only in mans mistaken concepts. Divine provi-

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dence is never arrayed in opposition to true human progress, either temporal or spiritual. Providence is always consistent with the unchanging and perfect nature of the supreme Lawmaker. Providence is God=s plan for his creation; progressive evolution is his method of achieving his plan. These two thoughts are not opposed to one another except in the limited mind of man. While the bestowal of Jesus as an incarnated Son was just such a strange and unexpected event in the spiritual life of the world, it can be viewed under the idea of periodical only if his bestowal was part of cycle of bestowals, from the Magisterial Sons to the Melchizedek Sons. Melchizedek=s bestowal was also sudden and unexpected. His future bestowal will also be sudden, if not unexpected except by those who refuse revelation. We have a wealth of information from our planetary past that shows the world has been subjected to sudden and unexpected material changes of a periodical nature. This knowledge is currently limited to fringe social groups, but mostly mythological, and not part of the mainstream of planetary thinking. The philosophy of the current godless social order is based on principles of smooth evolution from one planetary stage to the next. Revelation contradicts such godless view. I shall show the foundation for such revelation from two main sources. The first will be the statements given us by Melchizedek in his collaboration with the prophets and seers of Israel. From this evidence we shall see that our planet is imminently destined for a sudden and unexpected change in the material world. The second will be from the planetary record, showing how past material changes were not only sudden and unexpected, but also of a periodical nature.

The Melchizedek Revelations

One of the more outstanding revelation elements is in Isaiah 24:1. Behold, the LORD will lay waste the earth and make it desolate, and he will twist its surface and scatter its inhabitants. Clearly, this is a cosmic event. The entire planet will twist. The inhabitants will be scattered because of dramatic changes in the geological features of the world. Why would God do this? Later in this same chapter we are told: Isa 24:18-20 For the windows of heaven are opened, and the foundations of the earth tremble. The earth is utterly broken, the earth is rent asunder, the earth is violently shaken. The earth staggers like a drunken man, it sways like a hut; its transgression lies heavy upon it, and it falls, and will not rise again.

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Well, I am sure it will rise again. The remark is poetic emphasis. If you were off in space gazing down when this event takes place you would see the earth wobble violently in its rotation. The hard mantle of the crust will twist and distort. The globe will flip on its axis. This will cause major tectonic disruptions. John was presented with visions of this event. Rev 6:14 C The sky vanished like a scroll that is rolled up, and every mountain and island was removed from its place. Rev 16:20 C And every island fled away, and no mountains were to be found. Plainly, this cannot be literally accurate. Mountains and islands will remain, although greatly modified from what we now know. A highly graphic revelation is contained in the book of Zechariah. Zech 14:4 C On that day his feet shall stand on the Mount of Olives which lies before Jerusalem on the east; and the Mount of Olives shall be split in two from east to west by a very wide valley; so that one half of the Mount shall withdraw northward, and the other half southward. This is a scientifically precise geophysical description of the great changes coming to the Holy Land, showing how tectonic plates will slide past one another when God will return with all his holy ones. Jerusalem now sits on a great geological crustal fault. This fault comes up out of Africa, through the gulf of Aqaba, through the Dead Sea, up the Jordan River, and on northward into Turkey. When the events of Isa 24:1 take place, the great shaking of the globe will cause a breakup of the Mount of Olives. One part of the earth crust (tectonic plate) will shift northward, and the opposite tectonic plate southward. This will create a very wide valley. You can imagine what will happen to all buildings, roads, and so on. Even more, Verse 10 tells us that the whole land will be turned into a plain from Geba to Rimmon. (From south of the present day Jerusalem northward to Lebanon.) Thus, the present mountain system will also be transformed. As a result of this great geophysical event the present rivers and lakes will be destroyed. Verse 8. A huge source of water will develop in this region. Half of the waters will flow to the eastern sea and half to the western sea. The Mediterranean sea will also be dramatically different from what we know today. Attempts to assign these new river directions to present sea locations would be fruitless. The waters flowing out of this New Jerusalem are also described in Ezek 47. You may note the width of the river. It will be more than two miles wide. If such dramatic geophysical changes will take place in the Holy Land, equivalent dramatic changes will take place all over the globe. We can see from revelations on the modern land of Babylon that large land masses will sink beneath the ocean.

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In that final act of the age, when the planet twists in the throes of the birth of a new age, Great Babylon shall sink beneath the waters of the ocean. Jer 51:42 C The sea has come up on Babylon; she is covered with its tumultuous waves. Jer 51:64 C Thus shall Babylon sink, to rise no more, because of the evil that I am bringing upon her. Rev 18:21 C Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, So shall Babylon the great city be thrown down with violence, and shall be found no more. Jesus warned us of these great geophysical changes now coming at the end of the age. Luke 21:2526 C And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. These unimaginable physical events will be accompanied by equivalent meteorological and biological changes. Verse 6 in Zechariah 14 tells us: On that day there shall be neither cold nor frost. Verse 8 says that it shall continue in summer as in winter. In other words, the seasons we know today will disappear. The atmospheric temperature will become equable; our descendants will never again have to worry about crop loss to the weather. Isa 32:15 C . . . until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest. Isa 35:12 C The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God. Ezek 47 further describes the new biological order which will prevail over all the earth. Great trees shall grow on the banks of that huge river, with all kinds of trees for food (v 12). Their leaves will no longer wither and fall as now occurs for our deciduous varieties, and they shall bear fruit from month to month without ceasing. We just cannot comprehend that which will spring forth in the new world.

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Causes of the Great Geophysical Changes

A momentous question faces us. What would cause such cosmic alterations in the physical planet? I have been unable to isolate anything in revelation that addresses that question, except for one remark in Johns Apocalypse. Rev 8:89 C The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea; and a third of the sea became blood, a third of the living creatures in the sea died, and a third of the ships. This could denote a large meteor that would, indeed, wreck havoc with the planet, destabilizing its rotation, and causing it to flip on its axis. I was reluctant to accept this brief remark because of the great corruption that exists in Johns text. For many years I thought this might be further description of nuclear warheads falling from the sky, but I had trouble reconciling the size with the descriptions he gives elsewhere. Rev 8:7 C The first angel blew his trumpet, and there followed hail and fire, mixed with blood, which fell on the earth; and a third of the earth was burnt up, and a third of the trees were burnt up, and all green grass was burnt up. Also: Rev 16:21 C and great hailstones, heavy as a hundredweight, dropped on men from heaven, till men cursed God for the plague of the hail, so fearful was that plague. Clearly, separation of Johns descriptions are difficult.

The Age of Light and Life

After the coming Millennium, and further geological changes, the planet will witness the onset of the age of Light and Life. Isa 35:58 C Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy. For waters shall break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes. And a highway shall be there, and it shall be called the Holy Way; the unclean shall not pass over it, and fools shall not err therein.

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As part of this new world system, there will also be great changes with respect to light. Verse 7 in Zechariah 14 says, And there shall be continuous day (it is known to the LORD), not day and not night, for at evening time there shall be light. Isa 30:26 C Moreover the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the LORD binds up the hurt of his people, and heals the wounds inflicted by his blow. At that time the LORD will become king over all the earth; on that day the LORD will be one and his name one. And it shall be inhabited, for there shall be no more curse. Jerusalem shall dwell in security. The Periodical Planetary Changes What did the revelation mean by periodical changes in the material realm? Prevalent among the myths of people from around the world is a theme of great world changes in times past. These myths were well known to Greek and Roman writers. As Plato wrote in the Statesman: There is a time when God himself guides and helps to roll the world in its course; and there is a time, on the completion of certain cycles, when he lets go, and the world, being a living creature and having originally received intelligence from its author and creator, turns and by an inherent necessity revolves in the opposite direction. Plato went on: I mean the change in the rising and setting of the sun and the other heavenly bodies. In those times they used to set in the quarter where they now rise, and used to rise where they now set. The revolution of the heavens is sometimes in its present sense, sometimes in its reverse sense. So it must needs be that in the cosmic crisis there is widespread destruction of living creatures . . . and only a remnant of the human race survives. For when the whole order of things has come to its destined end there must needs be universal change once more. Now the pilot of the ship of the world lets go the handle of its rudder. A shudder passes through the world

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at the reversing of its rotation, checked as it seems, between the old control and the new impulse. The shock sets up a great earthquake which causes . . . destruction of living creatures of all kinds. Compare this with the statement from Isaiah 24:1. Compare also with the great crustal changes described in Zech 14. Ancient Egyptian documents make similar assertions on the motions of the earth. The Ipuwer Papyrus states that the Earth turned upside down. The Ermitage Papyrus in Leningrad states that a catastrophe had turned the land upside down; happens that which never had happened. Many of the world mythologies believed that the earth went through four or five major cycles (ages). In the mythologies of the Hindus Brahma lived one hundred days and nights. Each night saw the dissolution of the world; each day saw the renewal of creation. One day and night of Brahma was equal to 1,000 periods, and each period had 12,000 divine years. Each divine year was equal to 360 human years. Therefore, one day and night of Brahma was equal to 4,320,000,000 human years. One hundred days and nights of Brahma were equal to 432 billion human years! Every period of 12,000 divine years was divided into four ages. The age of Krita was equal to 4,000 divine years with additional 400 divine years each of morning and evening twilight. The age of Krita was followed by the age of Treta with 3,000 divine years and morning and evening twilight of 300 years. This was followed by the age of Dvapara with 2,000 divine years and 200 years each of morning and evening. Lastly came the age of Kali with 1,000 years and 100 years each of morning and evening. Clearly these are humanly derived numbers for the great cycles of the universe. In the first age men were noble and spiritual. They held to the four virtues of truthfulness, kindness, devotion, and charity. They were contented, kind, amiable, mild and possessed selfcontrol and forgiveness. In that age there was no buying or selling; the fruits of the earth were obtained merely for the taking. There was no disease and no decline of the body through aging. There was no malice, deceit, weeping, pride, contention, hatred, cruelty, fear, affliction, jealousy or envy. Each age experienced a decline from the previous, until this last age. Only one fourth of the virtues remain, and even this small quantity disappears as vices rapidly increase. Men are wicked, unkind, quarrelsome, deceptive, idle, slothful, full of malice. They highly prize what is low and degraded. Women become shameless, overbold, and lascivious. Cities are filled with thieves and vicious men. Merchants are low and deceitful. Kings become oppressive. Droughts and floods devastate crops; wars and famines depopulate the earth. The earth becomes so depraved wise men pray for the arrival of Kalki, the Destroyer. We now live in that age. For references see Classical Hindu Mythology, C. Dimmitt and J. A. B. van Buitenen, Temple University Press, Philadelphia, 1978, and Epics, Myths, and Legends of India, P. Thomas, D. B. Taraporevala Sons and Co., Bombay, 1961.

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The four ages were characterized by colors: white, red, yellow and black respectively. According to the Puranas this age will witness Vishnu, the Creator god, who will appear as Kalki, an armed warrior mounted on a white horse with wings and adorned with jewels, waving over his head with one hand the sword of destruction and holding in the other a disc. Compare with the Book of Revelation. Rev 6:4 And out came another horse, bright red; its rider was permitted to take peace from the earth, so that men should slay one another; and he was given a great sword. In the Bhagbata we are told that the . . . age of destruction is so horrible that during it the clouds never fall on the earth as drops of rain for one hundred years. The people find no food to eat and being terribly oppressed by hunger they are compelled to eat one another. Compare with Lamentations 2:20ff. Again, we see human exaggeration in these remarks. In other places in the Hindu writings a universal cataclysm is predicted in vivid detail. After a drought lasting for many years seven blazing suns will appear in the firmament; they will drink up all the waters. Then wind driven fire will sweep over the earth, consuming all things . . . Afterwards many colored and brilliant clouds will collect in the sky looking like herds of elephants decked in wreaths of lightning. Suddenly they will burst asunder, and rains will fall incessantly for twelve years until the whole world with its mountains and forests is covered with water. While these tales are grossly embellished, they carry the tone of great cosmic upheavals. On the opposite side of the world the ancient Toltecs and Aztecs retained folk memories of four great ages, known as the four Suns. The world and men were created by a supreme god who was the Creator of All Things, Lord of Heaven and Earth. Atonatiuh, the Sun of Waters, was the first age, terminated by a deluge in which all creatures perished. Tlalchitonatiuh, the Sun of Earth, was the age of giants that ended in a terrific earthquake and fall of the mountains. Ecatonatiuh,

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the Sun of Air, closed with a furious wind that destroyed buildings, uprooted trees, and even moved rocks. Quetzacoatl, the great white teacher, appeared during this age, teaching the way of virtue and the arts of life, but his doctrines failed to take root. He departed to the east and promised to return in another day. With his departure Tlatonatiuh, the Sun of Fire, began. This is the present age; it will be destroyed by fire. Other versions of the Mexican myths exist. In some of those myths Quetzalcoatl is known as the Creator. The first Sun ended with a flood. Ocelotonatiuh, the Jaguar Sun, was the epoch of giants and of solar eclipse. The third age, Quiyauhtonatiuh, was the Sun of Rains which ended with a rain of fire and redhot rocks. The fourth age, Ecatonatiuh, was the Sun of destruction by winds, while the fifth age is the Sun of Earthquakes, Famines, Wars, and Confusions. The account of four Suns passed and a present fifth Sun, bringing the destruction of our age, seems by most authorities to be the orthodox version. To the north of the Toltecs and Aztecs the Navahos also believed in four ages. In the Age of Beginnings man emerged through four worldstories from the Underworld to the Earth. In the second Age of Animal Heroes the earth was set in order. In the third Age of the Gods the giants were slain. In the fourth Patriarchal Age the Navahos grew into a nation. Navaho traditions of color were more distorted than those of the Hindus or the Toltecs. The four world stories through which they traveled were red, blue, yellow, and multicolored. But the four gods of this world were White Body, Blue Body, Yellow Body, and Black Body. These gods created the first man (Atse Hastin) and first woman (Atse Estsan) from ears of white and yellow corn respectively. To this pair were born five sets of twins. The five sets of twins reflect a similar tradition from Plato, who also described five sets of twin sons, born to the mating of the god Poseidon and Clieto, the earth mother. They represented five great earth dispensations. In the Bible similar folk memory is reflected in the genealogies of Adam, with ten generations in Chapters 4 and 5 of Genesis. South of the Toltecs the Maya believed in four worlds. The first world was inhabited by dwarfs, the saiyam uinicob, or adjuster men. That world was ended by a universal deluge, the haiyococab, or water over the earth. The second world was peopled by the dzolob, or offenders. The third world was populated only by the Maya, the common people or mazehualob. Both of these worlds also ended in floods. The present world is peopled by a mixture of races and will also end in a flood. Back across the Pacific Ocean the Chinese had folk records of five world eras but their distorted accounts, euphemized by their ancient scholars, do not portray them as world ages. Instead of gods they had sages; instead of divine rulers they had earthly emperors; instead of ages they had dynasties. Three periods are given for the earliest men. The first was known as the Lords of the Birds Nest. In those days people lived in birds nests to avoid danger on the ground. The second was known as the Fire Driller Lords. Until this time the people ate raw food but the sages (gods) taught them how to make fire and to cook. The third period saw the Deluge of Kung Kung, a king. Following

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the third period came a golden age which saw the rule of ten emperors. The golden age also ended in a flood. Together these periods make up four world ages; we now live in the fifth. The Chinese also have stories of ten suns in the sky, (two suns each for five periods). In the mythologized stories a certain Yi shoots down each of the suns except one, which now moves in the heavens. If he had not done so the world would have been destroyed by intense heat and fire from the suns. The Chinese call the perished ages kis and count ten kis from the beginning of the world to the time of Confucius. Each of these occur with great convulsions of nature; the span of time between two catastrophes is called a Great Year. If we turn to the classical Greek and Roman worlds we also find traditions of a Great Year. This Great Year was associated with the mythical Phoenix bird which died at the end of each period in blazing fire. From the ashes came a worm that grew into another Phoenix bird and another Great Year. Classical writers variously ascribed the Phoenix with different life ages: 500 years, (Herodotus, Ovid), 540 years (Manilius through Pliny, Solinus), 654 years, (Syncellus, Suidas), 1000 years, (Martial, Pliny, Lactantius), 1461 years, (identified by Aristides and Synesius with the Egyptian Sothic period), 7006 years, (Chaeremon), and, in the most ancient of the references, 972 human generations, (Hesiod). Van Der Broek, in The Myth of the Phoenix, demonstrates that many of these periods are distorted memories based on Babylonian sexagesimal mathematics and other ancient methods of reckoning time. 540 from Manilius (X 60) equal to 32,400 years, which is the same as a generation of one third century of 33 1/3 years, (X 972 generations) from Hesiod, again equal to 32,400 years. Other ancient writers also recognized the Great Year as a long span of time. Plato, in his Timaeus, described the Perfect Year when all the heavenly bodies would come into alignment in the heavens. From Tacitus and Servius we know Cicero equated the Great Year to 12,954 ordinary years, while Cicero stated elsewhere that the time between the alignment of the planets was a matter of controversy. According to Censorinus, the Greek philosopher, Aristotle believed the Greatest Year was one in which the planets were all in alignment. This Greatest Year was thought to have a winter culminating in a world flood, and a summer culminating with a world conflagration. According to the Roman philosopher Seneca, a Babylonian priest named Berossus, writing in Greek, stated that if the sun, the moon, and the planets all came into alignment under the constellation of Cancer the world would burst into flames. If the heavenly bodies came into alignment under Capricorn the world would be inundated by water in a great flood. The Greek name for the great winter was kataclysmos while the name for the great summer was ekpyrosis. Hesiod, in his Works and Days, wrote that four ages and four generations of men had passed and that we were now in the fifth age. Each generation of men were destroyed by the wrath of the planetary gods. The ancient Sumerians preserved lists of kings which go back more than 300,000 years. Before the Great Deluge these kings lived about 30,000 years each! On different lists eight or ten kings reigned, split into pairs, who represent the world wide tradition of four or five great cycles of time. One king ruled when the world was up, a following king ruled when it was down.

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A statement is made in The Urantia Papers which alludes to these ancient records: Page 857 C When archaeologists dig up the claytablet records of the laterday Sumerian descendants of the Nodites, they discover lists of Sumerian kings running back for several thousand years; and as these records go further back, the reigns of the individual kings lengthen from around twentyfive or thirty years up to one hundred and fifty years and more. This lengthening of the reigns of these older kings signifies that some of the early Nodite rulers (immediate descendants of the Princes staff) did live longer than their laterday successors and also indicates an effort to stretch the dynasties back to Dalamatia. Unfortunately, this statement is misleading to all those who fail the necessary homework. The and more means up to 1500 years after the Flood and, as I said, 30,000 years before the Flood. The significant remark is at the end. The records going back 300,000 years was an attempt to stretch the dynasties back to Dalamatia. But those ancient Sumerian records are even more remarkable. The supposedly mythological kings represent great geophysical cycles of the planet. Our modern scientists used samples of deep sea cores to measure the temperature cycles of the earth. These cycles also go back more than 300,000 years. Astoundingly, the dates of the Sumerian kings correlate one-for-one with modern scientific dates of cold and warm periods of the earth. We know the cycles as ice ages. The last ice age began about 30,000 years ago, reached its maximum about 17,000 years ago, and went into an abrupt decline about 10,000 years ago. 30,000 years have passed since the beginning of the last great cycle. We are due for another great swing in the planet. Whether an ancient Chinese hero shot the Suns out of the sky, or the Maya called them the Water, Earthquake, Hurricane, or Fire Suns C the myths show that the earth experienced dramatic changes which led olden people to believe that a different sun was in the sky at each renewal of the earth. Other tales in the folklore of people from around the world tell of great changes in the earth. We can see from this brief survey that different peoples remembered differently, that the ages of the earth are confused, and that the geophysical mechanisms leading to these great events were not understood. Thus we can arrive at a better understanding of the Revelation which says that the world is subject to sudden and unexpected periodical changes. For details on the ancient records see my book on The Legacy of Adam and Eve.

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CHAPTER THIRTEEN Gods Justice

The Urantia Papers offer teaching on planetary ages and world judgments, but do not tie this directly to our planetary physical past. In fact, virtually no mention is made of how the physical aspects of world judgments are related to planetary administrations, although some deductions may be made. Many may ask why this important subject is neglected. My personal view is that if the Revelators had been too explicit about cataclysmic transformations the Revelation would have upset the minds associated with its birth, and hence it would been in jeopardy of survival. Certain elements of revelation were too far beyond the thought and culture of 1935 to be accepted. Those minds may have looked with serious doubt on the validity of those subjects and hence been unwilling to accept the information as coming from reliable sources. Nevertheless, we have valuable information. The coming geophysical upheavals will forever remove such doubts from the minds of men. Page 589:1 From the inception of life on an evolutionary planet to the time of its final flowering in the era of light and life, there appear upon the stage of world action at least seven epochs of human life. These successive ages are determined by the planetary missions of the divine Sons, and on an average inhabited world these epochs appear in the following order: 1. Pre-Planetary Prince Man C From the appearance of man until the advent of the Planetary Prince. 2. Post-Planetary Prince Man C From the advent of the Prince until the arrival of Adam and Eve. 3. Post-Adamic Man C From the advent of Adam and Eve until the first Magisterial Son. 4. Post-Magisterial Son Man C From the first Magisterial Son until the Bestowal Son. 5. Post-Bestowal Son Man C From the Bestowal Son until advent of the Trinity Teacher Sons. 6. Post-Teacher Son Man C From the Teacher Sons until the onset of Light and Life. 7. The Era of Light and Life C The maturation of mortals into the far reaches of the future.

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Page 589:9 The worlds of space, as soon as they are physically suitable for life, are placed on the registry of the Life Carriers, and in due time these Sons are dispatched to such planets for the purpose of initiating life. The entire period from life initiation to the appearance of man is designated the prehuman era and precedes the successive mortal epochs considered in this narrative. Unfortunately, because of the double catastrophes of rebellion by the Prince, and the default of Adam and Eve: Page 597: Urantia is not proceeding in the normal order. Your world is out of step in the planetary procession. Jesus appeared as a Bestowal Son to preempt the appearance of a Magisterial Son. Page 514: Eras of the Magisterial Sons and Teacher Sons and the ages of light and life are to be anticipated on Urantia, regardless of unexpected visitations of divine Sons which may or may not occur. Teaching on these Sons, and their function in Creation is scattered throughout the Papers. Three orders of Paradise Sons are revealed. These Sons come forth from Paradise, from beyond time and space. They are not of origin within the physical universe. They are the Creator Sons, the Michaels C the Magisterial Sons, the Avonals C and the Trinity Teacher Sons, the Daynals. Page 226:1 The Avonals are known as Magisterial Sons because they are the high magistrates of the realms, the adjudicators of the successive dispensations of the worlds of time. They preside over the awakening of the sleeping survivors, sit in judgment on the realm, bring to an end a dispensation of suspended justice, execute the mandates of an age of probationary mercy, reassign the space creatures of planetary ministry to the tasks of the new dispensation, and return to the headquarters of their local universe upon the completion of their mission. We can easily see the dramatic epochal changes in a planet that take place at such a Judgment. The statements are pregnant with meaning. A: To bring to an end a dispensation of suspended justice. A dispensation is a planetary mortal epoch, the time from the initiation of one divine administrative period to the next. If Caligastia rebelled, and Adam and Eve defaulted, and furthermore, if Jesus, as a Creator Son, took over rulership of this world, then he began another dispensation, a period of suspended justice. The past two thousand years are known in the Dead Sea Scrolls as the Era of

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Wrath. The Devil is still free on our world to prosecute his wicked designs. Now comes the Judgment. This is cosmic justice, justice that proceeds from God. What is justice? The quality of being right, righteousness, equitableness, or moral rightness. Page 36:6 God is righteous; therefore is he just. The Lord is righteous in all his ways. `I have not done without cause all that I have done, says the Lord. The judgments of the Lord are true and righteous altogether. The justice of the Universal Father cannot be influenced by the acts and performances of his creatures, for there is no iniquity with the Lord our God, no respect of persons, no taking of gifts. The quotations are from Ps 145:17, Ezek 14:23, Ps 19:9, 2 Chron 19:7 respectively. Rightfulness or lawfulness, as of a claim or title, justness of ground or reason. Page 237:3 A Creator Son is given the range of a universe by the consent of the Paradise Trinity and with the confirmation of the supervising Master Spirit of the superuniverse concerned. Such action constitutes title of physical possession, a cosmic leasehold. But the elevation of a Michael Son from this initial and self-limited stage of rulership to the experiential supremacy of self-earned sovereignty comes as a result of his own personal experiences in the work of universe creation and incarnated bestowal. Until the achievement of bestowal-earned sovereignty, he rules as vicegerent of the Universal Father. Jesus now has full title to this universe. He is now a supreme sovereign. As a result he can bring his personal judgments to any segment of that creation, especially his home world. As a supreme sovereign he can assume the role of the Magisterial Sons. The administering of deserved punishment or reward. Gods justice was suspended. We will now receive our just rewards for being so godless. Page 36:7 How futile to make puerile appeals to such a God to modify his changeless decrees so that we can avoid the just consequences of the operation of his wise natural laws and righteous spiritual mandates! Be not deceived; God is not mocked, for whatsoever a man sows that shall he also reap. True, even in the justice of reaping the harvest of wrongdo-

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ing, this divine justice is always tempered with mercy. Infinite wisdom is the eternal arbiter which determines the proportions of justice and mercy which shall be meted out in any given circumstance. The greatest punishment (in reality an inevitable consequence) for wrongdoing and deliberate rebellion against the government of God is loss of existence as an individual subject of that government. The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity. The factual disappearance of such a creature is, however, always delayed until the ordained order of justice current in that universe has been fully complied with. The principles of justice that pertain to an individual citizen of the universe also pertain to a planet, star system, or administrative realm. All are judged; all must meet God=s justice. The maintenance or administration of what is just by law, as by judicial or other proceedings. In our attempt to comprehend the severity of the corrective action God now brings we should be mindful of the extremity of the current planetary condition. The more extreme the departure of a planet from his projected plans, the more severe the necessary corrective action. Page 1597:4 Then Jesus went on to say: When your children are very young and immature, and when you must chastise them, they may reflect that their father is angry and filled with resentful wrath. Their immaturity cannot penetrate beyond the punishment to discern the fathers farseeing and corrective affection. But when these same children become grown-up men and women, would it not be folly for them to cling to these earlier and misconceived notions regarding their father? As men and women they should now discern their fathers love in all these early disciplines. And should not mankind, as the centuries pass, come the better to understand the true nature and loving character of the Father in heaven? What profit have you from successive generations of spiritual illumination if you persist in viewing God as Moses and the prophets saw him? I say to you, Jacob, under the bright light of this hour you should see the Father as none of those who have gone before ever beheld him. And thus seeing him, you should rejoice to enter the kingdom wherein such a merciful Father rules, and you should seek to have his will of love dominate your life henceforth. The great difficulty for the Old Testament prophecies is their presentation of God=s corrective actions as vengeful.

Isa 34:8 C For the LORD has a day of vengeance, a year of recom-

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pense for the cause of Zion. Isa 47:3 C Your nakedness shall be uncovered, and your shame shall be seen. I will take vengeance, and I will spare no man. Jer 50:28 C Hark! they flee and escape from the land of Babylon, to declare in Zion the vengeance of the LORD our God, vengeance for his temple. Micah 5:15 C And in anger and wrath I will execute vengeance upon the nations that did not obey. The Hebrew word naqam is taken to mean vengeance, or to avenge. It also means requital, as measuring out the actions necessary to correct the consequences of unrighteous behavior. God cannot entertain vengeance, a purely human emotion. But he can judge the actions necessary to bring restitution to his creation. We should regard the cultural and religious milieu on which these warnings were presented. Would they have struck the minds of the generations if they had been stated less forcefully? Was it possible to present God as a loving and merciful Father if his righteous judgments were portrayed less emphatically? Did not the old teachings also portray him as a merciful God, full of compassion and love? Joel 2:12-13 C Yet even now, says the LORD, return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments. Return to the LORD, your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love, and repents of evil. Page 38:1 Mercy is simply justice tempered by that wisdom which grows out of perfection of knowledge and the full recognition of the natural weaknesses and environmental handicaps of finite creatures. Our God is full of compassion, gracious, long-suffering, and plenteous in mercy. Therefore whosoever calls upon the Lord shall be saved, for he will abundantly pardon. The mercy of the Lord is from everlasting to everlasting; yes, his mercy endures forever. I am the Lord who executes loving-kindness, judgment, and righteousness in the earth, for in these things I delight. I do not afflict willingly nor grieve the children of men, for I am the Father of mercies and the God of all comfort. The quotations are from Ps 86:15, Rom 10:13, Isa 55:7, Ps 103:17, Ps 106:1 and others, Jer 9:24, Lam 3:33, 2 Cor 1:3, respectively. Page 38:3 Only the discernment of infinite wisdom enables a righteous God to minister justice and mercy at the same time and in any given universe situation. The heavenly Father is never torn by conflicting attitudes towards his universe children; God is never a victim of attitudinal

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antagonisms. Gods all-knowingness unfailingly directs his free will in the choosing of that universe conduct which perfectly, simultaneously, and equally satisfies the demands of all his divine attributes and the infinite qualities of his eternal nature. Page 41:5 God is never wrathful, vengeful, or angry. It is true that wisdom does often restrain his love, while justice conditions his rejected mercy. His love of righteousness cannot help being exhibited as equal hatred for sin. The Father is not an inconsistent personality; the divine unity is perfect. In the Paradise Trinity there is absolute unity despite the eternal identities of the co-ordinates of God. We should be mature enough to understand that an infinite being cannot be wrathful and angry. But his actions may be regarded at the human level as vengeful, and executed in anger. Will the generations view the extreme planetary judgment less than one of anger and wrath? We should take these words to heart: Page 2017:5 Neither do genuine believers trouble themselves so much about the future punishment of sin. The real believer is only concerned about present separation from God. True, wise fathers may chasten their sons, but they do all this in love and for corrective purposes. They do not punish in anger, neither do they chastise in retribution. B: To execute the mandates of an age of probationary mercy. What are the mandates? Mandates are commissions, authorizations, and commands for the administration of the realms of creation. Mandates are the conditions laid down by God for the management of a world. Part of God=s mandate for the past world age was the mercy to be exercised in permitting men to demonstrate what they are without divine guidance from above. Why was the mercy probationary? Because God, in his mercy, was giving us time to show ourselves. We should always keep in mind the process of bringing judgment. 1. An assessment is made of the current condition. 2. A review is made of the most appropriate corrective actions if it is found that the current condition does not correctly fulfill projected plans. 3. A decision is made among options for corrective action. 4. The action is implemented. Page 37:3 In any universe contest between actual levels of reality, the

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personality of the higher level will ultimately triumph over the personality of the lower level. This inevitable outcome of universe controversy is inherent in the fact that divinity of quality equals the degree of reality or actuality of any will creature. Undiluted evil, complete error, willful sin, and unmitigated iniquity are inherently and automatically suicidal. Such attitudes of cosmic unreality can survive in the universe only because of transient mercy-tolerance pending the action of the justice-determining and fairness-finding mechanisms of the universe tribunals of righteous adjudication. Page 41:4 The affectionate heavenly Father, whose spirit indwells his children on earth, is not a divided personality C one of justice and one of mercy C neither does it require a mediator to secure the Fathers favor or forgiveness. Divine righteousness is not dominated by strict retributive justice; God as a father transcends God as a judge. Page 41:6 God loves the sinner and hates the sin: such a statement is true philosophically, but God is a transcendent personality, and persons can only love and hate other persons. Sin is not a person. God loves the sinner because he is a personality reality (potentially eternal), while towards sin God strikes no personal attitude, for sin is not a spiritual reality; it is not personal; therefore does only the justice of God take cognizance of its existence. The love of God saves the sinner; the law of God destroys the sin. This attitude of the divine nature would apparently change if the sinner finally identified himself wholly with sin just as the same mortal mind may also fully identify itself with the indwelling spirit Adjuster. Such a sin-identified mortal would then become wholly unspiritual in nature (and therefore personally unreal) and would experience eventual extinction of being. Unreality, even incompleteness of creature nature, cannot exist forever in a progressingly real and increasingly spiritual universe. Page 48:1 We are all a part of the family of God, and we must therefore sometimes share in the family discipline. Many of the acts of God which so disturb and confuse us are the result of the decisions and final rulings of all-wisdom, empowering the Conjoint Actor to execute the choosing of the infallible will of the infinite mind, to enforce the decisions of the personality of perfection, whose survey, vision, and solicitude embrace the highest and eternal welfare of all his vast and far-flung creation. Page 48:2 Thus it is that your detached, sectional, finite, gross, and highly materialistic viewpoint and the limitations inherent in the nature of your being constitute such a handicap that you are unable to see, comprehend, or know the wisdom and kindness of many of the divine acts which to you seem fraught with such crushing cruelty, and which seem to be characterized by such utter indifference to the comfort and welfare, to the

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planetary happiness and personal prosperity, of your fellow creatures. It is because of the limits of human vision, it is because of your circumscribed understanding and finite comprehension, that you misunderstand the motives, and pervert the purposes, of God. But many things occur on the evolutionary worlds which are not the personal doings of the Universal Father. Page 47:6 The planetary creatures of Gods spirit indwelling, scattered hither and yon throughout the universes of space, are so nearly infinite in number and order, their intellects are so diverse, their minds are so limited and sometimes so gross, their vision is so curtailed and localized, that it is almost impossible to formulate generalizations of law adequately expressive of the Fathers infinite attributes and at the same time to any degree comprehensible to these created intelligences. Therefore, to you the creature, many of the acts of the all-powerful Creator seem to be arbitrary, detached, and not infrequently heartless and cruel. But again I assure you that this is not true. Gods doings are all purposeful, intelligent, wise, kind, and eternally considerate of the best good, not always of an individual being, an individual race, an individual planet, or even an individual universe; but they are for the welfare and best good of all concerned, from the lowest to the highest. In the epochs of time the welfare of the part may sometimes appear to differ from the welfare of the whole; in the circle of eternity such apparent differences are nonexistent. Page 3:4 Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; disclosed on impersonal levels as justice, power, and sovereignty. Page 38:4 Mercy is the natural and inevitable offspring of goodness and love. The good nature of a loving Father could not possibly withhold the wise ministry of mercy to each member of every group of his universe children. Eternal justice and divine mercy together constitute what in human experience would be called fairness. Actions are always determined by what is best for the long-term benefit of the world. God could not do less. Page 1488:2 This rule of the Most Highs in the kingdoms of men is not for the especial benefit of any especially favored group of mortals. There is no such thing as a chosen people. The rule of the Most Highs, the overcontrollers of political evolution, is a rule designed to foster the greatest good to the greatest number of all men and for the greatest length of time. Even though this statement refers to political evolution the same principle applies to all the actions of our planetary judges.

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Page 226:2 When they sit in judgment on the destinies of an age, the Avonals decree the fate of the evolutionary races, but though they may render judgments extinguishing the identity of personal creatures, they do not execute such sentences. Verdicts of this nature are executed by none but the authorities of a superuniverse. Again the statements are pregnant with meaning. C: The fate of the evolutionary races. Remember, Jesus has taken over the function of the Magisterial Sons. This statement should be read in that light. A planetary judgment may be so extreme that entire races would be extinguished. For example, if North America is destroyed, and the North American red man does not heed the warnings to escape, he and his genes may be forever lost to the world. Page 226:4 Avonal Sons may act as planetary judges prior to both the magisterial and bestowal experiences. On either of these missions, however, the incarnated Son will judge the passing planetary age; likewise does a Creator Son when incarnated on a mission of bestowal in the likeness of mortal flesh. When a Paradise Son visits an evolutionary world and becomes like one of its people, his presence terminates a dispensation and constitutes a judgment of the realm. The statement about rendering judgments extinguishing the identity of personal creatures is one of those mixing of elements we find in the Urantia Papers, and a juxtaposition of themes. While the fate of the evolutionary races may cause the physical loss of individuals, the extinguishing of identify means eternal loss of personal survival on the roll calls of the universe. The one event is temporal; the other eternal.

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CHAPTER FOURTEEN The Coming Millennium

If we examine revelation we find that millennial periods are administrative segments throughout the Universe, from the lowly evolutionary worlds, upward to Paradise, and that all orders of beings seem subject to them, except the Deities. (All page numbers unless otherwise shown are from the Urantia Papers.) (The various millennia refer to periods at the respective levels, other than earth time.) On Paradise: 1. Children of the Infinite Spirit serve for one millennium, page 199. 2. Seven Supreme Executives vacate their seats of authority and go to Paradise once each millennium, page 199, 201. 3. Primary supernaphim participate in the various millennial gatherings, page 298. 4. Defeated candidates for the Deity adventure are remanded to the work of the realms of space for not less than one millennium, page 294. The Havona Worlds: 5. Mortal-finaliter companies are granted a recess every millennium of Havona time, page 249. The Superuniverse: 6. Star students are required to serve no less than one millennium of Uversa time, page 338. 7. Seconaphim great help in courtesy colonies, including millennial tourists, page 317. 8. Celestial artisans are required to serve no less than one millennium of superuniverse time, page 497. 9. Periodic millennial roll calls, page 1313. Administrative Sectors: 10. Various order of divine Sons, including the Creator Sons, gather every millennium of sector standard time, page 87. Local Universe: 11. Assigned Sentinels are usually changed every millennium, page 269. 12. Seraphim spend their first millennium as noncommissioned observers on Salvington, page 420. They gather for reunions every millennium. After the second millennium they are organized into groups, page 421.

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13. The Melchizedeks of our universe were all created within one millennial period of standard time, page 385. 14. Millennial registrations, page 515. Local Stellar System: 15. After the last world has attained light and life and is settled for one millennium, the entire system enters stabilized status, page 632. The Planets: 16. Resurrections occur at least every millennium of planetary time, page 568, 569, 596, 2024. A scan through this list shows the range of personalities subject to these millennial administrative periods. We are not told why millennial periods are so important to universe administration. What is the underlying common element to these allocations? We don=t know. To show that millennial periods are important to our world, and that they are related to universe cycles, I shall now examine several references that offer keen insight into our planetary episodes. The first, and most important, shows how our world is related to Paradise schedules. I quote the paragraph in full to help everyone see the significance. Page 153: Besides Havona-circuit time, there is the Paradise-Havona standard day and other time designations which are determined on, and are sent out from, the seven Paradise satellites of the Infinite Spirit. The Paradise-Havona standard day is based on the length of time required for the planetary abodes of the first or inner Havona circuit to complete one revolution around the Isle of Paradise; and though their velocity is enormous, owing to their situation between the dark gravity bodies and gigantic Paradise, it requires almost one thousand years for these spheres to complete their circuit. You have unwittingly read the truth when your eyes rested on the statement A day is as a thousand years with God, as but a watch in the night. One Paradise-Havona day is just seven minutes, three and one-eighth seconds less than one thousand years of the present Urantia leap-year calendar. Note that one millennium of Urantia time is less by seven minutes, three and one-eighth seconds than one Paradise-Havona day. If the cycles of the universe are regulated for periodic administrative affairs, then millennial periods on our planet appear synchronized to those Paradise-Havona days. A millennium of Paradise-Havona time would be almost exactly 1,000,000 years of earth time. (Within less than five earth days.) There are other universe synchronic periods. For example, 20,000 years of

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Urantia time is equated to 25,000 years of system time, page 619. We now know of numbers of orbital synchronic periods in our solar system, including those of Mercury, Venus, and planetary satellites. We do not know the causes behind such synchronisms. A recent astronomical discovery shows that the masses of measured black holes are exactly equal to seven times the mass of our sun, with one double that. Years back I plotted the location of the galaxies in our local group and found that they are structured into mathematical patterns also. Some astronomers have observed circular structures in other nearby galactic groups. There certainly is intelligence at work in the universe, which can be recognized by human minds working mathematically, at all physical levels, not merely the atomic. The millennial periodicity of administrative affairs on our world can be seen by the 2,000 years from Melchizedek to Jesus, and the 2,000 years from Jesus until now. Melchizedek was here invisibly about 1,000 years ago, page 1025. The next thousand years of Urantia time is also highly significant. Page 330: It is not possible to formulate comprehensive and entirely consistent classifications of the personalities of the grand universe because all of the groups are not revealed. It would require numerous additional papers to cover the further revelation required to systematically classify all groups. Such conceptual expansion would hardly be desirable as it would deprive the thinking mortals of the next thousand years of that stimulus to creative speculation which these partially revealed concepts supply. It is best that man not have an overrevelation; it stifles imagination. Mankind will have incentive to engage in such creative speculations, an environment which does not exist today. What will bring such curiosity? Certainly the inspiration of the Urantia Papers will be one important cause. After the great earth changes mankind will take on an altogether different attitude about universe affairs. The Papers will serve as a foundation for such creative speculation. The peculiar nature of the coming millennium is seen is further remarks:

Page 1109: Mankind should understand that we who participate in the revelation of truth are very rigorously limited by the instructions of our superiors. We are not at liberty to anticipate the scientific discoveries of a thousand years. The specific reference to the next thousand years show how important that period is in the conceptual anticipation of our Revelators. Marvelous changes will take place in the physical and spiritual milieu of the planet. This anticipation is further reinforced by other remarks.

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Page 1086: Mechanical inventions and the dissemination of knowledge are modifying civilization; certain economic adjustments and social changes are imperative if cultural disaster is to be avoided. This new and oncoming social order will not settle down complacently for a millennium. The human race must become reconciled to a procession of changes, adjustments, and readjustments. Mankind is on the march toward a new and unrevealed planetary destiny. This crucial statement should not escape our attention. A new social order is coming. It is new. It is not the current social order. This present social order will not remain. The new order is oncoming. It is at our doorstep. If the new social order is oncoming, imminent, and in a dynamic process of appearing, this present social order must be destined to disappear suddenly. We must become accustomed to a procession of changes, adjustments, and readjustments. The changes will be so profound they will require a thousand years to settle down. Clearly, great and dramatic changes are imminent for our world. In order to arrive at some idea of the nature of the imminent changes, two other passages are relevant. Page 231: When the progress of events on an evolutionary world indicates that the time is ripe to initiate a spiritual age, the Trinity Teacher Sons always volunteer for this service. You are not familiar with this order of sonship because Urantia has never experienced a spiritual age, a millennium of cosmic enlightenment. But the Teacher Sons even now visit your world for the purpose of formulating plans concerning their projected sojourn on your sphere. They will be due to appear on Urantia after its inhabitants have gained comparative deliverance from the shackles of animalism and from the fetters of materialism. Again, we see that administrative affairs of a world have millennial clocks. In this case the millennium is a spiritual age. The Teacher Sons even now visit our world to formulate plans for this coming millennium. We can deduce that this age is imminent. The Teacher Sons would not be preparing now if their visitation is in the far future. If their visitation is imminent, how will we gain comparative deliverance from the shackles of animalism and from the fetters of materialism? Because the climatic and geophysical changes will bring a bounty in the material realm not now realized on our world. Isa 35:1-2 The wilderness and the dry land shall be glad; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice

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even with joy and singing. Men will no longer fear physical survival, greed will depart, and all shall sing praises to our Creator. Greed is the psychological result of insecurity. With material abundance men will no longer feel insecure. Isa 35:6 Then shall the lame man leap like a hart, and the tongue of the dumb sing for joy. For waters shall break forth in the wilderness, and streams in the desert.

If the new and oncoming social order will remove our dependence on the secular materialism of this age, would that not be an appropriate time for the Teacher Sons to appear? Page 232: The Teacher Sons usually remain on their visitation planets for one thousand years of planetary time. One Teacher Son presides over the planetary millennial reign and is assisted by seventy associates of his order. The Daynals do not incarnate or otherwise so materialize themselves as to be visible to mortal beings; therefore is contact with the world of visitation maintained through the activities of the Brilliant Evening Stars, local universe personalities who are associated with the Trinity Teacher Sons. Again, we find a reference that suggests that the Teacher Sons will do their work in the next millennium. IF this millennial period is the imminent one that will not settle down for a thousand years, there may be a relationship between the new world order, comparative deliverance from the shackles of materialism, and other events to unfold. We are about to experience a great spiritual age. Revelation of the Teacher Sons may be found in the book of Isaiah. Isa 30:19-26 Yea, O people in Zion who dwell at Jerusalem; you shall weep no more. He will surely be gracious to you at the sound of your cry; when he hears it, he will answer you. And though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself any more, but your eyes shall see your Teacher. And your ears shall hear a word behind you, saying, This is the way, walk in it, when you turn to the right or when you turn to the left. Then you will defile your silver-covered graven images and your gold-plated molten images. You will scatter them as unclean things; you will say to them, Begone! And he will give rain for the seed with which you sow the ground, and grain, the produce of the

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ground, which will be rich and plenteous. In that day your cattle will graze in large pastures; and the oxen and the asses that till the ground will eat salted provender, which has been winnowed with shovel and fork. And upon every lofty mountain and every high hill there will be brooks running with water, in the day of the great slaughter, when the towers fall. Moreover the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the LORD binds up the hurt of his people, and heals the wounds inflicted by his blow. The Teacher Sons prepare a world for the beginning of the era of light and life. 567 - As a result of the ministry of all the successive orders of divine sonship, the inhabited worlds and their advancing races begin to approach the apex of planetary evolution. Such worlds now become ripe for the culminating mission, the arrival of the Trinity Teacher Sons. This epoch of the Teacher Sons is the vestibule to the final planetary age C evolutionary utopia C the age of light and life. 598 - The Teacher Sons come in groups to the spiritualizing worlds. A planetary Teacher Son is assisted and supported by seventy primary Sons, twelve secondary Sons, and three of the highest and most experienced of the supreme order of Daynals. This corps will remain for some time on the world, long enough to effect the transition from the evolutionary ages to the era of light and life C not less than one thousand years of planetary time and often considerably longer. This mission is a Trinity contribution to the antecedent efforts of all the divine personalities who have ministered to an inhabited world. Thus we see once again a reference to the unique service of the Trinity Teacher Sons and the coming millennium.

599 - The Trinity Teacher Sons may return many times to the same world. But sooner or later, in connection with the termination of one of their missions, the Planetary Prince is elevated to the position of Planetary Sovereign, and the System Sovereign appears to proclaim the entrance of such a world upon the era of light and life. I shall discuss this episode in greater depth. The last planetary episode of war will take place at the end of the Millennium, when the towers fall. The planet will then enter into a new mode when physical light will be greatly expanded, along with the spiritual light which will now also come. Furthermore, the physical realms will also be greatly expanded in life.

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Isa 65:20-25 No more shall there be in it an infant that lives but a few days, or an old man who does not fill out his days, for the child shall die a hundred years old, and the sinner a hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. They shall not labor in vain, or bear children for calamity; for they shall be the offspring of the blessed of the LORD, and their children with them. Before they call I will answer, while they are yet speaking I will hear. The wolf and the lamb shall feed together, the lion shall eat straw like the ox; and dust shall be the serpents food. They shall not hurt or destroy in all my holy mountain, says the LORD. Although Johns Apocalypse was once a great revelation, page 1555, we now have it in greatly abridged and distorted form. Large portions were lost, other portions removed. It is preserved only in fragmentary and adulterated form. In spite of this history, it still retains many important revelations. Rev 20:2-3 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Thus we see that great and mighty events are to unfold during the Millennium. I shall discuss further. These dramatic earth events are also indicated by other revelation: P.1025 - Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years. Indeed, as I shall show, both Melchizedek and Caligastia shall appear on this world in human form, for the last and final great battle for this world. And the true Sons of God shall triumph over the fallen and rebellious Sons.

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CHAPTER 15 Gog and Magog Introductory Remarks

Considerable details of the coming era were given to help Gods people hold fast until the time of release from the final troubles and woes, and the inauguration of the first stage of Light and Life. Contrary to fond Christian hopes the Millennium will not be a settled period, nor will it be a time of truth and righteousness. It will be a transitional era, a time to adjust and harmonize manifold aspects of planetary conditions. If this planet is about to see a new social order the present order will be destroyed. Factories, Schools, Universities, Churches, Houses, governments, religions, economics, philosophies, theologies, and science are all about to disappear to make way for the new order. Great changes will now come to the world. I shall briefly outline this era, showing the major episodes. ! A period of approximately forty years during which the planet settles down from the cataclysms of the nuclear holocaust and the great geological transitions. ! A period of approximately five hundred years during which civilized social structures are rebuilt. ! The return of the genetic remnants of the Twelve Tribes of Israel to the geologically reformed land of Israel. ! The human birth of the Messiah about midway through the era. ! A steady increase in the length of human life, as biological systems readjust to the new planetary conditions. ! The human birth of the fallen Prince toward the end of this era, and his rise to power as a political figure. ! The marshaling of a huge military force by the fallen Prince to destroy the genetic remnants of Israel, and that holy land. ! Final battles in the holy land, with the destruction of that huge military force, the final death of the Prince, his fall as any man, and the victory of the Messiah. ! Another geological upheaval as the planet is prepared for entry into the new era of Light and Life. I shall not proceed in chronological order. Comprehension of the Millennium is easier if I consider major prophecy components, to build the logic of that era. Revelation on this era was scattered in our traditional text, and also in The Urantia Papers. I shall interweave the pieces to show how they cast light on one

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another. As part of this presentation it is necessary to briefly touch on the delusions which beset understanding of this period. Because of the severe limitations placed on the minds of the generations, and the spirit of deep sleep in which God kept us, proper view of this period has not been possible. Most of those who believe in a millennial period view it mythically, as though it is the culmination of human history. They lump all prophecies of future world eras into one grand and final drama. Many of those individuals believe Jesus will return for the Millennium to assume rulership. This is based on the statement in Matt 19:28. Jesus said to them, Truly, I say to you, in the new world, when the Son of man shall sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. This is from the RSV. In the new world is understood universally to mean literally, the new earth, the renovated planet. Taking this view, Jesus will return to this world. KJV puts it differently: And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. We can see that now the throne of his glory is not on this planet, but on that celestial sphere from which he rules, administrates, and upholds his universe through his Creator powers. The Greek word for regeneration is paliggenesia. Thayers Greek Lexicon offers the following remarks: a) The word is often used to denote the restoration of a thing to its pristine state, its renovation, as a renewal or restoration of life after death. b) The renovation of the earth after the deluge. c) The renewal of the world to take place after its destruction by fire. d) The signal and glorious change of all things (in heaven and earth) for the better, that restoration of the primal and perfect condition of things which existed before the fall of our first parents, which the Jews looked for in connection with the advent of the Messiah, and which Christians expected in connection with the visible return of Jesus from heaven. The regeneration holds for the entire universe, not merely this planet. Eph 1:9-10 For he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and

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The twelve thrones actually are twenty-four; our historic record has become confused. Rev 4:4 Round the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clad in white garments, with golden crowns. Page 513 C THE FOUR AND TWENTY COUNSELORS: At the center of the seven angelic residential circles on Jerusem is located the headquarters of the Urantia advisory council, the four and twenty counselors. John the Revelator called them the four and twenty elders: And round about the throne were four and twenty seats, and upon the seats I saw four and twenty elders sitting, clothed in white raiment. The throne in the center of this group is the judgment seat of the presiding archangel, the throne of the resurrection roll call of mercy and justice for all Satania. This judgment seat has always been on Jerusem, but the twenty-four surrounding seats were placed in position no more than nineteen hundred years ago, soon after Christ Michael was elevated to the full sovereignty of Nebadon. These four and twenty counselors are his personal agents on Jerusem, and they have authority to represent the Master Son in all matters concerning the roll calls of Satania and in many other phases of the scheme of mortal ascension on the isolated worlds of the system. They are the designated agents for executing the special requests of Gabriel and the unusual mandates of Michael. Divine rulership would not be established until the end of the Millennium, when all things become united in heaven and on earth. The unsettled state of the Millennium prevents unification. Still another element supported a view of the earthly presence of Jesus. It was based on the notion that Jesus was the Messiah figure forecast in Old Testament prophecy. Since he did not fulfill those future forecasts when he lived here as a man he surely must return to do so. This false requirement was then set in the Millennium.

GOG AND MAGOG

Revelation 20:7-10 And when the thousand years are ended Satan will be loosed from his prison and will come out to deceive the nations which are at the four corners of the earth, that is, Gog and Magog, to gather them for battle; their number is like the sand of the sea. And they marched up over the broad earth and surrounded the camp of the saints and the beloved city; but fire came down from heaven and consumed them, and the devil who

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had deceived them was thrown into the lake of fire and sulphur where the beast and the false prophet were, and they will be tormented day and night for ever and ever. I shall begin my study on the Millennium with this fascinating remark in the Book of Revelation. This passage contains important elements for our understanding. It helps to set a timetable. Who are Gog and Magog? According to the biblical story Noah had three sons, Shem, Ham, and Japheth. They were the fathers of the nations. The lists of their sons show each with his own language, by their families, in their nations. Japheth had seven sons: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. See Gen 10 and I Chron 1:5. From these families the coastland peoples spread. While this may be a fanciful genealogical assignment, it offers insight into the views of the Jewish people of 600 BC. Four of the seven names can be identified historically. The Gomerites were scattered in the lands of Asia Minor, around the shores of the Black Sea, and into the regions of the Sea of Azov in southern Russia. They were known to the Assyrians as the Gimirrai and to the Greeks as the Kimmerious (Cimmerians). Their name remains to this day in the Crimea (with a metathesis of the syllables). Tubal and Meshech appear in Assyrian cuneiform tablets as Tabal and Mushku on either side of the Taurus mountains in south Turkey. Later they were called Tibarenoi and Moschoi by Herodotus, the Greek historian. He placed them in the mountains southeast of the Black Sea near Lake Van and the famous Mt Ararat. Magog was identified by the Jewish historian Josephus with the Scythians who inhabited southern Russia between the Black and Caspian seas. Some traditions place the Scythians as far east as the Russian province of Kazakh. Herodotus described their location as Rumania and Ukraine. All traditions agree that they lived in regions which are now part of southern Russia. From these identifications Gog and Magog are widely interpreted to mean modern Russia. This contemporary identification is derived out of the on-again/ off-again political ambitions of Russia, godless antagonism to all religious people, and the phrases the camp of the saints and the beloved city, understood as modern Israel and Jerusalem. Because of the strong similarities to current world conditions there is a tendency to believe that Russia will attack Israel. However, dramatic shifts in world affairs have made such interpretation suspect. Furthermore, the Revelation passage presents a devastating difficulty. For decades many persons drew out parallels with Ezekiel 38 and 39 to show the strength of their belief. Then suddenly they became aware that the passage in Revelation referred to the end of the thousand years, to the end of the Millennium. It could not refer to current events. As a consequence those biblical interpreters pushed aside and ignored the Revelation prophecy; they continued to base their thinking entirely on the prophecy in Ezekiel. The belief in the Ezekiel passage as a description of modern events is so

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widespread and so deeply entrenched within Christian fundamentalist religious circles, when reminded that the Gog and Magog passages in Ezekiel and Revelation are parallel, one-for-one, almost all of those foolish interpreters reject the thought that the Ezekiel passage might not apply to our day. They cling to their notions of current events; they insist that the Gog and Magog of Ezekiel does refer to our day, although they must admit that the Gog and Magog of Revelation does not. They are forced to invent two Gog and Magog events, one now at the end of this age, and another at the end of the thousand years. Could God have arranged events to create such confusion? Does he repeat history? Does the description in Revelation mean there will be two judgment events, one before the Millennium and one after? Indeed, there will be two judgment events, one now, at the end of this age, and another at the end of the Millennium. Because of our state of blindness we could not distinguish between them. Therefore, I shall detail the Gog and Magog passages to show that both refer to the end of the thousand years. There will be two judgment events but the prophecies on Gog and Magog do not belong to our day. To draw out the full import of the passages I shall list the items from Revelation and show how they are duplicated in Ezekiel in every detail. Secondly, I shall show why the descriptions from Ezekiel do not satisfy current conditions but fit well at the end of the Millennium.

Geographical Parallels:
In Revelation they are the nations at the four corners of the earth, that is, Gog and Magog. The list of nations in Ezekiel also shows the four corners of the earth. Magog is from the uttermost parts of the north, 38:15, 39:2. Persia (38:5) in the sixth century BC was ruled by Cyrus the Great. His empire extended from India westward to the Mediterranean Sea including Armenia, Turkey, and Media (modern Iran). These lands are north and east of the Holy Land. Cush (38:5) is identified as Ethiopia and is so translated by KJV. It is those lands which today make up the Sudan and modern Ethiopia. They are to the south of the Holy Land. Put (38:5) is identified as Libya; the word was translated as Libya by the Septuagint and KJV. It is to the west of the Holy Land. Thus we see that the peoples listed in Ezekiel are from the north, east, south and west, the four corners of the earth, and show a strong parallel with Revelation.

A Huge Military Force:

In Revelation their number is like the sand of the sea. In Ezek 38:4 they are described as an army, a great company. In 38:9 they are a cloud covering the land, hordes, and many peoples. In 38:15 they are many peoples, a great host, a mighty army. In 38:22 they are hordes, and many people.

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These phrases show the huge army that will march up against the people of Israel; they display strong parallel with Revelation on the size of the force.

Mustered for Battle:

In Revelation they are gathered for battle. In Ezek 38:7 the hosts are assembled. In 38:8 they are mustered. In 38:11 they go up against the land of unwalled villages. They fall upon the quiet people. In 38:12 their purpose is to seize spoil and carry off plunder. They want to assail the waste places which are now inhabited. These were the places wasted by nuclear destruction and the great planetary transition. The passages in Ezekiel on the purpose of Gog and Magog show strong parallel to the purpose given in Revelation.

Location of Events:
In Revelation they marched up over the broad earth and surrounded the camp of the saints and the beloved city. In 38:18 Gog goes up against the land of Israel. In 39:11 Gog and his multitude are buried in Israel. From tradition everyone recognizes the camp of the saints as Israel living in the land of promise, and the beloved city as Jerusalem. No one questions such identification from the Revelation passage. In Ezekiel the land of Israel and Jerusalem are clearly identified. Ezekiel parallels Revelation on the location of the events.

Fate of the Hordes:

In Revelation fire comes down from heaven to consume them. In Ezek 38:22 Gog and his hordes are destroyed by torrential rains, hailstones, fire and brimstone. In 39:6 Magog and the people of the coastlands fall by fire. The means of destruction is the same in both Revelation and Ezekiel. The events would fit within the judgment by fire for our own day. This is another reason the Revelation passage was thought by some interpreters to refer to modern events.

The Deceiver:
In Revelation Satan comes out to deceive the nations. In Ezek 38:10 thoughts come into the mind of Gog and he devises an evil scheme. In Revelation Gog and Magog are used as one phrase, in an identical sense. But in Ezekiel Gog is identified as a personality. In Ezek 38:2-3 he is called the Chief Prince of Meshech and Tubal, from the land of Magog. In Hebrew the

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words for Chief Prince are nasi rosh. The word nasi means prince. The word rosh is used many places in the Old Testament for captain, chief, ruler, and so on. Some translations show the phrase as Prince of Rosh. Less informed interpreters then take Rosh to mean Russia; for them Gog is the Prince of Russia. To be consistent the son of Benjamin in Gen 46:21 should be Russia; I Chron 5:7 would have the Russians, Jeiel and Zechariah, and so on. Such ridiculous translation is unjustified in the original Hebrew. Those interpreters will also claim, without any historical or factual support, that Meshech (Herodotus Moschoi) means Moscow and that Tubal means Siberian Tobolsh. Such claims are unwarranted and unnecessary because of the historical identifications of Gomer and Magog with the lands of Russia. Those commentators do a disservice to Gods people by such unprofessional and random matching of sounds and names across languages. This information shows the parallel between Ezekiel and Revelation on the deceiving personality. Gog is the devil and Satan of Revelation. In Ezekiel he is described as a leader of human hordes and therefore appears in human form. Several Old Testament passages state that divine beings will live as men, in mortal form. This is part of a mercy extension to those created divine Sons of God who rebelled. They will be given one final opportunity to prove their true hearts, under the same terms and conditions as the human mortals they betrayed. Ps 82:6-7 I say, You are gods, sons of the Most High, all of you; nevertheless, you shall die like men, and fall like any prince. Isa 14:12-20 How you are fallen from heaven, O Day Star, son of Dawn! How you are cut down to the ground, you who laid the nations low! You said in your heart, I will ascend to heaven; above the stars of God I will set my throne on high; I will sit on the mount of assembly in the far north; I will ascend above the heights of the clouds, I will make myself like the Most High. But you are brought down to Sheol, to the depths of the Pit. Those who see you will stare at you, and ponder over you: Is this the man who made the earth tremble, who shook kingdoms, who made the world like a desert and overthrew its cities, who did not let his prisoners go home? All the kings of the nations lie in glory, each in his own tomb; but you are cast out, away from your sepulchre, like a loathed untimely birth, clothed with the slain, those pierced by the sword, who go down to the stones of the Pit, like a dead body trodden under foot. You will not be joined with them in burial, because you have destroyed your land, you have slain your people. May the descendants of evildoers nevermore be named! Ezek 28:17-19 Your heart was proud because of your beauty; you corrupted your

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wisdom for the sake of your splendor. I cast you to the ground; I exposed you before kings, to feast their eyes on you. By the multitude of your iniquities, in the unrighteousness of your trade you profaned your sanctuaries; so I brought forth fire from the midst of you; it consumed you, and I turned you to ashes upon the earth in the sight of all who saw you. All who know you among the peoples are appalled at you; you have come to a dreadful end and shall be no more for ever. In summary we see that the passage from Revelation is an excellent outline of the events described in Ezekiel. There are two major differences; the deceiver is identified as Satan in Revelation; in Ezekiel he is identified as a human personality named Gog. Importantly, Revelation is explicit that the events will be at the end of the thousand years. If we consider the thesis that Rev 20 and Ezek 38 and 39 represent two different events we must ask how they could have such identical parallels. Would God provide deeper mystery for us? Would these two unique prophecies be descriptive of two totally different times? It hardly seems possible. If accepted as descriptive of the same event they provide unique insight into the millennial period. They also inform us of the destiny of the former Prince of this world. But only if we can overcome the barriers that our blindness placed upon the interpretation of biblical prophecy. I shall now draw out the reasons why the Ezekiel passage does not satisfy current events but can be understood under millennial conditions.

The Latter Days:

In Ezek 38:8 and 38:16 the phrases latter years and latter days are given. All students naturally assume these phrases mean the latter years and the latter days of our own age. They could just as well refer to latter years of the Millennium, the latter days of the thousand years, or even as a designation for the Millennium.

The Land of Israel:

References to Israel are many and immediately lead students of the prophecy to assume it means modern Israel. In 38:8, 39:4 and 39:17 are the mountains of Israel. In 38:14 and 39:7 are the people of Israel. In 39:9 are the cities; in 39:7 is the Holy One of Israel. In 39:12 and 39:22 is the house of Israel, understood to mean the people as a nation. However the mention of the whole house of Israel in 39:25 creates a problem. In 37:11 the two kingdoms of Israel, Judah and Joseph (Ephraim), recognized as the whole house of Israel, are clearly united as one. Historically they became divided after the death of Solomon and, in spite of efforts to reunite, remained divided until the northern kingdom of Ephraim was destroyed by the Assyrians. The northern tribes were carried off and became lost on the pages of history. Therefore the phrase whole house must refer to a future period when the two peoples will again become one. Although some inter-

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preters feel the whole house refers to all the Jews the passage shows that the tribes of Judah and Benjamin and the northern lost ten tribes of Ephraim will miraculously reunite. The dry bones will be gathered together and the breath of life will come into them, Chapters 34 through 37.

The People of Israel:

The people of Israel will be gathered 38:8, brought out from the nations, 38:8 and 39:27, and gathered from the nations, 38:12 and 39:28. Again it is natural for students of the prophecy to assume this means the miracle of modern Israel with the Jews collected from the nations of the world. After all, this is a most amazing event. How could such a great phenomenon not be portrayed in prophecy? How could it be an accidental episode? Do world political events of today not revolve around that phenomenon? Or is God using modern Israel as the instrument for his Great Judgment? The further remark in 39:28 that none will remain among the nations is assumed to mean the completion of the return of the Jews after the final events at the end of this age. Again this return could just as well refer to events during the Millennium. Then the remark that none shall remain among the nations means that all the people of Israel, both Jew and non-Jew, will be brought back. Their children are the survivors of the judgment events of today, those who obeyed the call of Yahweh and sought shelter in the wilderness and on the mountains.

Restoration of the Land:

The land is restored from war, which had been a continual waste, 38:8. The waste places are now inhabited, 38:12. Interpreters believe the waste places are the desert lands which are slowly being reclaimed by the Jews. They cite cultivation by irrigation with many exports of fruits and vegetables, establishment of many settlements, and so on. Some cite the phrase the desert shall blossom like the rose from Isa 35:1. The phrase in 38:8 about a continual waste is understood to mean the desert wastelands from antiquity. But the waste places can be understood differently. The continual waste described by Ezekiel refers to the results of the great devastation that will now shortly take place in our day. If Jerusalem and Judea will be destroyed by nuclear bombs the land will become an utter desolation, a hissing as described in Jeremiah 18:13-17, 25:9, 18, 29:15-19 and Micah 6. The restoration from war will be the rebuilding of the land that was utterly laid waste in the nuclear devastation, and in the great planetary transition. The people of Israel, both Jew and non-Jew, will return and will renew the land.

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World Judgment

Ezek 38:11 and 38:12 describe a quiet people with many possessions. This is contrary to present conditions. The people of modern Israel are not quiet. They are aggressive in defense of their concepts of the promised return. They do not believe that destruction will come upon them; after all, they are Gods chosen people. Although they have many possessions so also will the people who return during the Millennium, in bounty beyond the imagination of people living today. We should consider that the modern Jews, in their violent self-defense, are not a camp of the saints. They built military forces, vigorously pursuing defense of their nationalistic heritage, with retaliatory strikes and invasions against their neighbors. They have interpreted prophecy for their material aggrandizement and political position. They are not dedicated to God; they are dedicated to the image of their unique position in world history. They are not devoted to salvaging the world; they are devoted to salvaging themselves. They do not have a vision of a world of righteousness; they have a vision of nationalistic pride. Their policies are filled with violence. They are far from being a peaceful or quiet people.

Dwelling Securely:
Ezek 38:8, 11, 14 and 39:26 say the people dwell securely. They were brought out from the nations and now dwell securely, all of them. These verses are a major support for those who believe the Ezekiel passage refers to current events. The remarks could not be farther from present conditions. Although modern Jews were definitely brought out from the nations, they are just as definitely not dwelling securely. For the fifty years of their existence as a political state they have had to fight continually to survive and have been in constant jeopardy. They are not a secure people, in spite of wishful thinking by Christian and Jew to the contrary. In Daniel 11:13-14 is a statement of events that will take place when the abomination of desolation is set up. KJV and RSV both translate after certain years or after some years but both give a footnote that show it is at the end-of-time years. At that time the men of violence among your own people shall lift themselves up to fulfill the vision; but they shall fail, or the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. This is an exact prophecy of the state of modern Israel and shows that it was not neglected in Gods word to us. It is important information to all who are sincere in pursuit of truth. The policies of modern Israel are violent; those people have lifted themselves up to fulfill the vision, but they shall fail. The people who live on the mountains of Israel during the Millennium will truly dwell securely.

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Unwalled Villages:
In Ezek 38:11 we are told that the people live in unwalled villages, without walls, and having no bars or gates. The people of modern Israel may live in villages but many more live in large cities. Many villages are walled to protect them from terrorist attack. The land is strung with barbed wire and other fortifications to help in defense. Many bars and gates are used to control the movement of people. The Ezekiel descriptions are in vivid contrast to the actual conditions of the land today. No fortifications, walls, or defenses will be needed during the Millennium. From the details we can recognize that the prophecies of Ezekiel could not refer to the modern state of Israel. The Jews who now live there are not a quiet people; they are armed to the teeth, they are violent in the pursuit of their national heritage, and they are far from righteous. Other evidence shows why these two chapters of Ezekiel do not refer to modern events.

THE EZEKIEL CHRONOLOGY

A difficult aspect of prophecy was the scattering of pieces of information through a prophet, and from one prophet to another. There was no constant theme or chronology that we could follow along a single thread. From the Psalms and Isaiah to Revelation pieces were intermixed. It was Gods purpose to keep us in a spirit of deep sleep; one method was to confuse the prophetical pronouncements to prevent our clear perception. However, a series of chapters in Ezekiel is strikingly different. Chapters 38 and 39 fall in the middle of a sequence dealing with the Millennium. This sequence begins in Chapter 33 and goes through to the end in Chapter 48.

A Warning From a Watchman

Chapter 33 opens with a charge to the watchmen of Israel. Ezek 33:3-7 . . . if he sees the sword coming upon the land and blows the trumpet and warns the people; then if any one who hears the sound of the trumpet does not take warning, and the sword comes and takes him away, his blood shall be upon his own head. . . . if he had taken warning, he would have saved his life. But if the watchman sees the sword coming and does not blow the trumpet, so that the people are not warned, and the sword comes, and takes any one of them; that man is taken away in his iniquity, but his blood I will require at the watchmans hand. So you, son of man, I have made a watchman for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me.

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Thus it is with any watchman who would serve God. It is upon his hands to warn Gods people. If those people had within themselves the power to recognize the danger they would have no need for a watchman.

The Delusion of the Jews

Did Jews really believe the land belonged to them? Ezek 33:23-28 The word of Yahweh came to me: Son of man, the inhabitants of these waste places in the land of Israel keep saying, Abraham was only one man, yet he got possession of the land; but we are many; the land is surely given us to possess. Therefore say to them, Thus says the Lord GOD: You eat flesh with the blood, and lift up your eyes to your idols, and shed blood; shall you then possess the land? You resort to the sword, you commit abominations, and each of you defiles his neighbors wife, shall you then possess the land? Say this to them, Thus says the Lord GOD: As I live, surely those who are in the waste places shall fall by the sword; and him that is in the open field I will give to the beasts to be devoured; and those who are in strongholds and in caves shall die by pestilence. And I will make the land a desolation and a waste; and her proud might shall come to an end; and the mountains of Israel shall be so desolate that none will pass through. And so the destructions come. The Jews will be scattered. But not for long.

The Restoration of Israel

Ezek 34:11-16 For thus says the Lord GOD: Behold, I, I myself will search for my sheep, and will seek them out. As a shepherd seeks out his flock when some of his sheep have been scattered abroad, so will I seek out my sheep; and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the fountains, and in all the inhabited places of the country. I will feed them with good pasture, and upon the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and on fat pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the crippled, and I will strengthen the weak, and the fat and the strong I will watch over; I will feed them in justice.

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Indeed, it was a day of clouds and thick darkness when God scattered his people. Now, after all the woes of the earth, God will bring them back. Now, in the renovation of the earth he will return them to the mountains of Israel, the new reformed Israel.

The Coming of the Messiah

Ezek 34:22-31 I will save my flock. They shall no longer be a prey. I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, Yahweh, will be their God, and my servant David shall be Prince among them. I, Yahweh, have spoken. I will make with them a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will send down the showers in their season; they shall be showers of blessing. And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land; and they shall know that I am Yahweh, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them. They shall no more be a prey to the nations, nor shall the beasts of the land devour them; they shall dwell securely, and none shall make them afraid. And I will provide for them prosperous plantations so that they shall no more be consumed with hunger in the land, and no longer suffer the reproach of the nations. And they shall know that I, Yahweh their God, am with them, and that they, the house of Israel, are my people, says Yahweh GOD. And you are my sheep, the sheep of my pasture, and I am your God, says Yahweh GOD. God himself will seek out those who fled to the wilderness and to the mountains on a day of clouds and thick darkness. When he brings them back he will feed them on the mountains of Israel, by the fountains, and in all the inhabited places of the country, with good pasture, and in good grazing land. He will set over them David their king. He will send down showers of blessing. They shall no longer be a prey to the nations. Chapter 35 is an extraneous insertion into the sequence telling of the restoration of Israel. Mount Seir is properly the mountain range south of the Dead Sea, but in the Bible it also denotes Edom. Many students believe this prophecy was misplaced from another location. This section continues into 36:7.

They Will Soon Come Home

Ezek 36:8-15 But you, O mountains of Israel, shall shoot forth your branches, and yield your fruit to my people Israel; for they will soon come home. For, behold, I am for you, and I will turn to you, and you shall be tilled and sown;

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and I will multiply men upon you, the whole house of Israel, all of it. The cities shall be inhabited and the waste places rebuilt; and I will multiply upon you man and beast; and they shall increase and be fruitful; and I will cause you to be inhabited as in your former times, and will do more good to you than ever before. Then you will know that I am Yahweh. Yea, I will let men walk upon you, even my people Israel; and they shall possess you, and you shall be their inheritance, and you shall no longer bereave them of children. Thus says Yahweh GOD: Because men say to you, You devour men, and you bereave your nation of children, therefore you shall no longer devour men and no longer bereave your nation of children, says Yahweh GOD; and I will not let you hear any more the reproach of the nations, and you shall no longer bear the disgrace of the peoples and no longer cause your nation to stumble, says Yahweh GOD. The whole house of Israel will now return, the genetic remnants of all of the twelve tribes, not merely the Jews. As our God said to us: Ezek 36:18-36 So I poured out my wrath upon them for the blood which they had shed in the land, for the idols with which they had defiled it. I scattered them among the nations, and they were dispersed through the countries; in accordance with their conduct and their deeds I judged them. . . . Therefore say to the house of Israel, Thus says Yahweh GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them; and the nations will know that I am Yahweh, says Yahweh GOD, when through you I vindicate my holiness before their eyes. For I will take you from the nations, and gather you from all the countries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. . . . I will summon the grain and make it abundant and lay no famine upon you. I will make the fruit of the tree and the increase of the field abundant, that you may never again suffer the disgrace of famine among the nations. . . . Thus says Yahweh GOD: On the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited, and the waste places shall be rebuilt. And the land that was desolate shall be tilled, instead of

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being the desolation that it was in the sight of all who passed by. And they will say, This land that was desolate has become like the garden of Eden; and the waste and desolate and ruined cities are now inhabited and fortified. Then the nations that are left round about you shall know that I, Yahweh, have rebuilt the ruined places, and replanted that which was desolate; I, Yahweh, have spoken, and I will do it. The people of Israel will soon come home. The whole house will return; the cities will be inhabited and the waste places rebuilt. God will cause the land to be inhabited as in former times. Then he will give them a new heart and put a new spirit within them. He will take out their heart of stone and give them a heart of flesh. He will put his spirit within them. They shall be his people and he shall be their God. The land that was desolate will become like the garden of Eden. The former times are those days when the earth was bountiful, in that Eden of long ago.

The Resurrection of Israel

A most famous of biblical passages is the vision of Ezekiel in 37:1-10. He saw a great valley, full of dry bones. He was asked if those bones could live. He replied, Lord, you know. Then, as he looked, he saw a great rattling of the bones. Sinews, and flesh, and skin covered them. The breath of life came into them. They lived, and stood upon their feet, and became an exceedingly great host. They were the lost house of Israel, the whole house of Israel, resurrected, returned, and restored. Ezek 37:11-14 Then he said to me, Son of man, these bones are the whole house of Israel. Behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off. Therefore prophesy, and say to them, Thus says Yahweh GOD: Behold, I will open your graves, and raise you from your graves, O my people; and I will bring you home into the land of Israel. And you shall know that I am Yahweh, when I open your graves, and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land; then you shall know that I, Yahweh, have spoken, and I have done it, says Yahweh.

The Joining of the Two Sticks

Ezek 37:15-28 The word of Yahweh came to me: Son of man, take a stick and write on it, For Judah, and the children of Israel associated with him; then take another stick and write upon it, For Joseph (the stick of Ephraim) and all the house of Israel associated with him; and join them together into one

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stick, that they may become one in your hand. And when your people say to you, Will you not show us what you mean by these? say to them, Thus says Yahweh GOD: Behold, I am about to take the stick of Joseph (which is in the hand of Ephraim) and the tribes of Israel associated with him; and I will join with it the stick of Judah, and make them one stick, that they may be one in my hand. When the sticks on which you write are in your hand before their eyes, then say to them, Thus says Yahweh GOD: Behold, I will take the people of Israel from the nations among which they have gone, and will gather them from all sides, and bring them to their own land; and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king over them all; and they shall be no longer two nations, and no longer divided into two kingdoms. They shall not defile themselves any more with their idols and their detestable things, or with any of their transgressions; but I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. My servant David shall be king over them; and they shall all have one shepherd. They shall follow my ordinances and be careful to observe my statutes. They shall dwell in the land where your fathers dwelt that I gave to my servant Jacob; they and their children and their childrens children shall dwell there forever; and David my servant shall be their Prince forever. I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will bless them and multiply them, and will set my sanctuary in the midst of them for evermore. My dwelling place shall be with them; and I will be their God, and they shall be my people. Then the nations will know that I Yahweh sanctify Israel, when my sanctuary is in the midst of them for evermore. These are the promises. Now man will know the meaning of the prophecies. Now they will recognize themselves as the true children of God. Chapters 38 and 39 then go on to describe the events that will take place at the end of the Millennium, and the battles when the fallen Prince of this world reaches his final end. Chapters 40 to 48 offer exceptional insights into the coming Millennium, yet they also present extreme difficulties. The passages provide explicit details of the New Temple, the duties of the priests, and the plan for division of the lands among the twelve tribes, as well as description of the reformed geology. On the other hand many details carry over from Jewish religious practices in the centuries prior to the birth of Jesus, with animal sacrifices and burnt offerings, and therefore, do not belong to the Millennium. Some students have proposed that a later editor reworked Ezekiels material to make it palatable to Jewish minds of those days. This may well be. However, it makes exposition complex and difficult. I shall consider only two topics.

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The Reformed Topography

In 47:1-6 Ezekiel describes a very wide river. According to the description this river would be more than two miles wide. Apparently it will issue forth from beneath the temple structure. The creation of this great river is the result of the geological changes which will take place at the twisting of the earth. Zech 14:4-11 On that day his feet shall stand on the Mount of Olives which lies before Jerusalem on the east; and the Mount of Olives shall be split in two from east to west by a very wide valley; so that one half of the Mount shall withdraw northward, and the other half southward. This is an amazing geological description for Zechariahs day, with precise terms for the movement of sections of the earths crust, called tectonic plates. Other great changes will take place in the earths surface. And the valley of my mountains shall be stopped up, for the valley of the mountains shall touch the side of it; and you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then Yahweh your God will come, and all the holy ones with him. On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea; it shall continue in summer as in winter. This passage in Zechariah compares with Ezekiel for the great river that will flow out from the new Jerusalem. The whole land shall be turned into a plain from Geba to Rimmon south of Jerusalem. But Jerusalem shall remain aloft upon its site from the Gate of Benjamin to the place of the former gate, to the Corner Gate, and from the Tower of Hananel to the kings wine presses. Here we see an example of the difficulty with the prophetical texts as they have come down to us. While the whole land may be turned into a plain the present city of Jerusalem will not remain; it will be blasted from the face of the earth in the nuclear destructions. Again, it is probable that some ancient editor interposed his ideas. Other parallels are found between Zechariah and Ezekiel.

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The Tribal Allotments

Special areas were specified for 9 9 9 9 A Holy district, 45:1 A place for the sanctuary within the Holy district, 45:2. A plot of land for the sanctuary, 45:3 Another plot as a residential area for the Levites, 45:5. Note that this harks back to the days when the tribes were identifiable, and Levites could be recognized. Such condition will not exist in the future, and again suggests that some editor corrupted the text. An area dedicated to the whole house of Israel, 45:6. This is for all of the genetic remnants of Israel, as well as the Jews. A section dedicated to the Prince, the Messiah, 45:7. A huge tract of land for the twelve tribes, 47:13-23. This will be divided among the tribes, 48:1-8. However, the tribes are no longer identifiable by name or descent; we must view these precise assignments as an interpretation placed there by that editor who still believed in the literal existence of the tribes. Land allotments continue to the end of the book.

9 9 9

CONCEPTUAL DIFFICULTIES
In our attempts to understand the physical, social and spiritual environment of the Millennium we must come to grips with the nature of that period. Although the planet has gone into a new rotational mode, weather systems have settled down into a bountiful climate, and the fallen Prince is no longer present as a spiritual influence, still the era is unsettled. Contrast the good and evil that exist on the planet at the end of that era. Devout people, (the camp of the saints), and those who can be misled by Satan when he is loosed for a little while, are both still present in the human population. Some are righteous; others follow deceptive philosophies. This mixture of good and evil is contrary to current popular views about the thousand years. Another difficulty is that war comes at the end of the Millennium. Much current thought conceives the Millennium as a time of peace and a time of Gods rule. Hardly anyone recognizes that the Millennium will be so unsettled. Everyone assumes that the thousand years will be a time of bliss with Gods saints reigning with him. As stated in Isa 2:4: And he shall judge among the nations, and shall rebuke many people. They shall beat their swords into ploughshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore. If war comes at the end of the thousand years this prophecy cannot be fulfilled until after the Millennium. Our planet will not end with the Millennium; it has a long future before it. Again, the prophecies are counter to current popular belief.

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From these factors we can infer that God is not personally present as a world ruler during the Millennium. Neither in the Revelation passage nor in Ezekiel is there indication of personal divine rulership. Would any person be deceived if God were personally present? Furthermore, now that the advent of the Messiah is clearly defined, we know that rulership is from a divine being living in mortal form. A great planetary drama unfolds when David, the Prince, and Gog, the Deceiver, are both present in human form, of incarnation equality. The final contest is on terms that can be seen and recognized by ordinary human mortals. However, God maintains a hand in the events. He administers justice and brings a final end to that fallen celestial personality. Ezek 38:14-23 tells us that Gods wrath will be roused and there will be a great shaking in the land of Israel. Every living creature will quake at his presence, the mountains shall be thrown down, the cliffs shall fall, and every wall shall tumble to the ground. God shall perform his great act to fell Gog and Magog upon the hills of Israel. But Judea is not destroyed; those who dwell in the cities of Israel go forth to clean the countryside, burning the weapons for seven years. They take the bodies of the vast horde of Gog and Magog and bury them in the Valley of Hamongog for seven months, 39:1-16. Therefore, this destruction event is different from that which devastates modern Jerusalem and Judea. There is no indictment here against that holy city. The passages of Revelation and Ezekiel on Gog and Magog and the unfolding of the Millennium are highly instructive C if our hearts and minds are open to Gods greater truth. They provide us with deep insight into his plans, and help build a context in which to place our personal commitment to his will. Without such understanding, without better knowledge, and without improved wisdom, we cannot dedicate our energies to his program nor do we know what decisions to make in line with his will. In our present blindness we cannot relate the events of today to the events of the Millennium. We cannot fit our decisions with his work. We cannot properly direct our lives. Only through better understanding can our personal decisions coincide with Gods will, in commitment of heart, and in dedication of life. It is crucially important for us to become educated in reality, and not in blindness. It is time to cast aside the speculations of a blind Christianity. It is time to stop wandering, lost in a world of sin and confusion. It is time to become more mature members of his flock. We cannot grow if we persist in darkness and ignorance. We must open our hearts and our minds to his greater truth, and for his greater glory. Grave decisions await us. Will we become part of his chosen people? Or will we go to destruction with the godless people of this world? The Great Deceiver will come twice. He will come today as a spirit personality, wrecking his havoc across the world through the minds of those human mortals who have given themselves to him. And he will appear at the end of the Millennium in one final mercy gift from his Creator, as a man of the realm. But he will die like any man, as any Prince would fall, and he will burn to ashes in the sight of all those human mortals who live at that time.

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CHAPTER 16 Seventy Weeks of Years THE DANIEL TIME TABLE

Dan 9:24-27 Seventy weeks of years are decreed concerning your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going forth of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off, and shall have nothing; and the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war; desolations are decreed. And he shall make a strong covenant with many for one week; and for half of the week he shall cause sacrifice and offering to cease; and upon the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator. This short passage in Daniel defines the sequence and timing of events to unfold during the last half of the Millennium. Literally, in Hebrew, seventy weeks of years is seventy sevens, where the sevens is a heptad, recognized as an expression for either days or years. The word years does not occur in the text. Seventy sevens is understood as seventy weeks of years, 490 years. The context clearly shows a long period, suitable to half a millennium; it cannot be confused with a literal seventy weeks.

Historical Interpretations
The notions of modern godless minds concerning the Book of Daniel were well summarized by the introduction in the New Oxford Annotated Bible published by Oxford University Press in 1973. The six stories and four dream-visions of the book of Daniel make up the first great work of apocalyptic; later examples of which are I Enoch, Syriac Baruch, and the New Testament book of Revelation. These apocalypses come from times of national or community tribulation, and are not actual history, but, through symbols and signs, are interpretations of current history with its background and

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predictions of a future where tribulations and sorrows will give place to triumph and peace. How unfortunate such minds cannot pay heed to the text, and to the great promises it makes for the future of our world.

To Finish The Transgression

The Hebrew word pasha means to break away, trespass and rebel. Although it denotes transgression, here it more properly represents rebellion. This was the great sin of the fallen Prince; he rebelled against his Creator. The actions of Gog in marshalling the nations at the four corners of the earth show that the rebellion is not yet finished. Although the fallen Prince is now bound in human form, he makes one final effort to disrupt Gods plans for this world.

To Put an End to Sin

The Hebrew word kattawth means an offense. Sin is an act of offense against God, against the right way of doings things. The right way of doing things is righteousness. When a created being departs from the right way he becomes unrighteous. He engages in offense, therefore in sin. When the fallen Prince is no more forever, there will come a final end to offense, to sin. This does not mean an end to natural human error, but an end to deliberate rebellion against God.

To Atone for Iniquity

The word atone literally means to cover. Figuratively it means to expiate, to cancel, or to purge. No longer will iniquity rule our world. God will cancel it. He will purge it from our planet. The word also means to make reconciliation. Now God, in one final act, will reconcile this wandering, wayward planet to himself.

To Bring in Everlasting Righteousness

As long as conscious rebellion exists there can be no righteousness for the world. The word also means justice, or rightness, the right way of doing things. Now, after the many millennia of trouble and woe, after all the unrighteousness, the rebel Prince will no longer stand in the way of everlasting righteousness.

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To Seal Both Vision and Prophet

To seal both vision and prophet means that no longer will the visions of the future be hidden in the mysteries of prophecy. The prophets will have completed their purpose. Neither will men contest over the meaning of the mysteries. That method of revelation will no longer be used. Henceforth forecasts of the future will be done without the mystery, for no longer will there be a danger of betrayal and rebellion. Notice that some prophecies still hold for the duration of the Millennium. Although many portions will then be outdated, having been fulfilled in the imminent world events, other portions will not reach fruition until the planet enters the ages of Light and Life.

To Anoint a Most Holy Place

Now the geographical areas set aside for dedication to God will finally be defined. That glorious temple described in Revelation 21:9-27 will come down to earth. Unfortunately, the Revelation text is corrupt. There is no practical structure that would measure 1500 miles square and 1500 miles high. Neither is it a city. As revealed in The Urantia Papers: Page 622: The presence of a morontia temple at the capital of an inhabited world is the certificate of the admission of such a sphere to the settled ages of light and life. Before the Teacher Sons leave a world at the conclusion of their terminal mission, they inaugurate this final epoch of evolutionary attainment; they preside on that day when the holy temple comes down upon earth. This event, signalizing the dawn of the era of light and life, is always honored by the personal presence of the Paradise bestowal Son of that planet, who comes to witness this great day. There in this temple of unparalleled beauty, this bestowal Son of Paradise proclaims the long-time Planetary Prince as the new Planetary Sovereign and invests such a faithful Lanonandek Son with new powers and extended authority over planetary affairs. The System Sovereign is also present and speaks in confirmation of these pronouncements. Such an event cannot take place until the world has been properly prepared. There may be some lag between the geophysical preparation of the planet, and the spiritual readiness. The foregoing list of conditions specifies the end of the seventy weeks of years, the termination of the Millennium. Since the final battles with Gog and Magog do not occur until the end of the Millennium these conditions cannot hold until after those final battles. This brief discussion then permits us to place that half of the Millennium into proper schedule. It also permits us to understand other remarks concerning the appearances of personalities in that final contest.

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The Restoration of Jerusalem

Know therefore and understand that from the going forth of the word to restore and build Jerusalem to the coming of the Messiah, a Prince, there shall be seven weeks. In this statement and the following I use the word Messiah, from the Hebrew meshiach, which is so translated by KJV, but RSV and most modern versions use the phrase anointed one. This passage was a major support for Jewish belief in the coming of the Messiah, and offered support for their view that Jesus failed to fulfill the promises. We have no revelation on how the word goes forth to restore and build Jerusalem. Most probably the planetary citizens, our descendants, decide the initiative. Between that time, and the coming of the Anointed One, the Prince, the Messiah, shall be seven weeks, or about fifty years, one jubilee. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. Thus we see again that the latter half of the Millennium is troubled. The planet has not yet settled down. The city will be built with squares, (spacious areas), and with a moat. Although we do not know the purpose behind the moat, (also translated as ditch), we do know that the great geological changes cause an immense river to pour forth from this site. This period is about 430 years. When added to the previous period of approximately 50 years, the total span is now nearly five hundred years. And after the sixty-two weeks, the Messiah shall be cut off, and shall have nothing. This statement is striking for two reasons. First, it suggests that the Prince, the Messiah, will live for several centuries, utterly contrary to our experience, or to our present understanding of biological mechanisms. By using the phrase anointed one the modern versions tend to obscure the fact that the same word is used, as a title, both at the beginning and end of the sixty-two weeks. Nevertheless, we cannot fail to recognize that David, their Prince, used in Ezekiel, and the Messiah, a Prince must denote the same personality. Although the word for Prince is different in the two books his presence is similar. In Ezekiel the Hebrew word is nasi, the same word as is used for the Prince of Gog; it means an exalted one. In Daniel the word is nagyd, a commander or ruler, with the sense of a personality who is conspicuous or who stands out above the crowd. Second, the statement is puzzling because it suggests the Messiah, living as a mortal of the realm, and leading his people for several centuries, somehow, is removed from the scene. The Hebrew word karath means to cut off, cut down, be killed, or eliminated. In Exod 12:15, 19, Num 9:13, and Ps 37:28, 38 the word is used for those who are cut off from the body of Israel, or from inheritance among the children of Israel. Note that this use is not necessarily intended to

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mean death, as many commentators believe, but merely removal from the social group. The Hebrew word also signifies covenant (as in cutting a deal), but the modifying phrase shows that the event is dramatic. This phrase has variously been interpreted as there is nothing to him, he shall have no one, and he shall cease to be. The Septuagint renders it as and shall be no more. It seems reasonable to assume that he sees his mortal death at this time, to be returned to his celestial status, although not killed by military action. It may be also that he is translated directly without death to resume his celestial status. And the people of the Prince who is to come shall destroy the city and the sanctuary. This is the rebel prince, now living also as a mortal of the realm. This is Gog leading the hordes of Magog, and all the nations at the four corners of the earth. They shall destroy the city and the sanctuary, the earthly temple built by men. The heavenly temple has not yet come down upon earth. Its end shall come with a flood, and to the end there shall be war; desolations are decreed. These are the final destructions described in Ezekiel 38 and 39. The war is the final battle when the hordes of Gog and Magog are destroyed. Ezek 39:7-15 And my holy name will I make known in the midst of my people Israel; neither will I suffer my holy name to be profaned any more: and the nations shall know that I am Yahweh, the Holy One in Israel. Behold, it cometh, and it shall be done, says Yahweh; this is the day whereof I have spoken. And they that dwell in the cities of Israel shall go forth, and shall make fires of the weapons and burn them, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall make fires of them seven years; so that they shall take no wood out of the field, neither cut down any out of the forests; for they shall make fires of the weapons; and they shall plunder those that plundered them, and rob those that robbed them, says Yahweh. And it shall come to pass in that day, that I will give unto Gog a place for burial in Israel, the valley of them that pass through on the east of the sea; and it shall stop them that pass through: and there shall they bury Gog and all his multitude; and they shall call it The valley of Hamon-gog. And seven months shall the house of Israel be burying them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown in the day that I shall be glorified, says Yahweh. And they shall set apart men of continual employment, that shall pass through the land, and, with them that pass through, those that bury them that remain upon the face of the land, to cleanse it: after the end of seven months shall they search.

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And they that pass through the land shall pass through; and when any seeth a mans bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamon-gog. Thus we can see that the people of Israel are protected by God. He does not permit that rebel Prince to be victorious, but consumes him and his hordes in a rain of fire. Floods come with the new geological upheavals; desolations are decreed to the final end.

THE EZEKIEL PERIODS

The preceding discussions provide surprising detail on events to take place during the latter half of the Millennium. Ezekiel provided other information to show the period that will elapse between the transition from the old planetary age until the word goes forth to rebuild Jerusalem.
Ezek 4:1-6 And you, O son of man, take a brick and lay it before you, and portray upon it a city, even Jerusalem; and put siegeworks against it, and build a siege wall against it, and cast up a mound against it; set camps also against it, and plant battering rams against it round about. And take an iron plate, and place it as an iron wall between you and the city; and set your face toward it, and let it be in a state of siege, and press the siege against it. This is a sign for the house of Israel. Then lie upon your left side, and I will lay the punishment of the house of Israel upon you; for the number of the days that you lie upon it, you shall bear their punishment. For I assign to you a number of days, three hundred and ninety days, equal to the number of the years of their punishment; so long shall you bear the punishment of the house of Israel. And when you have completed these, you shall lie down a second time, but on your right side, and bear the punishment of the house of Judah; forty days I assign you, a day for each year.

We can see that a portion of the whole house of Israel, simply described as Israel, shall bear punishment for 390 years. Judah shall bear punishment 40 years. This forty-year period marks the time from the great planetary transition until the lands become inhabitable again, and the time when those who identify themselves of the house of Judah return to that reformed land. This forty-year period is also described elsewhere. In Ezekiel 29:10-16 we are told that Egypt will be an utter waste and desolation; it shall be uninhabited forty years. At the end of forty years God will gather the Egyptians and restore the fortunes of Egypt, and bring them back to that land. The numbers do not add to one thousand years. Forty for the return of the Jews to the renovated land and the return of the Egyptians to their land, 390 until the command goes forth to restore and rebuild Jerusalem, 50 between that event and the appearance of the Messiah, and 420 until the final events, add to 920 years. However, we should not expect an exact one thousand. Also, there may be short periods between these episodes which are not specified but add to the total.

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CHAPTER SEVENTEEN Joy in the Morning

Ps 30:4-5 Sing praises to Yahweh, O you his saints, and give thanks to his holy name. For his anger is for only a moment, but his favor is for a lifetime. Weeping may tarry for the night, but joy comes with the morning. Isa 49:8-26 They shall feed along the ways, on all bare heights shall be their pasture; they shall not hunger or thirst, neither scorching wind nor sun shall smite them, for he who has pity on them will lead them, and by springs of water will guide them. And I will make all my mountains a way, and my highways shall be raised up. Lo, these shall come from afar, and lo, these from the north and from the west, and these from the land of Syene. Sing for joy, O heavens, and exult, O earth; break forth, O mountains, into singing! For Yahweh has comforted his people, and will have compassion on his afflicted. But Zion said, Yahweh has forsaken me, my Lord has forgotten me. Can a woman forget her sucking child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you. Behold, I have graven you on the palms of my hands; your walls are continually before me. Your builders outstrip your destroyers, and those who laid you waste go forth from you. Lift up your eyes round about and see; they all gather, they come to you. As I live, says Yahweh, you shall put them all on as an ornament, you shall bind them on as a bride does. Surely your waste and your desolate places and your devastated land--surely now you will be too narrow for your inhabitants, and those who swallowed you up will be far away. The children born in the time of your bereavement will yet say in your ears: This place is too narrow for me; make room for me to dwell in. Then you will say in your heart: Who has borne me these? I was bereaved and barren, exiled and put away, but who has brought up these? Behold, I was left alone; whence then have these come? Thus says Yahweh GOD: Behold, I will lift up my hand to the nations, and raise my signal to the peoples; and they shall bring your sons in their bosom, and your daughters shall be carried on their shoulders. Kings shall be your foster fathers, and their queens your nursing mothers. With their faces to the ground they shall bow down to you, and lick the dust of your feet. Then you will know that I am Yahweh; those who wait for me shall not be put to shame.

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Indeed, it is only a little while and the weeping will cease. Then joy will come, joy unbounded at the glorious new world. They shall not hunger nor thirst, neither scorching wind nor sun shall smite them. The new planetary mode will bring new meteorological conditions. Now there will be neither summer nor winter, nor hurricane, nor drought. The lands will spring into bounty not seen since the days of Adam and Eve. On every lofty mountain and every high hill there will be brooks running with water. The desert will truly blossom like the rose. Those children born in the time of bereavement, during the time of the great judgment of the earth, will yet say in your ears, Give us more room! Then you people of Israel, those of you who believed and obeyed, will be the wonder of the world. Kings shall carry you on their shoulders. They shall honor you for your great faith in God, and your determination to do his will. Never, on all the worlds of space, did any event unfold as that which you now bring in devotion to God. Zech 14:6 On that day there shall be neither cold nor frost. And there shall be continuous day (it is known to Yahweh), not day and not night, for at evening time there shall be light. And Yahweh will become king over all the earth; on that day Yahweh will be one and his name one. And it shall be inhabited, for there shall be no more curse; Jerusalem shall dwell in security. The lack of cold or frost is a result of the twisting of the planet in its orbit, the stabilization of weather patterns, and the creation of a great canopy over the planet, Isa 4:5. This is the mechanism that will bring an abundance of grain and fruitful fields, with no more deserts or famine. Ezek 47:7-12 As I went back, I saw upon the bank of the river very many trees on the one side and on the other. And he said to me, This water flows toward the eastern region and goes down into the Arabah; and when it enters the stagnant waters of the sea, the water will become fresh. . . . Fishermen will stand beside the sea; from Engedi to Eneglaim it will be a place for the spreading of nets; its fish will be of very many kinds, like the fish of the Great Sea. But its swamps and marshes will not become fresh; they are to be left for salt. And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing. Isa 35:1-10 The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the rose, it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of Yahweh, the majesty of

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our God. Strengthen the weak hands, and make firm the feeble knees. Say to those who are of a fearful heart, Be strong, fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy. For waters shall break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes. And a highway shall be there, and it shall be called the Holy Way; the unclean shall not pass over it, and fools shall not err therein. No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there. And the ransomed of Yahweh shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.

THE MESSIAH PROMISES

We are now in a position to reexamine the Messiah prophecies with clarity and insight. For other discussion refer to my paper on Jesus and Melchizedek, Creator and Messiah. I shall not engage in an exhaustive examination of all promises. I shall briefly review the more outstanding and prominent ones, those that caused such trouble for more than two thousand years. Please note that where appropriate I use the title Messiah instead of anointed used by the versions. Hebrew people, reading in Hebrew, would quickly recognize this difference. Psalm 2:1-12 Why do the nations conspire, and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against Yahweh and his Messiah, saying, Let us burst their bonds asunder, and cast their cords from us. He who sits in the heavens laughs; Yahweh has them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, I have set my king on Zion, my holy hill. I will tell of the decree of Yahweh: He said to me, You are my son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potters vessel. Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve Yahweh with fear, with trembling kiss his feet, lest he be angry, and you perish in the way; for his wrath is quickly kindled. Blessed are all who take refuge in him.

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The plotting of the nations we can now understand; they are under the inspiration of Gog when he leads the hordes against Israel. This Psalm now takes on a significance that was lost on all prior generations. Many Psalms are thought to have been composed by the historical David, and are identified as A Psalm of David. Yet, if the name of the Messiah is also David, after his famous forefather, they were not composed by the historical David, but were presented anonymously through human agents as promises for that future David. Consider Psalm 18. The early part is a description of the geological upheavals which will take place at the end of the Millennium, and the cry of help that goes forth from the future David to his God. He, the future David, also the incarnate Melchizedek, states how he becomes victorious over his enemies in that final battle. Ps 18:49-50 For this I will extol thee, O Yahweh, among the nations, and sing praises to thy name. Great triumphs he gives to his king, and shows steadfast love to his Messiah, to David and his descendants for ever. Here an explicit statement is made that the name of the Messiah is David. This series of Psalms speaks, time and again, of the Messiah, and the circumstances under which he lives during the Millennium. Ps 20:6 Now I know that Yahweh will help his Messiah; he will answer him from his holy heaven, with mighty victories from his right hand. Ps 28:8-9 Yahweh is the strength of his people, he is the saving refuge of his Messiah. O save thy people, and bless thy heritage; be thou their shepherd, and carry them forever. Hosea 3:5 . . . afterward shall the children of Israel return, and seek Yahweh their God, and David their king, and shall come with fear unto Yahweh and to his goodness in the latter days. Jer 30:21 And their Prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is he that hath had boldness to approach unto me, says Yahweh.

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Ezek 34:23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I, Yahweh, will be their God, and my servant David Prince among them; I, Yahweh, have spoken it. Ezek 37:24 And my servant David shall be king over them; and they all shall have one shepherd: they shall also walk in mine ordinances, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their childrens children, for ever: and David my servant shall be their Prince for ever. Now that most famous of Psalms for future forecast comes into sharp focus. Ps 110:1-7 Yahweh says to my lord: Sit at my right hand, till I make your enemies your footstool. Yahweh sends forth from Zion your mighty scepter. Rule in the midst of your foes! Your people will offer themselves freely on the day you lead your host upon the holy mountains. From the womb of the morning like dew your youth will come to you. Yahweh has sworn and will not change his mind, You are a priest for ever after the order of Melchizedek. Yahweh is at your right hand; he will shatter kings on the day of his wrath. He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth. He will drink from the brook by the way; therefore he will lift up his head. This day of wrath is the same as in Rev 20, Ezek 38 and 39, Ps 2, Ps 18, and Ps 20. This Psalm continues that description of the battle to take place when Gog is consumed and the last of all battles on this planet takes place. Davids people will offer themselves freely when he, the Messiah, the incarnate Melchizedek, will lead his host on the holy mountains of Israel. Isa 9:6-7 For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. The zeal of Yahweh of hosts will do this.

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As Melchizedek he is a god come down from heaven to remain with us, and to rule over us. But he will continue in human form, to live as one of us, and to demonstrate Gods love for us. Perhaps he offers up this mortal frame when he is cutoff, but we cannot say with certainty what transactions will take place at the final termination of the Millennium. We do know that the Melchizedeks can make themselves visible at will. Page 389 The Melchizedeks are the first to act in all emergencies of whatever nature on all worlds where will creatures dwell. They sometimes act as temporary custodians on wayward planets, serving as receivers of a defaulting planetary government. In a planetary crisis these Melchizedek Sons serve in many unique capacities. It is easily possible for such a Son to make himself visible to mortal beings, and sometimes one of this order has even incarnated in the likeness of mortal flesh. Seven times in Nebadon has a Melchizedek served on an evolutionary world in the similitude of mortal flesh, and on numerous occasions these Sons have appeared in the likeness of other orders of universe creatures. They are indeed the versatile and volunteer emergency ministers to all orders of universe intelligences and to all the worlds and systems of worlds. We have an explanation of the long human life of the Messiah, when the dew of youth will come to him and to compatriots. Isa 65:17-25 For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. But be glad and rejoice for ever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy. I will rejoice in Jerusalem, and be glad in my people; no more shall be heard in it the sound of weeping and the cry of distress. No more shall there be in it an infant that lives but a few days, or an old man who does not fill out his days, for the child shall die a hundred years old, and the sinner a hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. They shall not labor in vain, or bear children for calamity; for they shall be the offspring of the blessed of Yahweh, and their children with them. Before they call I will answer, while they are yet speaking I will hear. The wolf and the lamb shall feed together, the lion shall eat straw like the ox; and dust shall be the serpents food. They shall not hurt or destroy in all my holy mountain, says Yahweh.

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A SHOOT FROM JESSE

Isa 11:1-16 There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. And the Spirit of Yahweh shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of Yahweh. And his delight shall be in the fear of Yahweh. He shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins. The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them. The cow and the bear shall feed; their young shall lie down together; and the lion shall eat straw like the ox. The sucking child shall play over the hole of the asp, and the weaned child shall put his hand on the adders den. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of Yahweh as the waters cover the sea. In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek, and his dwellings shall be glorious. In that day Yahweh will extend his hand yet a second time to recover the remnant which is left of his people, from Assyria, from Egypt, from Pathros, from Ethiopia, from Elam, from Shinar, from Hamath, and from the coastlands of the sea. He will raise an ensign for the nations, and will assemble the outcasts of Israel, and gather the dispersed of Judah from the four corners of the earth. The jealousy of Ephraim shall depart, and those who harass Judah shall be cut off; Ephraim shall not be jealous of Judah, and Judah shall not harass Ephraim. But they shall swoop down upon the shoulder of the Philistines in the west, and together they shall plunder the people of the east. They shall put forth their hand against Edom and Moab, and the Ammonites shall obey them. And Yahweh will utterly destroy the tongue of the sea of Egypt; and will wave his hand over the River with his scorching wind, and smite it into seven channels that men may cross dryshod. And there will be a highway from Assyria for the remnant which is left of his people, as there was for Israel when they came up from the land of Egypt. Although this promise pertains more rightfully to the world after the Millennium, I place it here to provide a context for other statements about the Messiah which have puzzled and fascinated the generations. A branch shall grow out of the root of Jesse.

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Judah and Ephraim represent Jews and Gentiles, the branches and wild branches from a common stock described by Paul in Rom 11. This again symbolizes of the whole house of Israel, from a common genetic origin through Abraham. But Ephraim was lost on the pages of history. We have more exact mention of the shoot which will come forth from Jesse. In several passages he is described as a Branch. Jer 23:5 Behold, the days are coming, says Yahweh, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. Jer 33:15 In those days and at that time I will cause a righteous Branch to spring forth for David; and he shall execute justice and righteousness in the land. Zech 3:8 Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch. Zech 6:12 . . . and say to him, Thus says Yahweh of hosts, Behold, the man whose name is the Branch: for he shall grow up in his place, and he shall build the temple of Yahweh. This is the one who will rule in justice and righteousness. He is the one who will bring the temple, not necessarily build it, and not necessarily the temple described in Ezekiel 40 and 41. This is the temple that will descend from heaven, as mentioned in Rev 21, and The Urantia Papers, page 622. The fascination is that his name will be the Branch. How can any person be so named? Obviously, from the context, this must be the Messiah. In Hebrew the word branch is Zemach, pronounced with the hard Ts sound. The great curiosity is that Zemach or Tsemach is a Russian or Ukraine surname. I was personally acquainted with people by that name. Is it possible the Messiah will be named David Zemach? Certainly this is a highly specific and concrete designation. We can only speculate.

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AFTER THE MILLENNIUM

Many of these promises are for the glorious age to open after the final events of the Millennium. They also describe the increasing length of human life that will appear during the Millennium. In speaking of a planet that has experienced more stable history The Urantia Papers tell also of long human life, a term of life that our remote ancestors possessed before the world degenerated. Page 599 Life during this era is pleasant and profitable. Degeneracy and the antisocial end products of the long evolutionary struggle have been virtually obliterated. The length of life approaches five hundred Urantia years, and the reproductive rate of racial increase is intelligently controlled. An entirely new order of society has arrived. There are still great differences among mortals, but the state of society more nearly approaches the ideals of social brotherhood and spiritual equality. Representative government is vanishing, and the world is passing under the rule of individual self-control. The function of government is chiefly directed to collective tasks of social administration and economic co-ordination. The golden age is coming on apace; the temporal goal of the long and intense planetary evolutionary struggle is in sight. The reward of the ages is soon to be realized; the wisdom of the Gods is about to be manifested. Ps 72:1-20 Give the king thy justice, O God, and thy righteousness to the royal son! May he judge thy people with righteousness, and thy poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor! May he live while the sun endures, and as long as the moon, throughout all generations! May he be like rain that falls on the mown grass, like showers that water the earth! In his days may righteousness flourish, and peace abound, till the moon be no more! May he have dominion from sea to sea, and from the River to the ends of the earth! May his foes bow down before him, and his enemies lick the dust! May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him! For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life; and precious is their blood in his sight. Long may he live, may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! May there be abundance of grain in the land; on the tops of the mountains may it wave; may its fruit be like Lebanon; and may men blossom forth from

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the cities like the grass of the field! May his name endure for ever, his fame continue as long as the sun! May men bless themselves by him, all nations call him blessed! Blessed be Yahweh, the God of Israel, who alone does wondrous things. Blessed be his glorious name for ever; may his glory fill the whole earth! Amen and Amen! In describing the glorious developments of the new planetary ages The Urantia Papers offer many useful insights. Page 596 The postbestowal Son age may extend from ten thousand to a hundred thousand years. There is no arbitrary time allotted to any of these dispensational eras. This is a time of great ethical and spiritual progress. Under the spiritual influence of these ages, human character undergoes tremendous transformations and experiences phenomenal development. It becomes possible to put the golden rule into practical operation. The teachings of Jesus are really applicable to a mortal world which has had the preliminary training of the prebestowal Sons with their dispensations of character ennoblement and culture augmentation. During this era the problems of disease and delinquency are virtually solved. Degeneracy has already been largely eliminated by selective reproduction. Disease has been practically mastered through the high resistant qualities of the Adamic strains and by the intelligent and world-wide application of the discoveries of the physical sciences of preceding ages. The average length of life, during this period, climbs well above the equivalent of three hundred years of Urantia time. Throughout this epoch there is a gradual lessening of governmental supervision. True self-government is beginning to function; fewer and fewer restrictive laws are necessary. The military branches of national resistance are passing away; the era of international harmony is really arriving. There are many nations, mostly determined by land distribution, but only one race, one language, and one religion. Mortal affairs are almost, but not quite, utopian. This truly is a great and glorious age! This world has untold wonders ahead of it. If only we are willing to make those decisions to take it into those glories. God looks to all of us for the further prosecution and advancement of his world. Although he could do it without us, that is not his way. He asks each and every one of us if we will become contributors to that glory. The future belongs to you.

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THE MERCY OF GOD

An outstanding feature of the actions of God on this world is his mercy extension to all his divine children. In examination of the various episodes we find an amazing principle, applied equally to all those divine beings who were, or who will be, associated with the administration of this world. They all will have an opportunity to display their true nature in an episode of mortal life. Our Creator was, is and always will be both God and man. He acquired this unique attribute because he was born as a babe of the world and lived a mortal life. He is an infinite being, unlimited in time. Therefore, all of his experiences are possessed by him in all time. Adam and Eve hailed from the celestial worlds. Although they were in physical form, they retained immortal attributes until they defaulted their mission. They then lost their immortality and were reduced to the status of ordinary evolutionary men and women. They thus became eligible to advance on to the mansion worlds and an eternal career through the same path as ordinary human mortals. Our fallen Planetary Prince will be given one final opportunity as a human mortal. He will be born as a human child and will live at the end of the Millennium. But his nature will again turn him to rebellion and he will receive his final end. But no being in the universe will be able to make claim against our Creator that he did not show mercy. Melchizedek will be born as a mortal of the realm, just as Jesus and Caligastia were. As David, the mortal, he will rule this world. He will engage Gog in that final earthly battle. And then, when the final adjudication takes place, will become an everlasting Father to us, Prince of Peace. Could we ask God to be more merciful? Could we design a scheme for greater equity? I, for one, can only sing praises to my Creator.

Part IV Gods Human Agents

A discussion of those human mortals who offer themselves in service

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CHAPTER EIGHTEEN
Prophecy and Prophets
In my chapters on Jesus and Melchizedek and the Millennium I ignored certain Old Testament prophecies concerning unique individuals who were to appear on the world scene. I did so because they were not related directly to the forecasts of Melchizedek, nor did they apply to the life of Jesus, nor were they intended for planetary episodes in the new world era. However, it would be a major fault to pass over them. Their usefulness is just now coming into service at this time of grave personal decisions. In those other discussions the reader may have noted that I applied all prophecies to Melchizedek; I applied none to Jesus. Why? Is Jesus not greater than his created Son? Would the life of Jesus not deserve prediction? Would Jesus, as God, not offer descriptions to show his power and his mercy? If prophecy on Jesus had been too explicit, if it had revealed too many episodes, with too many details, it would have caused individuals to modify social circumstances and personal relationships according to their private desires. It was better that the notions of his mother, his father, local Rabbis or even the Jewish government not condition his life. Otherwise, they would have interfered with his free-will decisions through the sheer weight of human expectation. The ability of Jesus to live and operate freely conditioned prophetic prediction. If everyone around him had requested miracle performances his life would have degenerated quickly into chaos. We have easy witness today by the masses of people who assemble around holy shrines, or around numerous faith healers. From this human desire we see the problems Jesus would have created had he been too easy with his healing, or otherwise not restrained human expectation. The marriage feast, and the turning of water into wine, John 2, illustrates this expectation. His mother, with private revelations from Gabriel, looked forward to his assumption of an earthly throne and demonstration of miracle power. She used the privilege of her position to create a situation that went unexpectedly beyond the conscious desire of Jesus. When we search prophecy to find passages on Jesus we discover several episodes, but they were limited to the latter part of his life. Examples are: Jesus riding into Jerusalem on a donkey, John 12:15 and Zech 9:9, Judas Iscariot receiving his reward for betrayal with thirty pieces of silver, to throw them broadcast across the temple floor, Matt 25:3-10 and Zech 11:12-13, Jesus crying aloud on the cross, Matt 27:47 and Psalm 22:1, And the several comparisons between Psalm 22 and the gospel accounts of his crucifixion.

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Some may question why there should be detailed prophecy on the earthly appearance of Melchizedek but not on Jesus. Do the same constraints not apply to both personalities? The answer lies in the planetary environment. The new world, and its human expectations, will be far different from that which we know today. After the nuclear holocaust, and the great planetary upheavals, men will dramatically alter their attitudes about God. They will have unforgettable demonstration of Gods great power. They will be far more humble; they will not carry the arrogance, thoughtlessness, and selfishness that typify the generations of this era. The usefulness of those predictions will unfold far differently than in todays degraded world. Furthermore, the new world will evolve socially and politically away from the expectations and desires of the current era. Perhaps, with the dramatic changes of the new era, most men will forget the explicit predictions or will drastically alter their expectations. Perhaps only small groups here and there will continue to believe in the prophecies of unique personalities. We do not know. The examples illustrate how all prophecy and all personalities, high and low, are constrained by Gods purpose. Recognition of the details of prophecy, and exact application, is conditioned by the danger of disruption, and by effectiveness at a time of fruition.

The Sources of Prophecy

We would engage in serious error if we took the old timeworn view that somehow the prophets were merely divinely inspired to make predictions, without direct instruction from on high. While there may be occasion where such inspiration takes place, the many details of prophecy do not come out of mere inspiration. Specific details could only come through direct communication. Any other view is the mystical explanation of how God works in time and space. Such attitude led to the drift away from a real, living God. Human mortals cannot be the source of prophecy. Information contained within prophecy reaches beyond human vision. Furthermore, prophecy reveals according to Gods usefulness; he does not offer all knowledge of all time. Knowledge of cosmic transactions is limited according to his criteria and his needs. These facts lead to important questions. First, who provided information from the celestial realms? If Jesus uses divine agents rather than doing all things himself, who among the immortal beings worked with the prophets and seers to provide forecasts? Second, most of prophecy deals with events. What was the purpose in offering revelation on personalities? How would such information enlighten the people of the world? What would be accomplished? The prophets were explicit about their divine sources. Isaiah opens his presentation with a statement that he saw a vision concerning the destruction of Judah and Jerusalem. He saw the word of those things which were to come to pass in the latter days, Isa 2:1-2. He saw Yahweh sitting on his throne, surrounded

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by heavenly beings, Isa 6:1-4. The word of Yahweh came to Jeremiah, Jer 1:2. Ezekiel said the heavens were opened and he saw visions of God. The word of Yahweh came to him also, Ezek 1:1-3. Daniel explicitly describes visits by celestial beings. Hosea, Joel, and other prophets report that the word of Yahweh came to them. John also described visions and communication given him by celestial beings, Rev 1:1, 22:8. These statements show clearly that divine agents collaborated with the prophets to produce those works. No human mortal has the power to foresee time; only high spirit beings know the future. Recognition of this process of communication from celestial agents to individual human mortals should tell us that formulation of those future forecasts was determined at some high universe administrative level. The form, and the content, were determined by God and his agencies, not by man. Furthermore, if Melchizedek was the primary personality to provide the Old Testament forecasts, and if he is to rule our world in future ages, we should expect him to have a major hand in those transactions. Indeed, he did. Page 1025 This same Melchizedek continued to collaborate throughout the nineteen succeeding centuries with the many prophets and seers, thus endeavoring to keep alive the truths of Salem until the fullness of the time for Michaels appearance on earth. Page 1033 About six hundred years before the arrival of Michael, it seemed to Melchizedek, long since departed from the flesh, that the purity of his teaching on earth was being unduly jeopardized by general absorption into the older Urantia beliefs. It appeared for a time that his mission as a forerunner of Michael might be in danger of failing. And in the sixth century before Christ, through an unusual co-ordination of spiritual agencies, not all of which are understood even by the planetary supervisors, Urantia witnessed a most unusual presentation of manifold religious truth. Through the agency of several human teachers the Salem gospel was restated and revitalized, and as it was then presented, much has persisted to the times of this writing.

The Purpose of Prophecy

Past generations believed that prophecy is a demonstration of Gods power. If he predicts the future, and those predictions come to pass, human mortals gain respect for him, even come to stand in awe of such a great God. They then clearly recognize that he is in command of his creation. Attempts to show this greatness is illustrated by the broad application of Old Testament prophecy to Jesus despite technical inconsistencies and contradictions. The Apostles and later Christians distorted reality by such indiscriminate assignments.

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Prophecy serves other, far more important, purposes. Communication from the celestial realms has a functional utility lost on prior generations. Prophecy was not intended to impress; it was intended to inspire and to enlighten. In these latter days it serves a crucial function of leading to human decisions. We must question whether Jesus-Yahweh, Gabriel, Melchizedek, or other divine beings have a need to show their greatness through prophetic forecast. High spirit beings have no such need; they already know the future; they exist above time. Nor would they have human emotions of pride to show how truly great they are. But the argument goes that this activity helps men to stand in respect of God. Our understanding would be far more fruitful if we came to recognize that prophecy is a vehicle to create a working relationship between a timeless Creator and his created children. God offers information; we use it for his purpose. But we will do so only if we love him, truly dedicate ourselves to him, put our reliance upon him, and make choices to obey his will. Then prophecy fulfills its real purpose. Prophecy also expresses a concern by the Creator for his created children. By such methods God conveys his concerns to men, and they, in turn, come to recognize his purposes and respond to him. Prophecy is a technique whereby God gives men insights into destiny. And destiny is his preordained schedule for universe creation and administration. But again, by recognizing Gods concerns, men can make decisions that fulfill his will. Prophecy is necessary because God placed this planet and the activities of his divine agents under restraint. We were isolated from the heavenly realms. Open and visible activity and exchange were cut off. God still communicates with men but the transfer of information is now conditioned by this administrative policy. The olden people of this world knew about the planetary isolation. They also knew that a great kingdom existed in the heavenly realms. Noah Kramer, in his Mythologies of the Ancient World, reported that in the myths of ancient China, Shang Ti, the August Lord on high, charged two of his agents, Chung and Li, to cut the communication between heaven and earth so that there would be no descending and ascending of spirits and men between the two. C. S. Lewis, in his fictional Out of the Silent Planet, stated that it was important for us to recognize certain facts concerning the planets. As he phrased it, the present celestial year was to be a revolutionary one, and that the long isolation of our planet was nearing its end. Great doings were afoot. The Urantia Papers also address this planetary isolation.

Page 760 It should be recorded that, when Van (one of the sons of God of Gen 6) appealed to the Most Highs of Edentia after Lucifer had sustained Caligastia on Urantia, the Constellation Fathers dispatched an immediate decision

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sustaining Van on every point of his contention. This verdict failed to reach him because the planetary circuits of communication were severed while it was in transit. Page 830 And now, after their formal installation, Adam and Eve became painfully aware of their planetary isolation. Silent were the familiar broadcasts, and absent were all the circuits of extraplanetary communication. Their Jerusem fellows had gone to worlds running along smoothly with a well-established Planetary Prince and an experienced staff ready to receive them and competent to co-operate with them during their early experience on such worlds. But on Urantia rebellion had changed everything. Here the Planetary Prince was very much present, and though shorn of most of his power to work evil, he was still able to make the task of Adam and Eve difficult and to some extent hazardous. It was a serious and disillusioned Son and Daughter of Jerusem who walked that night through the Garden under the shining of the full moon, discussing plans for the next day. Here we have an important clue to one of the reasons behind the mechanisms employed in prophecy. It is a means of communication from the heavenly realms under the continued presence of the Devil and threat of his evil machinations. If celestial information were too open he could pervert its usefulness. His efforts to reduce the significance of revelation are even now evident in the general attitude he has developed among men. According to godless minds prophecy does not come from God; it merely expresses the psychic emotions, religious feelings, and frustrations of men who lived in times long past. To reduce Devil influence, prophecy was given under conditions of symbolism and imagery for proper development at a time of fruition. As a result of universe isolation men were left to their own devises. If they removed themselves from a close personal relationship with God, if they heeded godless and devilish philosophies, they could not use Gods information constructively. They could not respond to his will. While several important episodes of contact were made, (Moses and the Exodus), how human generations handled that information came under their control, not subject to continual guidance from above. But why forecast in time? Why not reveal when needed? The respect of tradition was an important component of prophecy. Prophecy emphasizes Gods righteousness, not his administration. Revelation of administration was given in The Urantia Papers, but men spurned it because they lost ability to distinguish among those things which come from God, from the Devil, or from man. They believed new revelation is a spiritualist production, or human invention. They might deny new revelations but they cannot deny their traditional sources, the foundations of their faith. It was Gods purpose to ensure against such doubt through prophecy.

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He gave information to men but he wanted them to come to their own realization of its purpose and usefulness. He did not want this process of human comprehension to be voided by overt contact from the heavenly realms. Furthermore, God did not want his created children to know fully what was going on in his creation. If men had learned too much they would have conditioned their decisions according to that knowledge, but without the maturity or wisdom to conduct themselves righteously. They would have perverted Gods program. As a result, mortals were left to determine their own paths. Partly, this self determination was an exercise in respect. Men were given opportunity to display their spiritual worth by their decisions, without direction from above. God also did not want lesser divine beings to interfere with human decisions. Consequently, they do not make their presence or activities known to mankind. They do not come down here in glorious celestial splendor for public display. The condition of restraint prevents them from exercising open contact. In order for all created children, mortal and immortal, to obey these constraints, but still to accomplish his program under conditions of isolation, God used substitute methods. His purpose was to provide information that would not unduly influence the flow of mans decisions through the centuries. Destiny had to unfold. But a time would come when celestial information would become crucially important. The substitute for open communication is prophecy. Through the instrument of prophecy God provided information instructive for the grave decisions now facing us. But prophecy had other constraints placed upon it.

The Constraints of Prophecy

A major fault affected fruitful use of prophecy. Since men were not privy to Gods secrets, prophecy suffered under a burden of interpretation. Mans ignorance, his a priori assumptions, his attitudes, and his expectations influenced what he thought prophecy should say or was saying. Prophecy was conditioned by the form of the revelation. Information was buried under symbolism and imagery that gave profound hope to man, and provided religious inspiration through the centuries, but effectively prevented him from recognizing suitable connection to the immediate world. This cloudiness was a major reason for the errors of the apostles. Jesus left them to interpret with limited understanding. If a divine Son was forecast, and Jesus claimed to be the Son of God, Jesus had to be that Son. Furthermore, prophecy created reactions in human mortals. The generations held prophecy is great respect because they recognized its holy quality although they may not have fully understood its content. This instinctive human response served to preserve revelation through the many centuries. Men knew prophecy portrayed future forecast; they knew it displayed Gods presence. In effort to better understand Gods will they interpreted against their transient cultural frameworks. While this led to highly speculative and fanciful notions about Gods purpose, the motivation was healthy. It preserved the prophecies against loss.

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As the world declined in respect for God and celestial powers, increasing skepticism led the modern godless generation to reject prophecy as communication from God. The notions of their ancestors seemed silly, if not outright demented. However, the power of Gods word, and the possibility that God is truly the source behind those works, gives every thinking person serious pause. Many individuals now recognize that prophecy carries more than was credited by our degraded culture. Prophecy did not lose its influence upon the psyche of mankind. Somehow, God designed and built into us a sensitivity to his actions. Unfortunately, for godless minds, prophecy is a two-edged sword. On the one side it reveals truth; on the other it conceals truth. Since God is a rational being, with plans and purposes, it is natural to ask why he would engage in such mysterious behavior. Why not communicate openly and explicitly? Symbolism and imagery have stood in the way of understanding. The two edges of prophecy were designed to cull mankind. If a mind cannot go beyond imagery to recognize content, that mind is not in tune with its Creator. It is not sensitive to truth, despite form or appearance. If that mind becomes trapped by literalism it cannot elevate itself to more spiritual concepts. It becomes a slave to mechanics; it is not freed by spiritual substance. Since crucial decisions rest upon the recognition of truth, and not upon literal imagery, God will be able to find more devout souls for the future of this world. The method of two edges serves as a technique for screening mankind.

Human Agents
To overcome these burdens, to open the meaning of the symbolism, and to construct a proper framework of understanding, specific human mortals were used. Paul was one of those. Many features of Gods program were explained to him through direct communication, Acts 9:6, II Cor 12:8, Gal 1:12, 2:2, and so on. But he also was under conditions of restraint to prevent premature revelation. He could speak according to his commission, and his knowledge, but not beyond that. (Except for John and the Book of Revelation, Jesus personal apostles were not so used.) Other, anonymous, persons may have been used to insure against the breakdown of necessary knowledge through the centuries, but if so they are unknown on the pages of history. Finally, at the end of the age, and the time of critical decisions, other mortals now appear. Because Gods methods are covert, not overt, and because celestial agents do not work directly in opening Gods plans to mankind, that task devolved to human shoulders. Somehow, God had to provide a means for his operations to be explained at a time of grave human decision. If celestial agents were prohibited from engaging in such activity, that task had to be executed by human agents. Human mortals had to be used who could help others come to understanding. But this need is also evident as part of the human decision process. If God uncovered his plans through divine agents it would void those decisions. Under this condition all mortals must decide for themselves without that celestial influence. Their deci-

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sions are not subject to faith in the human mortal, but their faith in Gods truth. He is not the source of truth; he is merely an interpreter who unfolds explanations to help provide a path for correct understanding. He is a human instrument, not an infallible agent.

Factors in Selection
A devastating difficulty of prophecy is its form. It is a master puzzle. The countless human books, papers, and articles dealing with prophecy, each with attempts to provide unique interpretation, show the great puzzle that has afflicted us. One reasons for this great puzzle is the scattering of topics. Within one prophet a theme may begin in one chapter, skip to another theme in a following section, change to a third, and back to the first. Chapter One of Isaiah is a warning of destruction upon Jerusalem if the people do not turn their hearts to God. Chapter Two then jumps to a picture of a future world era. In 2:5 the focus reverts to an indictment against the people, and further warning of judgment. 4:2 then starts another small piece on the far future. This mixing of topics, without sequential continuity, afflicts the contents of one prophecy, and from prophet to prophet. The many human books, papers and articles show the struggle to make sense out of this confusing segmentation. To bring order into this design a framework was provided. A context was given that would allow broader views. The proper term is cosmic perspectives. An explanation of planetary epochs, and the role of celestial agents, was necessary to bring sense to this fragmentation. The necessary information was provided by The Urantia Papers. Without them no mortal would have the necessary insight to understand the relationship of individual pieces of prophecy to planetary destiny. Obviously, within the conditions imposed by God, a clear and objective analytical mind was needed. The individual had to possess an intuitive ability to see patterns, to recognize how pieces fit with one another. This native talent then required training through years of practice in complex issues. But only if he were truly dedicated to God. In order for the matrix of prophecy to be fitted into a proper framework, and to recognize Gods context, that individual also had to be someone familiar with both the Bible and The Urantia Papers. Training in the totality of revelation was necessary. If this person were well acquainted with the Bible, with historical revelation, both Old Testament and New, it seems he had to come out of a Christian environment. It is highly doubtful he would be Jewish. But far more, he had to be removed from sectarian allegiance. God had to lift him above church and theology. He could not have devotion to any particular sect or exclusive theology. God had to shape his life to far loftier views. If the individual became free of manmade notions and ideas, he could concentrate on the content of revelation, and not on its many human interpretations. That individual would also not be sidetracked by secular preferences, attractive intellectual orientations, or private desires. God had to remove him from loyalties to political philosophies, national agendas, economic concerns, and sen-

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timental relationships. This does not mean that God would remove him from social environments, personal economics, or family associations. Rather it means that he learned not to depend psychologically on social relationships, economics, or familiar associations. By providing difficult personal situations, and causing the human mortal to grow through arduous challenges, God provided means for spiritual maturing. Making his own way without reliance on social or economic institutions was good discipline for that human mortal. He could stand in the face of adversity without social support, perhaps isolated and much alone as a citizen of this world, but with the presence of God to sustain him. Still more, the urgency of the days required someone who would not be embedded in academic environments or attitudes, nor the sophistication of philosophical or theological systems. God may have introduced that individual to higher education and more sophisticated academic methods but without building a reliance on them. When men are facing starvation they restructure their priorities. Academicians cannot speak to them at times of extreme mortal crises. When men must choose between God and human authority they will seek recourse in information that is most useful to their life-and-death decisions. If God were bringing a new world era, and if the old things were not to be remembered or brought into mind, it became crucially important that the individual, and others, acquire a larger cosmic sense. It was necessary that people on the planet achieve higher perspectives of the greatness of God. The timing of this new awareness was also important. If this was fitting to a particular generation, that generation would need reorientation. Previous generations would not need such new views. To bring this cosmic awareness from the outside, not merely through religious inspiration, an exercise in subtle contact was initiated to strike the external senses of man, to suggest new cosmic attitudes, and to alter both mind and psyche. A new program began all around the planet. This new program was exhibited through celestial activities in earth skies, beginning immediately after World War II, and continuing to the present day. Within more recent years another phenomenon also appeared. This phenomenon was the amazing crop circles in England, and elsewhere. The worldwide phenomenon in our skies, and the creation of crop circles, served to accomplish the goal of enlarging cosmic awareness. Mankind was gradually being lifted to views of universe activity, still without interfering in human decisions. Many minds today eagerly and longingly seek to understand the strange events that now transpire in our skies and upon our earth. With a natural intuitive ability and pattern talent, that individual could pull together information that would unfold the meaning of those strange activities. If God were creating a new cosmic awareness, he required someone who could perceive the cause behind such activity. Otherwise men would continue to toss about, with wild speculation, and with explanations limited by their mythological frameworks and secular orientations.

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For Christian fundamentalists that activity was from the Devil, simply because they did not have an adequate grasp of Gods great creation. It was beyond their capacity to consider that the Devil just simply does not have that kind of power. They also could not conceive that the Kingdom of Heaven is filled with transports and technology. Their view of the Kingdom was spiritual, not mechanical, although they had information about mechanical components from the historical record. (These are contained in the reports on Moses and the Exodus, in Ezekiels descriptions, and other places.) For secular minds, embedded within human scientific orientation, those activities had to have natural explanations. After all, we now had a good handle on the processes of the universe, without demonstrable evidence of a living God. When the evidence went beyond their rational system they invented methods to explain it, from weather balloons, to two crazy men skipping wildly across grain lands to produce sophisticated circles beyond either the ken or ability of human mortals. Unthinking mortals, taken beyond their belief systems, found ways to dismiss the actions of God and his celestial agencies. Those attitudes were directly the result of planetary isolation. With the religious and secular distortions of reality pervading our society, the sense of Gods work could not come out of a mind that was not attuned to God, or that could not rise above the heavy intellectual and spiritual darkness. Such individual had to possess a deep love of, and respect for, God. If he were to give himself to others he also had to carry a great concern for his fellow mortals. Just as Jesus gave of himself to the cross as an exhibition of love for his created children, even so would this human servant give of himself in full commitment to brothers and sisters. He had to carry a minimum of self illusions. He had to be trained to hard realities, not soft pleasures. He had to have a mind that was willing to accept reality, in the face of its harsh consequences. Such conditioning and such training could only take place over extended life experiences. He also had to have a deep sense of, and affinity for, Gods righteousness, the way God views creation, and the need for the establishment of justice. Gods righteousness is designed for the greatest good of mankind, for the greatest number of human beings, for the greatest length of time. God is not a slave to the convenient desires of mankind. If God can bring a wonderful new planetary era, with bounty of food, good grazing pasture, and with brooks running on every high hill why would he hold the planet from such changes, although it might cause physical suffering for a few generations? Would that not be a small price to pay for the ultimate good? Page 36 God is righteous; therefore is he just. The Lord is righteous in all his ways. I have not done without cause all that I have done, says the Lord. The judgments of the Lord are true and righteous altogether. The justice

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of the Universal Father cannot be influenced by the acts and performances of his creatures, for there is no iniquity with the Lord our God, no respect of persons, no taking of gifts. How futile to make puerile appeals to such a God to modify his changeless decrees so that we can avoid the just consequences of the operation of his wise natural laws and righteous spiritual mandates! Be not deceived; God is not mocked, for whatsoever a man sows that shall he also reap. True, even in the justice of reaping the harvest of wrongdoing, this divine justice is always tempered with mercy. Infinite wisdom is the eternal arbiter which determines the proportions of justice and mercy which shall be meted out in any given circumstance. The greatest punishment (in reality an inevitable consequence) for wrongdoing and deliberate rebellion against the government of God is loss of existence as an individual subject of that government. The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity. The factual disappearance of such a creature is, however, always delayed until the ordained order of justice current in that universe has been fully complied with. Page 1488 This rule of the Most Highs in the kingdoms of men is not for the especial benefit of any especially favored group of mortals. There is no such thing as a chosen people. The rule of the Most Highs, the overcontrollers of political evolution, is a rule designed to foster the greatest good to the greatest number of all men and for the greatest length of time. Unless the individual was completely attuned to such plans, to such long range views, he would not recognize, accept, deal with, or properly teach prophetic promise. Imposed upon all of these elements and conditions was a deadly planetary environment of doubt, confusion and despair. How could a human mortal be guided through such horrendous conflicts? The deadly environment and gross disbelief would prohibit direct communication from above. He could not be used the way Paul was used. If the individual made claims to direct contact he would not be accepted. No one would believe him. Yet, somehow, God had to shape him to accomplish his purpose. Furthermore, it would be very helpful if the mortal had personal reassurance of his usefulness to God. How did God operate with such an individual to bring him understanding? God began by training that individual from youth up, founded on genetic propensities, through religious environment, through deep disillusionment with mortal systems, through rugged life trials, and through years of study. God shaped the attitudes of

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the mortal to his mind, to view creation in its vast implications. The mortal came to recognize a higher goal behind Gods purpose. He became cosmic in attitude, not overwhelmed by the magnitude of planetary events or geological upheavals. He came to possess universal perspectives, reaching far beyond this world to Gods greater creation. By avoiding direct contact God accomplished an important purpose. The individual could experience his own faith in God, without demonstrative proof. God did not deprive him of that opportunity. He then could also serve as an example to others. He could relate to them as one who shared fully with their personal dilemmas and plight. God did not violate spiritual growth; he nurtured sublime faith. The requirements of grave human decisions determined how this individual would come to understand Gods purpose, how he would be employed, and how he would give of himself. Far beyond all other elements, and a crucial aspect of the functioning of this person, was the method by which God brought the mortal into tune with himself and his purpose. God built a spiritual bridge to the human mortal. This was not a visible display as Paul experienced on the road to Damascus. God projected and focused his spirit upon this individual. The act did not so devastate the mortal that he was unable to function. But it left an abiding deep spiritual relationship and constant influence that conditioned all the individual felt and understood. Through such method the mortal came to a living connection with God, a relationship that shaped all his actions and choices. However, God did not impose his spirit against the will of the mortal. God was able to create such a relationship because of the psychic and spiritual state of the individual. In a sense, the mortal sought God, God appeared through his spirit, and the individual responded. As described in The Urantia Papers. Page 224 The Creator Sons seem to possess a spiritual endowment centering in their persons, which they control and which they can bestow, as did your own Creator Son when he poured out his spirit upon all mortal flesh on Urantia. Each Creator Son is endowed with this spiritual drawing power in his own realm; he is personally conscious of every act and emotion of every descending Son of God serving in his domain. Here is a divine reflection, a local universe duplication, of that absolute spiritual drawing power of the Eternal Son which enables him to reach out to make and maintain contact with all his Paradise Sons, no matter where they may be in all the universe of universes.

Page 381 And when such a life of spirit guidance is freely and intelligently accepted, there gradually develops within the human mind a positive consciousness of divine contact and assurance of spirit communion; sooner

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or later the Spirit bears witness with your spirit that you are a child of God. Already has your own spirit told you of your kinship to God so that the record testifies that the Spirit bears witness with your spirit, not to your spirit. Page 1130 Religion is functional in the human mind and has been realized in experience prior to its appearance in human consciousness. A child has been in existence about nine months before it experiences birth. But the birth of religion is not sudden; it is rather a gradual emergence. Nevertheless, sooner or later there is a birth day. You do not enter the kingdom of heaven unless you have been born again C born of the Spirit. Many spiritual births are accompanied by much anguish of spirit and marked psychological perturbations, as many physical births are characterized by a stormy labor and other abnormalities of delivery. Other spiritual births are a natural and normal growth of the recognition of supreme values with an enhancement of spiritual experience, albeit no religious development occurs without conscious effort and positive and individual determinations. Religion is never a passive experience, a negative attitude. Through the presence of his fragmentized spirit the Creator Father maintains immediate contact with his creature children and his created universes. This discussion leads to a highly important concept. The mortal became a human complement to a celestial agent. He served as a vehicle for exposition, for human example of faith and trust, and for decisions leading into actions. As stated on page 1196, he was . . . some human being who was the material complement of a spirit personality intrusted with the enactment of some cosmic achievement essential to the spiritual economy of the planet. If prophecy from Melchizedek showed us Gods plans for the future, then this individual became a material complement to Melchizedek by showing the meaning of the prophecies. Melchizedek, able to know time, recognized individuals who would appear on the world scene and who could respond to his program of prophecy. He created a context, and a style, of presentation that would come into usefulness at a time of grave world danger. He could shape that program to the limitations of intelligence, of psychic sensitivity, and of spiritual intuition of human mortals. Then God, in his ability to reach across space and time, could prepare the way for the birth and appearance of such individuals. In this manner communication could be effected for decisions without violating the freewill choices of all human mortals. As Paul expressed it: Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.

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As Jeremiah expressed it: Jer 1:5 Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations. This knowledge of time was not limited to one human mortal. God knows all men in all time. Neither could one human mortal accomplish Gods program; other human mortals were needed. With the intense crises of the days God prepared a body of people to help in his program. They also had propensities toward cosmic perspectives, with human attitudes that rose above secular or social allegiances. In speaking of a unique group of human mortals who were members of a reserve corps of destiny The Urantia Papers describes their function in times of world crisis. Page 1258 The cosmic reserve corps of universe-conscious citizens on Urantia now numbers over one thousand mortals whose insight of cosmic citizenship far transcends the sphere of their terrestrial abode, but I am forbidden to reveal the real nature of the function of this unique group of living human beings. Urantia mortals should not allow the comparative spiritual isolation of their world from certain of the local universe circuits to produce a feeling of cosmic desertion or planetary orphanage. There is operative on the planet a very definite and effective superhuman supervision of world affairs and human destinies. To bring this cadre of destiny reservists into action God also planned for a human catalyst, a mortal who could serve to bring awareness to those other mortals, to explain their role and their contribution to world destiny. This was a part of his service. As further described in The Urantia Papers: Page 1112 Revelation teaches mortal man that, to start such a magnificent and intriguing adventure through space by means of the progression of time, he should begin by the organization of knowledge into idea-decisions; next, mandate wisdom to labor unremittingly at its noble task of transforming self-possessed ideas into increasingly practical but nonetheless supernal ideals, even those concepts which are so reasonable as ideas and so logical as ideals that the (Spirit of the Father) dares so to combine and spiritize them as to render them available for such association in the finite mind as will constitute them the actual human complement thus made ready

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for the action of the Truth Spirit of the Sons, the time-space manifestations of Paradise truth--universal truth. The co-ordination of idea-decisions, logical ideals, and divine truth constitutes the possession of a righteous character, the prerequisite for mortal admission to the ever-expanding and increasingly spiritual realities of the heavenly worlds. And so it is with any human mortal who would become a child of God. This is a call to all of Gods children, wherever they may be.

Credentials
Beyond the personal spiritual state of the individual, and his relationship with God, stands the practical necessity for establishing credentials. How can others truly know that the commission of this individual is true? No sensible person in his right mind will accept claims without assurance. There must be reliable demonstration. Why should his word be trusted, especially at a time of such extreme decision? It cannot be left to mere human say-so. Demonstration can come at several levels. First, the individual shows accurate knowledge of coming events by confirmation of prediction. He states it will take place; it does. But this cannot be more than given the individual according to his commission. All human mortals are subject to weakness and potential for betrayal. Therefore God would not entrust them with more knowledge than necessary to accomplish their assignments. A crucial feature of current unfolding events is the appearance of the spiritists, and the terror they bring. Except for the mythological imagery created by Christian fundamentalists, this aspect of Gods unfolding will was completely hidden from the eyes of men. Ability to forecast this planetary episode is a unique feature in the repertoire of this individual. That uniqueness will be displayed through fulfilment of the prediction of terror about to descend upon us when Great Babylon becomes drunk with the blood of the saints and the blood of the martyrs of Jesus. Second, the style of forecast must be more than the form of predictions which has plagued interpretation over the past two thousand years. Many false prophets predict doom and terror. Ability to discern the secrets of prophecy is an indicator of the qualifications of this individual. Third, God may choose to provide an even greater display of authority of commission. Perhaps the fulfilment of prediction and prophetic discernment are not sufficient to establish that such mortal is truly a mouth piece for God. Gods people may be caught in the forces of destruction, for eternal loss, unless they have reliable demonstration of Gods power. They may hold to a wait and see attitude. If they wait for a nuclear holocaust it will be too late. To modify this dangerous attitude the individual may give himself to Gods purpose in an incontestable demonstration of Creator power. All of this discussion is directed toward proper understanding of Gods call to his people.

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Prophecy urges decisions by men. They must study, evaluate, judge, weigh, and assess. God is providing a means and opportunity for every human mortal to make personal decisions and take appropriate action. Prophecy shows respect for man. God does not impose heavy-handed pressure upon us to insult our dignity. He gives us the opportunity to decide and to choose. God offers an opportunity to contribute to his program. We can become part of a new planetary regime, wherein we help salvage the world, based on our assessments and decisions. If we come to recognize Gods purpose we may be attracted to such contribution. This decision opportunity requires a sensitivity to God, and his purpose. This sensitivity or acumen is not present to the same level in all human mortals. Some respond more readily to Gods holiness. By such sensitivity individual human mortals may choose for God where others may choose against his will. The choices will determine the future salvation of the world. Those who make the proper choices will modulate the type of human personality that will survive into the future. It may truly be that the meek shall inherit the earth. In this manner God will bring a cleansing of unrighteousness from the human race. Ps 104:35 Let sinners be consumed from the earth, and let the wicked be no more! Bless Yahweh, O my soul! Praise Yahweh! Isa 1:28 But rebels and sinners shall be destroyed together, and those who forsake Yahweh shall be consumed. Amos 9:10 All the sinners of my people shall die by the sword, who say, Evil shall not overtake or meet us. God could not accomplish these objectives if he had directly, openly, and explicitly communicated with all mankind. His action was conditioned by his purpose. God cannot achieve the new world unless human mortals recognize his call and respond to it. There will be no miraculous escape. What a glorious opportunity, to become contributing members to a new world era! And all by our individual choices, decisions, and actions. How great God truly is! I shall now examine prophecies concerning two human servants. One of those appeared in the past; the other will now appear at this consummation of the age.

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CHAPTER NINETEEN Ancient Prediction of Prophets THE PROPHET OF DEUTERONOMY

Deut 18:18-22: I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not give heed to my words which he shall speak in my name, I myself will require it of him. But the prophet who presumes to speak a word in my name which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die. And if you say in your heart, How may we know the word which Yahweh has not spoken? C when a prophet speaks in the name of Yahweh, if the word does not come to pass or come true, that is a word which Yahweh has not spoken; the prophet has spoken it presumptuously, you need not be afraid of him. The apostles and disciples of Jesus held a widespread belief that this remark was a prediction of him. See Luke 24:27, John 1:45 and 5:46, Acts 3:22 and 7:37. However, several factors speak against such identification. ! Like Moses, he will be a human agent, not a divine agent. Jesus was a divine being, incarnate. ! Like Moses, he will be appointed by Yahweh. Jesus, as Yahweh, would not appoint himself. ! Yahweh will instruct him on the message he is to bring. ! His words will be predictive. He will describe events that will then unfold. ! His predictive abilities can be tested against reality. He will show by his messages that he is a true servant of Yahweh. ! The context suggests that he comes at a time when other mortals presume to speak for God. But their claimed commissions will be denied by their inability to make accurate predictions. ! The presence of false prophets suggests the end of the age, and crises of culmination in the affairs of this age. ! This prophet will have his credentials established by Yahweh in order that Yahweh can accomplish the physical salvation of his people. ! Moses and this prophet work in similar roles. Moses worked at the time of Egyptian bondage; this prophet will work at a time of world judgment.

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! Jewish and Christian tradition did not assign identification of this prophet to the Old Testament prophets. The generations recognized that this individual was unique in his role, and not an ancient prophet. ! The generations also recognized that this individual would come at a unique time of world destiny. They did not view him as coming during periods of ordinary human affairs. ! To fit this individual to the historic Jesus it was necessary to view the life of Jesus as an important element of world change. For the apostles and disciples the impact of the life of Jesus, and especially his visitations after his resurrection, displayed this unique and important world difference. Thus it was easy for the gospel writers to ascribe this prediction to Jesus. ! But Paul does not seem to have been influenced by this opinion. His letters do not reflect such identification. ! This individual was to come from among their brethren. It was natural to assume this meant someone from among the Jews. Unfortunately, for this Jewish view, the statements were made to Moses, at a time when all twelve tribes of Israel were identifiable. An individual who would arise from among their brethren could be from among those people of Israel who were not Jews, if such people still existed. ! If we were to follow Pauls views of a spiritual Israel this factor does not exclude the possibility that this individual would arise from among their brethren. Thus again his origin need not be as a Jew. Given these elements this individual will arise as part of the deep world crises, at the end of the age. He will appear today.

THE COMING OF ELIJAH THE PROPHET

Malachi 4:5-6 Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes. And he will turn back the hearts of the fathers toward their children, and the hearts of children toward their fathers, lest I come and smite them with utter destruction. The gospel writers assigned this prediction to John the Baptist, Matt 11:14, Mark 9:11, and Luke 1:17. The gospel tradition has Jesus making such assignment. But the words of Jesus are debatable. His remarks in Matthew and Mark could be viewed as allusion, with John the Baptist as someone who appears with the spirit of Elijah, not as literal confirmation. It is essential to understanding of the Malachi prophecy that this individual will come before the great and terrible day of the LORD. The Hebrew word lipnee, translated as before, is used in a wide variety of applications. It is an adverbial form derived from pawneem, the word for face. The sense is in the face of. This individual will come at a

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time of deep world crises, when he works in the face of the threat of total destruction, under the same circumstances as the individual predicted in Deuteronomy. He will provide warning of that day. As with John the Baptist the use of the name Elijah betokens the spirit of this individual, not a physical rebirth, or reincarnation, of Elijah. Elijah, John the Baptist, and this individual all display similar spirit in their work for Yahweh in unfolding world destiny. A major difficulty with translation of this passage is the seeming contradiction between the intent of verses five and six. Verse five says that the great and terrible day of the LORD will come while verse six, according to traditional views, shows that somehow this servant will turn the hearts of the generations toward one another, thus to avoid that great and terrible day. The conditional clause is in the last word, normally translated as curse. The Hebrew word chayrem means utter destruction, not curse. Curse is assumed from utter destruction, and hence is a derivative sense. By turning the hearts of the generations toward one another, thus to care for one another, the work of the servant helps to avoid failure of Gods program. He helps to avoid utter destruction. However, he does not help to avoid the judgment. Why is it important to this salvation that he turn the hearts of the fathers and their children toward one another? The answer lies in the increasing estrangement of the generations as the world neared the end of the age. Young people experienced escalating intensity of disappointment and disillusionment as they faced an ever more fearful world given them by their fathers. They went through periods of rebellion, and then utter hopelessness as time wore on. In the last years, before the final crises, dreaded plagues and destabilization of the nations caused a reassessment of moral and spiritual priorities. Some sought recourse in spiritist practices, as providing love and kindness the world could not offer. Others sought salvation in reformed religions. Still others resigned all efforts to find personal consolation; they took one day at a time. As events unfolded those who truly trusted in God learned of the salvation of the world, and their role in it. As the blood baths of sacrifice from the spiritists broke upon them they renewed compassion toward one another. Now they became acutely aware of their dependence upon one another. Now they turned toward one another.

A NEW TEACHER FROM THE DEAD SEA SCROLLS

Melchizedek was not the only unique personality described in the Dead Sea Scrolls. Large portions of the scrolls were biblical. All books of the Old Testament were represented except the Book of Esther. Several different fragments of the Book of Enoch were found, along with fragments of other Apocryphal texts known since antiquity. The nature of the cave discoveries suggests a reference library used by the Quamran community.

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Material was also found of a genre never before known. This last group was published by Theodore Gaster under his title The Dead Sea Scriptures. Doubleday Anchor Books issued three editions in 1956, 1964 and 1976, each time expanded by further cave discoveries. The materials published by Gaster include: 1. A Manual of Discipline for a future body of people who flee into the wilderness, 2. A Zadokite Document, previously known from Egyptian discoveries and offering other instructions to a unique body of people dedicated in the end times, 3. The Book of Hymns, also known as Psalms of Thanksgiving, 4. Exposition on passages from several biblical prophets, 5. The War of the Sons of Light and the Sons of Darkness, and the 6. Text on Melchizedek, among other pieces. In his Introduction Gaster describes a dedicated community, a regenerated House of Israel. They view themselves as a small remnant who have stayed faithful to the ancient Covenant: . . . thereby ensuring the continuance of Gods people and the eventual cleansing of His land from the stain of guilt. . . . They picture themselves as going out into the wilderness to receive a new Covenant. This is . . . no New Testament in the Christian sense of the term, no abrogation or substitution of the old Covenant, but simply a new affirmation of it. There is, however, one crucial difference between this community and its remote prototype; it is not waiting to receive the Law; it already possesses it. Its aim is simply to assert that Law, to deliver it from the realm of darkness in which it had become engulfed. The Torah C that is, the Divine Teaching (or Guidance) as revealed to Moses C has, it is held, been successively garbled and perverted by false expositors. The communitys main purpose is to exemplify and promulgate the true interpretation. It bases that interpretation on a kind of apostolic succession, begun by the prophets and continued by a series of inspired leaders each of whom is known as the correct expositor or right teacher ... Just as Israel had been led of old by these prophets and teachers, so, it is held, a new Prophet and a new Teacher (perhaps, indeed, one and the same person), will arise at the end of the present era to usher in the Golden Age. Gasters word Law is derived from the Hebrew word torah. The meaning of the word is teaching, not some holy command promulgated by God. Law is a derived meaning. If the Torah, the teaching of Moses, came from God, then it was assumed that all mortals must obey it, hence it is Gods Law. Since those instructions contained many new commandments for physical, moral, and social conduct they were regarded as Gods Law. But this view degrades the intent of divine teaching. God is a compassion-

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ate, not dictatorial, Father. He is concerned about his created children, and wants them to love him. When men become fearful of him they lose their affection for him. They then turn to rote obedience, without reflective thought or feeling. Since the advent of Jesus, and the larger enlightenment he provided, the Teaching is not limited to the words given to Moses. Jesus gave us better understanding of a compassionate Father who is concerned about his created children. Indeed, the many generations perverted the divine teaching, converting it to their fanciful desires. Although Gasters statements imply a continuous apostolic succession this is not correct. The succession comes at times of world crises, and not continually through the generations held in blindness by God. Gaster expressed the thought of inspired leaders appearing through time but this also is not correct. The generations have shown the blindness that afflicted them, without the corrective help of inspired teachers. Personal attributes of the New Teacher are explicitly described in the document Gaster called The Book of Hymns or Psalms of Thanksgiving. Gaster obtained these titles from the forms of expression found within the scroll. Many hymns begin with the phrase I give thanks unto Thee, Oh Lord, . . . The scroll is written in the first person, as though penned by the individual who is the subject of its presentation. This unique style caused modern scholarship to assume it was written by a contemporary leader of the Quamran community. They issued many fanciful speculations on possible candidates to this supposed authorship, even including Jesus and John the Baptist! Unfortunately, that scholarship is blinded by its many secular assumptions. The content of the document well specifies its application in time. When the shafts of corruption fly, with none to turn them back. When they are hurled apace with no hope of escape. When the hour of judgment strikes. A fire that consumes all foundations of clay. When the earth cries out in anguish for the havoc wrought in the world. When the worlds foundations rock and reel. Warfare the like of which has never been. The scroll is a series of statements of thanksgiving by the individual to God. Gaster provides translation from more than eighteen columns of Hebrew text, although segments of the scroll are missing. The statements of thanksgiving are unique in several respects. (Other, more complete translations are now available, but in the secular godless views of the translators. Gaster attempted to retain the devout tone of the documents.) ! If the New Teacher, expressing himself in the Psalms, is to appear at the end of the age he could not have penned those words himself. Someone else must have done so for him.

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! If the words are truly predictive, if they contain knowledge of someone who was to appear, if they foresee the future, they could not have been invented by human authors. A divine hand had to be at work with the scribes who did the actual physical transcription. This could have been Melchizedek. Or it also could have been Jesus, since he was often within a half-days journey of the Quamran community. The question then arises as to the purpose of the Songs. Since someone other than the New Teacher created the text, that other someone had to know in minute detail the life and personality of the New Teacher. But why could the New Teacher not create his own Songs of Thanksgiving? Why surrogate expression? ! The time and place of his appearance may prevent him from doing so. The environmental conditions of general disbelief may prohibit such devout statements. ! He may not be able to articulate such explicit statements because of his personal limitations. ! The individual would not aspire to such explicit formulations out of personal humility. ! The expressed close relationship between God and the individual would not have been presumed by a human mortal. The document is used as a vehicle by which God shows the individual the common awareness of that close relationship. ! The sensitivity of the individual to God is conveyed as statements of appreciation for opportunity of such unique service. If God were involved in the formulation of the thoughts and feelings of thanksgiving it shows in more graphic manner his care for the individual. ! This method establishes a high degree of intimacy between God and the individual. The mortal comes to sense how closely God worked to produce this intimate form of communication, and expression of care. ! It establishes him as a unique person on the scene of world destiny. What other individual in the flow of time had such unprecedented communication? ! The usefulness of the mortal to Gods service is shown in the expenditure of time and labor of the Quamran scribes, and preservation over two thousand years, along with well nigh miraculous discovery, to convey to the individual the nature of his unique and crucial service. ! A sense of predestination is captured in a way that approaches Pauls experience on the road to Damascus, but not with direct contact. ! The document, as a public vehicle, demonstrates to brothers and sisters that communication with the individual is not through open contact. ! The document serves as a vehicle of communication that could not be prosecuted another way, while still preserving the exercise of faith. The constraints of the earthly period prohibit direct communications.

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! The demonstration of faith is exhibited by the mortals sincere and trustful acceptance of this form of communication. This helps to build a reliance on God without direct and open contact. The individual learns to build a complete faith in Gods personal hand in his life. ! He could not be subjected to high spiritual visions as was Paul on the road to Damascus. The use of such phenomena, and possible confusion with the techniques used by the fallen Prince, might create dangerous psychological dilemmas. ! He would not be subjected to audible phenomena or voices directing his service, for similar reasons. ! He would not openly or directly experience contact by spirit beings. This could cause psychological difficulties to prevent clear personal decisions. ! Direct contact may be too devastating. The modern secular era effectively prevents conscious contact because of general social disbelief, or the individual is too fragile for such methods. ! A strong element of faith is preserved. Without direct communication the individual can serve as an example to others. That example would be undermined by direct communication. Faith and decisions are reinforced, not diluted. ! The document serves as a vehicle of reassurance through long periods of life vicissitudes. The human mortal may experience doubts about his service through many years of fruitless exercise. He would have recourse to periodic examination and reaffirmation of his call. ! The document carries a special display of prophetic power. Paul stated that he was known from before the foundation of the earth. Jeremiah stated that he was known in the womb of his mother; his service was known before he was born. This document manifests explicit foreknowledge by God and his ability to communicate with specific human mortals over large stretches of time. ! The document serves as an illustration to a dedicated community. If brothers and sisters come to recognize the deep destiny display in the mechanical execution of the scrolls, in its creation, transcription, and preservation over two thousand years, they also may come to recognize the personal hand of God, not only in the life of the Teacher, but also in their own lives. They also become an intimate part of destiny. ! The document serves to reinforce intimacy between God and his destiny reserve. Only the doubts and psychological reservations of this generation prevent them from developing a similar intimate relationship. I offer illustration of two complete Psalms to show the nature of the writing. I shall go on to other quotations from the document, to show the role of this unique personality, and also the role of his brothers and sisters. I draw directly from Gasters translation. He attempted to retain the devout tone of the writing, as well as the literal meaning. He places the style in terminology that captures sincerity and reverence. Although the translated style may hark back to former times it replaces a loss our modern secular expressions cannot capture.

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Dead Sea Psalm #2

I give thanks unto Thee, O Lord, for Thou art my strength and my stronghold, Thou hast delivered my soul from all works of unrighteousness. For Thou hast put truth in my heart and righteousness in my spirit, Along with all gifts of Thy wisdom; And hast crushed the loins of them that have risen up against me. Thou bringest me cheer, O Lord, amid the sorrow of mourning, Words of peace amid havoc, stoutness of heart when I faint, Fortitude in the face of affliction. Thou has given free flow of speech to my stammering lips; Stayed my drooping spirit with vigor and strength; Made my feet to stand firm when they stood where wickedness reigns. To transgressors I am a snare, but healing to them that repent, prudence to the unwary, temperance to the rash. Thou hast made me a reproach and a derision to them that live by deceit, But a symbol of truth and understanding to all whose way is straight. I am become an eyesore unto the wicked, a slander on the lips of the unbridled; scoffers knash their teeth. I am a song unto transgressors, and the hordes of the wicked rage against me; Like ocean gales they storm which, when their billows rage, cast up mire and dirt. Yet, Thou hast set me as a banner in the vanguard of Righteousness, As one who interprets with knowledge deep, mysterious things; As a touchstone for them that seek the truth, A standard for them that love correction. To them that preach misguidance I am but a man of strife; But to them that see straight, a very symbol of peace. To them that pursue delusion I am but a gust of zeal; Men that live by deceit roar against me like the roar of many waters. Naught is there in their thoughts save mischievous designs. When opening the fount of knowledge to all that have understanding, Thou hast set a mans life to rights by the words of Thy mouth, And hast taught unto him Thy lesson and put understanding in his heart. But they thrust him back into the pit. In place of these Thy gifts they offer a witless folk stammering lips and barbarous tongue. Wandering astray, they rush headlong to their doom.

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Dead Sea Psalm #6

I give thanks unto Thee, O Lord, for Thou hast freed my soul from the pit, And drawn me up from the slough of hell to the crest of the world. So walk I on uplands unbounded and know that there is hope for that which Thou didst mold out of dust to have consort with things eternal. For lo, Thou hast taken a spirit distorted by sin, and purged it of the taint of much transgression, And given it a place in the host of holy beings, and brought it into communion with the Sons of Heaven. Thou hast made a mere man to share the lot of the Spirits of Knowledge, To praise Thy name in their chorus and rehearse Thy wondrous deed before all Thy works. I, that am molded of clay, what am I? I, that am kneaded with water, what is my worth? I, that have taken my stand where wickedness reigns, that have cast my lot with the froward; Whose soul has lodged like a beggar in a place of wild unrest; I, whose every step is amid ruin and rout-On what strength of mine own may I count, When corruptions snares are laid, and the nets of Wickedness spread, When far and wide on the waters Frowardness sets her drags, When the shafts of Corruption fly with none to turn them back, When they are hurled apace with no hope of escape; When the hour of judgment strikes, When the lot of Gods anger is cast upon the abandoned, When his fury is poured forth upon dissemblers, When the final doom of His rage falls on all worthless things; When the torrents of Death do swirl, and there is no escape; When the rivers of Belial burst forth from their banks-Rivers that are like fire devouring all (. . .), Rivers whose runnels destroy green tree and dry tree alike, Rivers that are like fire which sweeps with flaming sparks, devouring all that drink their waters-A fire which consumes all foundations of clay, every solid bedrock; When the foundations of the mountains become a raging blaze, When granite roots are turned to streams of pitch, When the flame devours down to the deep abyss, When the roots of Belial burst forth unto hell itself; When the depths of the abyss are in turmoil and cast up mire in abundance, When the earth cries out in anguish for the havoc wrought in the world, When all its depths are aquake, and all that is on it quails and quivers in mighty havoc; When with His mighty roar God thunders forth, And His holy welkin trembles, and His glorious truth is revealed,

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And the hosts of heaven give forth their voice, And the worlds foundations rock and reel, When warfare waged by the soldiers of heaven sweeps through the world, And turns not back until final doom, C Warfare the like of which has never been. It is obvious the individual lives amid strife, severe affliction, and dissension, amid a great contest in belief and in dedication. The world scoffs at these teachings, but those who love God know the value of their great revelations. This individual serves as a banner in the vanguard of Righteousness, as one who interprets with knowledge deep, mysterious things. Psalm #6 shows the destiny context and world conditions at the time of service of this individual. Is there any doubt as to the time and place of these events? What ancient mortal could have devised such dramatic and predictive statements? How could such concepts have occurred to the ancients? Is there any question as to the divine authorship required to make such forecasts? Who can fail to recognize a judgment that, literally, turns granite into pitch? Or when the shafts of corruption fly, with none to turn them back, . . . when they are hurled apace, . . . when the hour of judgment strikes? Warfare the like of which has never been! This individual, this servant, feels that he joins the heavenly host in their understanding. He experiences the meaning of holiness and praises his Lord for bringing him into communion with the Sons of Heaven. But what mortal would dare to make such comparisons? Would any mortal, molded of clay and kneaded with water, presume to such expressions? Only divine beings would venture into such style. I shall now offer a few other brief quotations to show the specific application of this important document. So, for mine own part, because I have clung to Thee, I shall yet arise and stand upright against them that revile me; And my hand shall be upon all that hold me in contempt. Though Thou show Thy power through me, they regard me not. Howbeit, Thou in Thy might, hast shed upon me the Perfect Light, And bedaubed not their faces with shame That have let themselves be found when I sought them out, Who, in common accord, have pledged themselves to Thee. Through his work the individual exhibits unusual insights. Note the common accord and pledge of dedication to God. This is a work of faith, and of decisions. The statements suggest that brothers and sisters are willing to accept the extraordinary meaning of the teachings of this individual.

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Through me has Thou illumined the faces of full many, And countless be the times Thou hast shown Thy power through me. For Thou hast made known unto me Thy deep, mysterious things, And hast shared Thy secret with me and so shown forth Thy power; And before the eyes of full many this token stands revealed, That Thy glory may be shown forth, and all living know of Thy power. Again, indications are given how others may accept the teachings of this individual. But their response is far more than mere acceptance. They recognize the spiritual soundness of that which he teaches and make supreme decisions based on that spiritual sense. The use of the word token shows a humility and lack of charismatic fervor in the nature of the individual. Thou hast sheltered me, O my God, in the face of all mankind, And hidden Thy teaching within me, until it be shown unto me that the hour of Thy triumph is come. This statement shows that the individual waited for indications of Gods good time. Many of the Psalms are designed to express the feelings of this servant. They purposed to trammel my spirit, to wear down all my strength, With blasphemous mystic lore, converting the works of God into that which they guiltily imagined. This again shows the degraded spiritual environment in which the individual lives and works. Other statements tell much of the personality and attitudes of the servant.

Thou knowest also the nature of this, Thy servant, how I have not relied upon the things of the world lifting my heart in pride and vaunting my strength. The soul of this, Thy servant, abhors all wealth and gain; in abundance of worldly delights his heart has no pleasure. Nay, in Thy covenant does my heart rejoice, and Thy truth it is that regales my soul. Psalm #15 has many parallels with the first few verses of Isaiah 50, and some highly specific statements. Though mine eyes sleep not at night . . . Though mine eyes fail . . . For my father has renounced me, And my mother has abandoned me to Thee.

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The autobiographical remarks show knowledge of intimate personal relationships and physical conditions of the servant. Concern for Gods people, and the responsibility of executing this service, weigh heavily on the servant. Irregular sleeping hours reflect that mental and spiritual tension. Failure of the eyes could be from strain in a younger person; they could be from the deteriorations of age. Most probably the latter is intended. The attitudes of his parents condition their relationship. The father does not understand the unusual relationship of the servant with God, the conditions of the age, new revelations, or how those elements affect the conduct of the servant. The mother may recognize the sincerity of the servant but is at a loss on how to deal with his unusual behavior. She turns it over to God. The document certainly conveys mighty sustenance for a servant who is dedicated to God. It also carries mighty sustenance for those who might elect to join this servant in an awesome demonstration of faith and service.

AN ASSESSMENT
The Old Testament prophecies of a new teacher, or a new prophet, when weighed against the material from the Dead Sea Scrolls, show that a unique individual was destined to appear on the world stage at a time of great social, physical and spiritual crises. The descriptions of this individual show that he does not engage in a work of personal salvation, as Christianity has emphasized for two thousand years. He works for the salvation of mankind and a new spiritual era for this planet. This servant labors to inform people who shall arise to form a new covenant, not as an invention for a modern new age, but as groups who rededicate themselves to the old covenant and to God. These rededicated groups then flee into the wilderness to escape the destructions forecast by the prophets. Without the work of this servant they would not be aware of the need to form a new covenant nor would they recognize the need for physical preservation of Gods dedicated people. The idea of covenant carries with it the arrangements made between God and man, both at the time of Abraham and the time of Moses. Although it is not my purpose here to discuss the genetic components of this covenant, it is important to recognize that much of Gods work over the past four thousand years involves attention toward those who are of Abrahamic descent, whether they are of the true vine or merely wild branches. Refer Romans 11:13-27. A new life for this world is stirring in the birth pangs of the new planetary age. As a woman may deliver a beautiful child with great pain and turmoil, just such beautiful new age will spring forth from the cosmic trauma of the close of this present planetary age. We may challenge God that he would subject us to such severe tribulation, but we should remember that he is truly in command, and that his wisdom far exceeds the myopic visions of human kind.

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CHAPTER TWENTY The Isaiah Servant Songs Introductory Remarks

As further demonstration of the revelations given by Melchizedek through the prophets of Israel I shall now go on to consider another important segment of prophecy. This illustration will use a series of prophecies in the Book of Isaiah called the SERVANT SONGS. Those prophecies have seen a multitude of interpretations since ancient times. Again, the apostles of Jesus understood them as predictions of Jesus. Christianity took this lead and continued to recognize them as Messiah prophecies. Many Bibles are still published with boldface stars after individual verses showing them as predictions of Jesus. An example is found in Matthew 12:17-21 quoting Isaiah 42:1-4. Bernhard Duhm, a German scholar, was the first person to propose that these prophecies formed a separate but inclusive group from the rest of the Isaiah text (1892). He isolated four segments found in 42:1-4, 49:1-6, 50:4-9, and 52:13 - 53:12. John McKenzie, at the University of Notre Dame, wrote the volume for the Doubleday Anchor Bible series called Second Isaiah, Volume 20, 1968. He has a chapter in his Introduction he calls The Servant Songs. He remarks: It is accepted by almost all modern critics that the Servant Songs form a literary unit by themselves; but apart from this, there is no consensus about their origin and interpretation, and scarcely any passage of the Old Testament is so widely and so divergently discussed as the Servant Songs. The major problems can be thus listed: Are the Songs the work of Second Isaiah? What is their relation to the context and to each other? Who is the Servant? What is the relation of the Servant in the Songs to other servants mentioned in Second Isaiah? What is the mission of the Servant? In each of the Songs a figure called the Servant of Yahweh appears, although the word is not used in the third Song. . . . As a title which designates a peculiar relationship and not merely a polite form of self-deprecation, it designates one who has a peculiar commission from Yahweh. . . . It would be extremely difficult to find another four scattered passages which, when put together, would exhibit such a close community of topic and tone as the Servant Songs.

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. . . The question of the mission of the Servant cannot be discussed apart from the question of his identity. McKenzie goes on to discuss various interpretations. He lists The Servant as a Historical Person of the Past, The Servant as a Historical Figure of the Future, and The Servant as an Ideal Figure. Another proposal is a group interpretation, such as the body of Israel. This idea was used by the translators of the Septuagint, but the proposal raises serious difficulties. As McKenzie stated, while this notion might be applied to the first Song, . . . the second Song, in spite of textual problems rather clearly makes the Servant an agent of the restoration of Israel. The third Song, which presents the Servant as a prophet and a teacher, becomes forced if Israel is the Servant. McKenzie continues that neither can an interpretation see the Servant as the writer of the text. The mission of the Servant is not the mission of Second Isaiah as we can formulate it from his discussions. . . . He is the least autobiographical of the prophets. . . . It seems unlikely that a prophet who elsewhere hides himself so completely behind his message should in these Songs have become so intensely personal. I briefly mention these remarks to show how academic debate has centered on the Servant Songs, and the strong theological interest they generate. It is not my purpose to enter into the academic controversy over them. I shall discuss each in turn from their practical usefulness, and consider how they affect our decisions today. My previous discussion of the Servant in the Dead Sea Scrolls casts important light on the identity of the Servant in the Isaiah Songs.

THE FIRST SERVANT SONG

Isaiah 42:1-4 Behold my Servant, whom I hold fast; my chosen, in whom my heart delights. I set my spirit upon him, he will declare judgment to the nations. He will not cry out nor raise his voice; he will not shout in the streets. A bruised reed he will not break, and a dimly burning wick he will not quench. Faithfully he will declare the judgment. He will not faint and he will not be crushed, until he has set the judgment on the earth. And the coastlands wait for his instruction. The translations offer notorious difficulties. All translators of historical times, including the Apostles, were influenced by their notions of the supposed meaning of the Song. From differences in translated phrasing, such as a. in whom my soul delights compared against with whom I am well pleased to b. the isles wait for his law compared with the coastlands wait for his instruction

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we find major differences in perception. I examined all Hebrew words and compared them against the translations to arrive at a clear view of the passage in a destiny context. I tried to remain as faithful as possible to the original Hebrew. My version is not a formulation fixed by secular views, nor evolutionary traditions. The interested reader may consult RSV, KJV, the Septuagint, McKenzie, The Interpreters Bible, and other sources. 1. The word Behold! is used by God to draw attention to the Servant. We should carefully consider him and his message. 2. He is Gods Servant. God has decided upon him. He is not in service to any human institution, nor to religious traditions, nor to theological views. His loyalty is exclusively with God. He has a unique commission from God that he will prosecute. God has chosen him specially for this task. 3. God held this Servant fast. He secured him in the face of mankind, and in life vicissitudes. The Hebrew word means to sustain and support. The Servant was under dedicated watchcare. We might even see the word as designating a special orchestration of life to achieve Gods ends. This does not mean a violation of the free will of the Servant but rather guidance according to the desires and loyalties of the Servant toward God. The relationship is reciprocal. The intent of the statements seems to denote a buried care of someone who is not prominent on the world scene until the time of his service. Note the parallel with the Dead Sea Scroll Psalms of Thanksgiving: Thou hast sheltered me, Oh my God, in the face of all mankind . . . 4. God is delighted with this Servant because he so faithfully recognizes the nature of the task that must be accomplished. His temperament and mind are well attuned to Gods purpose. I have rejected use of the word soul; we cannot expect God to have a soul born of evolutionary spiritual growth in the manner of men. Heart, although reflecting human attributes, may accurately describe a God who once lived as a man and who retains the feelings and sensibilities of mortal kind. Certainly, we should not deny that such a God has a merciful heart. 5. God placed his spirit upon this Servant. The Hebrew word denotes imposition, a purposeful placement. The temperament and mind of the Servant responded to that spirit influence; this response cements a bond between God and the Servant. The placement of Gods spirit upon historic persons is well illustrated in the Old Testament. Moses was thus brought into a special relationship with God. The early Israelite judges received the spirit of Yahweh. The prophets did also. Examples may be found in Num 11:25, Judg 3:10, and I Sam 19:23. This Servant is one in a long line of human mortals upon whom God places his spirit. 6. This Servant will declare judgment to the nations. I have chosen this word because it more accurately captures the task of the Servant. The Hebrew word means to spread abroad, to draw out. Most versions use the phrase bring forth but this is a false view of the mission of the Servant. As a human mortal he has no power to bring forth the judgment; such power is exclusively in the hands of God. He

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can merely announce it, or publish it but, again, announcement does not capture the full implications of the word. A measure of explanation is implied. An element of Gods pleasure with the Servant is his ability to explain the judgment. 7. Judgment is an accurate description of the actions brought by God. The word means a decision, a sentence, as pronounced by a Judge. Many versions use the word justice, but such translation is not faithful to the meaning of the Hebrew word. A task of justice is not the mission of the Servant. The Servant merely announces and teaches the judgment; he is not an instrument of prosecution except in that limited sense. The Servant may be likened to a Court Crier who proclaims a judgment, and thus is associated with the judicial process. McKenzie notes that The context of this poem and the other Servant poems does not suggest that the Servant will exercise a judicial function toward the nations. 8. The scene is planetary. The Hebrew word goim means all people, the nations. Older translations use Gentiles but this implies a sectarian discrimination between Jews and the rest of the world. The judgment is upon the entire world, upon the nations, including Jews, and not merely the Gentiles. 9. The scene dates the appearance of the Servant. He will appear at a time when the judgment must be declared to the nations. 10. The Servant does not cry out in the streets, nor raise his voice. This does not mean he will engage solely in quiet personal conversations. His declaration of the judgment can be accomplished through modern communication techniques. 11. The crushed reed and the dimly burning wick denote all those troubled and meek souls who search for God in the midst of a turbulent planetary era. The Servant will not conduct himself so forcefully that he would turn those people away from God. He does not impose his words upon his listeners, nor use psychological coercion, nor threats. Rather he may offer encouragement to them in these great epochal decisions. 12. Nevertheless, he will be faithful to the pronouncement of the judgment. The word means truth, fidelity to the assignment, and faithfulness to the task. This caused the KJV translators to render the phrase as . . . he shall bring forth judgment unto truth. Again this is an illustration of how former translators attempted to assign the prophecy to Jesus. The word judgment is identical in all three uses in these four verses. 13. The Servant will not faint and he will not be crushed until he has accomplished his task. God secures the Servant in the face of all mankind, and in the face of attempts to destroy the Servant, until his purpose is complete. The message will not be accepted kindly by those who place their hope in secular solutions, nor by the spiritists who engage in bloodbath sacrifice of Gods people. 14. The word set carries more than the simple idea conveyed by a single word. It means to put straight, to place upright, to set firmly and correctly. The pronouncements of the Servant will not water down the judgment to please the useless hopes of his fellow man. He will be loyal to the judgment.

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Again, translations use the word establish as though the Servant carried heavenly power. This is an attempt to see power in the Servant that creates a new world era, an assignment that would fit Jesus. But the Servant cannot establish anything; he can only carry a message. Without decision-action from his fellow mortals his work would be without avail. In this sense he may be viewed as helping to establish the new world. 15. Coastlands comes from a word that means places far away from the land of Israel. It is usually understood as the rest of the world, the continents, the geographical location of the nations. The implication is that the Servant will not be in the land of physical Israel when he makes his pronouncements; he will live and function in the coastlands. He speaks to all the nations from there. 16. The Hebrew word rendered law by many translations is torah. It means teaching and was applied to the divine instructions given to Moses and the people of Israel at the time of the Exodus. Those instructions then became the law of the Hebrew people, and the Laws of Moses. From that traditional view the word came to denote the general sense of law. But that is not its original meaning, nor is it used here as law. Again, the Servant does not have the power to pronounce Gods laws. He has an assignment to provide instruction and teaching on Gods judgments. 17. On the other hand judgment denotes a function of divine law. Judgment, law, and teaching together convey revelation. The activities of the Servant bring great revelation. As stated by McKenzie, If the mission of the Servant in this poem is to be summed up in one word, the word would be prophecy. The Servant brings prophetic revelation. We can recognize how the mission of the Servant is the same as that of the Teacher in the Dead Sea Scrolls. Both function at a time of planetary judgment. Both serve in a role of teacher. Both are held secure in the face of all mankind. And both have a special relationship with God. These identities show them to be the same personality. It does not seem reasonable that two different individuals would appear with such similar attributes and functions. The Dead Sea Scroll offers a personal communication to the Teacher. The prophecies of Isaiah offer communication to all mankind. Again, it is useful to note how the Isaiah Servant Songs serve as vehicles of communication between God and the Servant. Again, this is a form of communication that could not be achieved through other techniques. This parallel further reinforces the proposition that the Servant is the same in both cases. He unfolds the revelation in logical presentations that appeal to the heart of Gods people. His message is through appeal, not through charismatic power. Once again we see a parallel between the Scrolls and the Servant Songs. A dimly burning wick he will not extinguish and a bruised reed he will not break. A response to the poem follows in verses 5 through 9.

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Isa 42:5-9

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Thus says God, Yahweh, who created the heavens and stretched them out, who spread forth the earth and what comes from it, who gives breath to the people upon it and spirit to those who walk in it: I am Yahweh, I have called you in righteousness, I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. I am Yahweh, that is my name; my glory I give to no other, nor my praise to graven images. Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them.@ Yahweh called the Servant in righteousness. He speaks directly to the Servant. He will take the Servant by the hand and hold him close. He will form and mold the Servant to his needs and to his purpose. He will make the Servant a symbol and a tool for a new covenant between man and God. He will make the Servant a light to the nations. He will open the eyes of the many that were closed to Gods greater truth. The Servant will bring release from millennia of blind tradition and servitude to human theologies. His work will bring release from those dungeons of darkness. These verses make more explicit the universal scope of the mission of the Servant. Now Gods people will come to understand the name Yahweh, not in blind superstition, but in creative power. He is a personal God to all the inhabitants of this planet. Prophecy was fulfilled; predictions came to pass. Now Yahweh is announcing new things; before they come he shows them to the Servant that the Servant may declare them to the world. A new, and beautiful world is opening to us C if we have the faith, courage, and devotion to help God accomplish his goals. (The application of this prophecy to Jesus is founded to a major extent on the fact that this Servant will bring his brothers and sisters out of their dungeons of darkness; he will be a light to the nations. Such supreme enterprise is usually thought to be of such cosmic magnitude that only God could perform such feat. This phrase is found in I Enoch 48:4, where it is used to describe an attribute of the Son of Man, definitely Jesus. However, the use of a human Servant to accomplish such feat is within the power of God, according to his wishes. Our God need not be personally present.)

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THE SECOND SERVANT SONG

Isaiah 49:1-6 Listen to me, O coastlands; and hearken, you people from afar. Yahweh has called me from birth; from the womb of my mother he named my name. He made my mouth like a sharp sword; in the shadow of his hand he hid me. He made me a polished arrow; he concealed me in his quiver. And he said to me, You are my Servant, Israel, through you I will win glory. But I said, I have toiled to no purpose; I have spent my strength for nothing, all in vain. Yet surely my right is with Yahweh, and my recompense is with my God. And now, says Yahweh, who formed me from the womb to be his Servant, To bring Jacob back to him, and that Israel should be gathered to him, It is too light a thing for you to be my Servant, to rouse up the tribes of Jacob, And to restore the preserved of Israel. I will give you as a light to the nations, that my salvation may reach to the ends of the earth. It is apparent that this Song serves as a companion piece to the first Song. The phrase, a light to the nations, is used in both Songs. The Servant here is addressing himself to the coastlands. In the first Song the coastlands were waiting for his teaching; now he is asking them to listen. He brings their attention to several facts. 1. Yahweh called him from birth; when he was born Yahweh knew that he would be a servant. God had a hand in naming his name. The concept of a human mortal who serves as a voice for God is here more explicitly portrayed. As McKenzie stated, my servant is . . . a common phrase to indicate a vocation to a mission. The mission of the Servant is to be accomplished by speech, but his word is the prophetic word; it is the word of Yahweh, accomplishing what it utters. The prophet piles up phrases to indicate that the relation of Yahweh to his Servant is altogether unlike any other relationship of Yahweh to men, even unlike the relation of Yahweh to Israel.

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2. The idea of the mouth of the Servant being a sharp sword does not mean a lashing tongue. Such characterization would violate the quiet tone and reasoned approach taken by the Servant, someone who is concerned about the weak and the faint of the earth. Rather, it means an incisiveness in presentation, a turning of an argument toward truth. The Servant has been trained to sharp reasoning. The Servant draws the attention of his audience to this fact. 3. The Servant declares how God hid him in the shadow of his hand. Again, there is a clear parallel with the Dead Sea Scrolls. He kept him, lo, those many years in the face of all mankind. 4. God kept the Servant in his quiver; he held him fast until a time of delivery. Now God releases him like a polished arrow, in one swift flight across the stage of world destiny. 5. The Servant then muses on his condition. He recognizes how God called him. God asked him to be of service. God even indicated how he would win glory through the Servant. The Servant believed this and toiled many years, spending his strength, but seemingly in vain. 6. The Servant knows that God recognizes his struggles. He admits that his vindication is with God, and that his reward for the toil is with his Creator. 7. The Servant further knows that in spite of the long period of quiet he shall be honored in the eyes of his God; God is his strength. 8. Next comes a statement from God, directed to the Servant. He should not be discouraged. Being a Servant is too light a thing. Even the restoration of Jacob and the people of Israel is not equal to the grandeur God will display. He will make this Servant a light to the nations, that Gods salvation will reach to the ends of the earth. These statements provide an example of how a human mortal may serve as a material complement to a divine being. God accomplishes his salvation of the earth through the labor of the Servant. Note the elements of this salvation: a. It is predicated on a work that is implemented through human effort, not through miraculous demonstration. Angels or other celestial beings do not visibly interfere. Divine intervention in the affairs of earth is not open to human sight. b. Thus it is a work of faith, of belief by brothers and sisters in the soundness of the revelation. c. It is further dependent upon crises decisions, upon actions that achieve a supreme goal. Without those decisions and consequent actions by human mortals, based on faith, the salvation of the earth would not be achieved. d. This is not salvation in the Christian sense of the term, merely of soul rescue. It is a salvation that accomplishes the goal of cleansing the earth, and of fostering and conserving higher spiritual types for the future regeneration of the planet.

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The Urantia Papers, page 1207 For many thousands of years, so the records of Jerusem show, in each generation there have lived fewer and fewer beings who could function safely with self-acting Adjusters. This is an alarming picture, and the supervising personalities of Satania look with favor upon the proposals of some of your more immediate planetary supervisors who advocate the inauguration of measures designed to foster and conserve the higher spiritual types of the Urantia races. e. Through this mechanism of teaching, of exhortation to decision, and of imploration to action, the Servant achieves this goal for God. Thus, the generations will recognize his role in the salvation of the earth. Through the physical salvation of Gods people, and through removal of the blindness that afflicted the generations, this servant becomes a light to the nations. f. This supreme accomplishment then becomes a demonstration to a universe, and all the nations of creation. Never, in all the history of the universe, has a work unfolded upon a planet that depended so completely on consummate faith, strictly by human mortals, in the face of world unbelief, and out of heart-felt conviction of the truth of revelation. Paul felt this same destiny call. As he said: Eph 3:10 that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places. From this review we begin to recognize the true depth of revelation. Now we can begin to understand how human mortals may be entrusted with cosmic undertakings where unquestioned faith and sublime confidence are essential to achievement. We can also achieve insight into how a human mortal may become a material complement to a high spirit being. This decision process for the salvation of our world, brought about through the faith and action of the human Servant, is truly a cosmic undertaking. The statements in this second Servant Song again find parallels with the Dead Sea Psalms. There the Servant says that God sheltered him, in the face of all mankind. God hid his teaching within the Servant until it was shown to him that the hour of Gods triumph has come. Here he states that God hid him in the shadow of his hand; God concealed him in his quiver. There was a timeliness to revelation; had it been shown prematurely it could have upset the delicate balance of destiny. In the Dead Sea Scrolls the fount of understanding was hidden and the secret of truth . . . Here the Servant complains that he toiled for nothing, all in vain. In the Scrolls the Servant says, Or ever my father begat me, Thou didst know me . . . Here Yahweh called him from birth, from the womb of his mother.

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(The word Israel is a seeming gloss in the text that upsets the rhythm of the poem. All ancient manuscripts attest to this word, including the Dead Sea Isaiah Scroll. It may imply the Servant as a symbol of the people of Israel, but this supposition does not seem sufficient to justify the word. Very likely, it is an imposition upon the text by an early Jewish editor.) A response to the second poem then follows: Yahweh is the Redeemer of Israel, the one deeply despised, abhorred by the nations, the Holy One of Israel. He is the one who has chosen the Servant. Yahweh says to him: Isaiah 49:8-13 At the time of my favor I will answer you; in a day of my salvation I will help you. I have kept you. I will give you as a covenant for the people, to rouse up the earth, to cause to inherit the forgotten heritages. Saying to the prisoners, Come forth, and to those who are in darkness, Show yourselves. They shall feed along the way; on all the bare heights shall be their pasture. They shall not hunger nor thirst; neither scorching wind nor sun shall smite them. For he that has pity on them shall lead them, even by the springs of water shall he guide them. And I will make all my mountains a way, and my highways shall be exalted. Behold, these shall come from far: and lo, these from the north and from the west; and these from the land of Sinim. Sing, for joy, O heavens; and exalt, O earth! Break forth O mountains into singing. For Yahweh has comforted his people, and will have compassion on his afflicted. Now kings will understand. Now Jesus, the Holy One of Israel, the despised of the nations, will demonstrate his power and his glory. Now the Servant will come to understand why God has chosen him. The statements are a reassurance to the Servant. When the proper time has come God will answer the Servant. In the day of Gods victory he will bring the Servant forth from his quiver. He has kept the Servant against a time of revelation. God has given the Servant as a tool of accomplishment for a new covenant with his people. In the last phrases of verse eight the translations are especially difficult. Again, holding to a view that the Servant serves in a judicial sense, the versions say the Servant will establish the land. The Hebrew phrase is more properly captured if it is translated as rouse up the earth. The Servant will stir up decisions and actions. The same judicial sense is attempted in the phrase distribute ravaged properties (McKenzie), or apportion the desolate heritages (RSV), or inherit the desolate heritages (KJV). All these various translations are based on the view that the

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ravaged properties or desolate heritages are material dominion in land or country. None of the translations capture the concept of spiritual heritage. The phrase is more properly translated as to inherit the ruined heritage. The heritage is the ancient forgotten covenant between God and man, the covenant created by Melchizedek at the time of Abraham. The Servant is forging a new commitment to God, a human reaffirmation of that ancient covenant. In this manner God is giving the Servant as a covenant to his people. He will use the Servant to restore Israel, not as a geographical nation, but as a body of people who return to proper knowledge of their God, and to more devout dedication to the will of God, to reaffirmation of the ancient covenant C the forgotten heritage. A major component to that forgotten heritage is a program of biological rehabilitation and uplift. This was the significance of the covenant with Abraham. But his descendants forgot their genetic birthright. This is the physical meaning of the restoration of Israel accomplished through the Servant. God will bring forth his people. He will rescue them in a time of great affliction. He will lead them along the heights of the mountains. They shall neither hunger nor thirst. Violent windstorms and scorching sun will no longer afflict them. God will lead them by springs of water. And they shall return, singing for joy, at the greatness of their God.

THE THIRD SERVANT SONG

Isaiah 50:4-9 The Lord GOD has given me the tongue of those who are taught, that I may know how to answer the weary. Morning by morning he wakens me, he wakens my ear to hear as those who are taught. The Lord GOD has opened my ear; I was not rebellious, I did not turn back. I gave my back to the smiters, and my cheeks to those who plucked the beard. I hid not my face from shame and spitting. For the Lord GOD will help me; therefore I will not be dishonored. I have set my face like flint, and I know that I shall not be put to shame. He who vindicates me is near; who will contend with me? Let us stand together. Who has a charge against me? Let him approach me. Behold, the Lord GOD helps me. Who will declare me guilty? Lo, they shall all wear out like a garment; the moth will eat them up. Note the reversion in this Song to the first person, as in the Dead Sea Psalms of Thanksgiving. Again God speaks for the Servant, voicing words for him, thus reinforcing an intimacy between himself and the Servant. The Servant here states the conditions under which he labors. It is obvious that his mission is accomplished through words and through speech. The tongue of one who is taught is the tongue of a disciple. He repeats faithfully that which God taught him. He does not invent messages out of his own mind; this is not an illusion from human imagination. He takes the message from the revelations God

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has given to all mankind. He interprets for his brothers and sisters. Since God does not communicate directly with the Servant he must take his instructions from those materials available to him. He understands prophecy and revelation; God gave him this understanding when God placed his spirit upon the Servant. Thus the Servant can now open the prophecies to the understanding of his fellow mortals. Even more, the Servant recognizes how God speaks to him in the quiet hours of the morning. This is not through audible voices but through inner leadings that bring him insights and understanding. The Servant recognizes how God opened his ear to listen. In the Dead Sea Psalms the Servant remarks Though mine eyes sleep not at night . . . He labors through the quiet hours, in expectation of the salvation of Gods people, Though mine eyes fail and I have no rest . . . The purpose is to help his brothers and sisters. He can help them understand, and can offer support for the momentous decisions which will bring an unfolding of planetary destiny. The Servant is reassured by these statements. Obviously, he does not have the reassurance of direct contact with divine beings. He must rely on his personal faith. He has deep trust in God and does not rebel against the conditions of his servitude. He knows that many will express disbelief and will accuse him of presumption in the face of God. But he will not hide himself from those accusations. He steels himself against the day of revelation. He has firmly resolved to carry on with the task. He sets his face like flint. As stated in the Dead Sea Scrolls, Thou hast braced my spirit to withstand affliction . . . I shall have wherewith to reply to him that would confound me . . . He knows that God is near him, to support, and to carry him. Through thee I have prospered in my way . . . All those others will pass away in one brief moment. Their arguments and their disbelief will fade from the memory of the survivors of the nations. Although the Servant has suffered, his suffering is not great. The response to the Song in verses 10 and 11 sets the scene for the activity of this Servant. Behold, all you who kindle a fire, you who set brands alight! Walk by the light of your fire, and by the brands you have kindled! This shall you have from my hand. You shall lie down in torment. This is the time of planetary judgment. Godless men set the fires of their own destruction.

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CHAPTER TWENTY ONE The Fourth Servant Song

Isa 52:13-53:12 Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high. Many were appalled at him C his appearance was so marred, beyond human semblance, and his form beyond that of the sons of men C so shall he sprinkle many nations; kings shall shut their mouths because of him; for that which has not been told them they shall see, and that which they have not heard they shall understand. Who has believed what we have heard? And to whom has the arm of Yahweh been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or comeliness that we should look at him, and no beauty that we should desire him. He was despised and rejected by men; a man of pains, and acquainted with sickness; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our sicknesses and carried our pains; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded through our transgressions, he was bruised through our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Yahweh has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of Yahweh to bruise him; he made him sick; when he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of Yahweh shall prosper in his hand;

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He shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities. Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors. No passage in the Bible is more startling than this fourth Isaiah Servant Song. The attributes of this Servant are distinct, unique, and explicit. Invariably this Song has been assigned to Jesus. From being exalted, Acts 2:33, to a direct quotation of Isa 53:1 in John 12:38, to great suffering, Mark 9:12, to bearing our griefs and carrying our sorrows, Matt 8:17, to bearing the sins of many, Heb 9:28 and I Pet 2:24, to being put to death for our trespasses, Rom 4:25 and I Cor 15:3, to opening not his mouth, a phrase in 53:7 quoted in Acts 8:32, to being numbered with the transgressors, Luke 22:37, to taking his grave with the rich, Matt 27:57-60 C there is an unshakable tradition that this Song was a prediction of Jesus. Only since the turn of the twentieth century has scholarly opinion marshaled more objective question of such assignment. Unfortunately, modern scholarship, influenced by its godless attitudes, was unwilling to search for other possible historic candidates. The traditional assignment to Jesus conditioned all views to expect an extraordinary personality, so extraordinary that historic human mortals were not considered reasonable candidates. The attributes of this Servant are distinctly different from those described in the first three Servant Songs. In the other Songs the suffering of the Servant is not great. He may suffer from a condition of restraint, but he is not subject to the extreme physical trauma indicated here. Physical disfigurement described in this Song is notably absent in the other songs. This Servant is afflicted by God, a suffering not experienced by the other Servant. Also, the task of the Servant of the first three Songs is uniquely different from this Servant. The other Servant declares judgment to the nations, and serves as a light to the nations; this Servant sprinkles many nations and astounds kings and rulers with his work. To draw out the features of this Song which make it so unique, and which show this Servant as also unique, I shall tabulate essential items. This is not intended to be exhaustive of every phrase, but to display the strength of the prophetic forecast. As I shall show, this forecast is not of Jesus, but another identifiable historic Servant known to all of us. Sufficient evidence exists within the New Testament to demonstrate that the apostle Paul well fits the listed attributes. The following summary of verses briefly shows the attributes and actions of the Servant.

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52:13 His personal conduct and his exaltation in the heavenly realms. 52:14 Many were appalled at him. His physical appearance was marred beyond human semblance. 52:15 His impact upon the nations. 53:1 The wonderment of the world at the power of his work. 53:2 His youth and his lack of beauty. 53:3 Afflicted with disease that turns men away from gazing upon him. 53:4 Afflicted and smitten by God. 53:5 Wounded, bruised, and punished through our transgressions. 53:6 Oppressed and afflicted, led to slaughter like a sheep that opens not its mouth. 53:8 Taken away by perverse judgment. His generation did not consider the depth of their offense against a servant of God. 53:9 Without violence or deceit he was taken away and buried with the wicked and wealthy. 53:10 Yahweh wished to use him as a demonstration to the nations; the reward to the Servant shall be eternal life. 53:11 He shall turn many to righteousness, and shall see the fruits of his labor. 53:12 Because he was numbered with the transgressors, but poured out his soul to death, Yahweh will give him high honor in the heavenly realms.

Through such listing we can more easily recognize the flagrant misplacement in attempts to assign this Song to Jesus. Although one can distort the episodes of the death and crucifixion of Jesus to force this prediction, we can now clearly perceive how foolish such assignment becomes. Overwhelmed by the fact of his life, death, and resurrection appearances, the apostles C and all Christians since C isolated pieces out of this prophecy to show the greatness of God, only to twist and distort this important revelation. As I enter the details of the prophecy I shall review those traditional assignments from the perspective of a higher context. I shall relocate phrases to simplify examination.

Behold, My Servant!
This phrase occurs only twice within the Bible. The first is in Isa 42:1 where it introduces the other Servant. The second is here where it introduces this Servant. (Matt 12:18 quotes Isa 42:1.) This restriction to two occurrences shows unique application; it is not an expression used universally for various Servants. The two occurrences of the phrase show that the Servant passages do not refer to one individual. They are introduced separately. The revelations distinguish between the two.

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Yahweh is asking the reader to carefully consider these Servants. They are instruments in the unfolding of his destiny program. These are human Servants, not divine Servants. The term servant occurs approximately four hundred times in the Old Testament. It occurs approximately eighty times in the New. It is universally applied to human mortals who serve some higher authority. Moses was a notable Servant of Yahweh, Exod 14:31 and Num 12:7. Elijah, II Ki 10:10, David, II Ki 19:34, and Job, Job 1:8, were all servants of Yahweh. Although divine beings in Rev 19:10 and 22:9 identified themselves as fellow servants the term is never applied to high administrative personalities from the heavenly realms. Jesus, as a divine being C the Creator, Yahweh C is not a human servant. The word servant is not used in the forecasts of Jesus, Ps 22, Zech 9:9 and 11:12. Neither do the prophecies on Melchizedek use the word servant, Ps 2, Ps 72, Ps 110, Isa 9:6-7, Isa 11, and so on. The words used for Melchizedek are anointed, Lord, child, or son. The word servant marks the prophetic difference between divine personalities of high administrative authority and subservient personalities, human or celestial. Although the word servant was applied to Jesus by the apostles, they did so out of their view of supposed assignment by the Isaiah prophecies, and from Jewish tradition. See Acts 3:14 and 4:27, and Pauls modified use in Romans 15:8.

Shall Deal Prudently, 52:13

RSV has shall prosper. Other translations have wisely. The Hebrew word means one who acts carefully. Paul, in all his work, from his letters, to specific episodes, demonstrated diplomacy and tact. His address to the Athenians, Acts 17:22-41, his leaning over backwards to accommodate the Corinthians in their Charismatic fervor, I Cor 12-14, his conduct in his visits with the apostles, Acts 21:17f and Galatians 2:1-10, and his defense before kings, Acts 23-26 C all display his prudent dealings with others. His letters, with their penetrating and prudent logic, have fascinated the generations. (It is instructive to note his condemnation of Peter, a display of Pauls righteous indignation in face-to-face confrontation with insincerity, Gal 2:11-21.) Jesus certainly used great care in his conduct, that his mission not be jeopardized. Not until his final days, when he drove the money changers from the Temple, and brought face-to-face condemnation of the scribes and Pharisees, did he throw aside such cautions. The ascription to Jesus is appropriate, but Paul easily fits the description.

Shall Sprinkle Many Nations, 52:15

RSV has startle, but this is not supported by the Hebrew. Brown, Driver and Briggs, in their monumental Hebrew and English Lexicon of the Old Testament, show support for sprinkle in Hebrew literature and note that startle is highly dubi-

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ous. They cite only this Isaiah passage and then in the form of spring or leap. Startle is further derived from to leap in joyful surprise at the news of Jesus. This extrapolation of presumed meaning from dubious translation is an excellent illustration how translators will distort text to meet their a priori assumptions of the intent of the writer. The idea of startle or astonish may also be influenced by the disfigurement described in the preceding verse. Sprinkle denotes the result of the activity of this Servant, not the impression left from his physical appearance, nor that the nations would leap in joyful surprise at the good news of Jesus. We can easily recognize the results of Pauls labors; the western nations converted to Christianity, and became modern civilization, mostly as the result of his work. While other individuals labored to take the news of Jesus to the pagan countries of Europe, Paul was the bright theologian who built the foundations of intellectual understanding, so important to the Greek and Roman world. He opened the religious doors which led to the massive conversion of those people. His letters to the Ephesians, Colossians, and Galatians in Asia Minor, and those to the Corinthians and Thessalonians in Greece helped to create that theological foundation. Although he apparently never worked directly in Rome, except for personal visits during his household arrest, his letter to the Romans shows how he provided theological justification for the new Christian teachings, although that church was founded on the work of others. Of all his letters, the one to the Romans is the most tightly reasoned and most broadly applied to theological issues. He offers many quotations from the Old Testament, surely an indication of a strong Jewish population, but he also directly addresses the Gentiles, Rom 15. The value of Pauls letters to Christian belief, understanding, and theology, may be seen in their survival under intense scrutiny, and their irreplaceable service for the past two thousand years. Paul does not hesitate to describe his commission from God to the nations, Rom 15:15f. He directly quotes Isa 52:15 in application to himself, Rom 15:21. How many pagan people conceived the things that Paul taught? From his address before the Athenians about pagan gods, to his exhortations to the Corinthians, to his work among the Galatians, the pagan world never heard such teaching. He hoped to go on to Spain, Rom 15:24, 28, but we have no evidence he did. He truly developed the theological foundations of Christian doctrine and belief. Although not without contest in early Christian times, Pauls work was the mortar that melded the body of Christian believers into one church throughout Europe. He did, indeed, sprinkle many nations.

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Kings Shall Shut Their Mouths, 52:15

In his defense before Felix Paul openly explained his teaching, holding Felix fascinated. Felix may intentionally have held Paul prisoner for two years to converse with him often during that period, Acts 24:24-27. In his defense before Festus and Agrippa he described his experience on the road to Damascus, Acts 26:2-23. At last, unable to withhold his fear and surprise, Festus exclaimed, Paul, you are mad. Your great learning is turning you mad. Those rulers and kings heard things they had never heard before. The historic record does not describe other kings and rulers who may also have heard directly from Paul. Nor do we know how many kings and rulers shut their mouths at his teachings after his death. We do know the pervasive influence he had on the western nations.

A Young Plant, 53:2

He grew up before him like a young plant. Paul was young at the time of his persecution of the new sect. When Stephen was condemned, Paul was the agent for the Sanhedrin. In preparation for the stoning the men laid their garments at the feet of a young man named Saul. Saul consented to his death, Acts 7:58-60. Saul then went in pursuit of many others, still as a young man, but his visitation by Jesus on the road to Damascus cut short all such plans and efforts. This youthfulness also distinguishes Paul from the first Servant who is described in older years.

The Arm of Yahweh, 53:1

Who believed what we heard? To whom has the arm of Yahweh been revealed? In ancient times the word arm was used to denote the power and might of a ruler. The arm of Yahweh means the strength and power of Yahweh. Ps 77:15 C Thou didst with thy arm redeem thy people, the sons of Jacob and Joseph. Ps 89:13 C Thou hast a mighty arm; strong is thy hand, high thy right hand. Isa 40:10 C Behold, the Lord GOD comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him. Indeed, to whom were the might and power of Jesus revealed? Of all human servants, who was favored with a special visit in celestial majesty and heavenly glory?

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When we consider the nature and character of Paul we are struck by his devoted service to God, both before that momentous visit on the road to Damascus, and after. Acts 22:3 I am a Jew, born at Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated according to the strict manner of the law of our fathers, being zealous for God as you all are this day. It was Pauls nature to be zealous for God. That was his character. And it was because of his character that he could be such a great Servant for Jesus. But something happened. He turned from a devoted Jew to a more devoted Servant. The visit of Jesus profoundly altered his attitude. And when the blood of Stephen thy witness was shed, I also was standing by and approving, and keeping the garments of those who killed him. The nobility and stalwart courage of Stephen was the psychological event that turned Paul. Here was a man who espoused a new and strange belief; a belief that a divine Son of God had lived on earth in human form, was born as a babe of the world, had lived as a man, and had died on a cross that he might save the people of this world. Stephen was not some ignoble fanatic C some ignorant drifter, clinging to delusion. He was an educated man, articulate, and powerful in his belief. His faith in Jesus was exceedingly great, to the level that he would willingly give his life in testimony to that divine Son of God. Neither was Paul an unfeeling man, some frustrated maniac, out to prove the power of Jewish authority. He was filled with fervor because of his love for God, because of his devout allegiance to the God of his fathers. The witness of Stephen had a powerful impact upon Paul. Paul was faced with the event of an intelligent man who willingly gave his life for his belief in Jesus. And Paul was also faced with the fact of a man who exhibited a zealousness and a sincerity equal to Pauls. How could he explain such devotion from transient emotions or intellectual fascination? Paul requests letters of authority from the Sanhedrin to continue his suppression of the new believers. He is filled with continuing fervor to remove them from the midst of the Jews. He begins his journey to Damascus. Then, at that noontime hour, as he ponders the strength, courage, and sincerity of Stephen, he comes to grips with that fact that there is far more to this new sect than cult frenzy. And perhaps the stories of the resurrection of Jesus are true. As the focus of his psyche concentrates intensely on that dilemma a brilliant light strikes from the sky.

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As I made my journey and drew near to Damascus, about noon a great light from heaven suddenly shone about me. And I fell to the ground and heard a voice saying to me, Saul, Saul, why do you persecute me? And I answered, Who are you, Lord? And he said to me, I am Jesus of Nazareth whom you are persecuting. Now Paul knew the reality of a living divine being who could personally visit him in glorious celestial light. Now he knew the reality of a living God. Now he knew that the testimony of Stephen and all those others was founded on a reality that did not appear in mere theological differences, cult perversions, or fanatic frenzies.

Pauls Special Commission

Out of that visit Paul was forced to profound reexamination of his attitudes. He was forced into complete reassessment of his beliefs and his theology. Jesus identified himself to Paul. Paul was faced with the fact of directly meeting a divine being who had lived as a man among men. He had to deal with that fact. He also had to deal with another fact. Jewish men, compatriots, claimed that they had spent several years with Jesus, and that they were commissioned by this God-man. He also had now received a special commission. How should these two separate commissions relate to one another? He would go up to Jerusalem and speak with the apostles about this man who had lived among them and who claimed to be a divine Son of God. There was now no doubt about their experience, their testimony and their claims. But he also knew he had a separate commission C that Jesus has assigned him a task that did not depend on them. He would go up to Jerusalem and attempt to sort out this dilemma. But he elects not to do so. While reports of the appearances pf Jesus after his death on the cross were now, in Pauls mind, authentic, no other person had reported the profound visitation he had experienced. He was unique. Furthermore, why should he submit that experience to the judgment of others, no matter what relationship they may have had with Jesus during his life? He did not feel a need to seek human authority. Instead, he waits three years while he sorts out this dramatic experience, and its theological ramifications. Then he goes up to Jerusalem to speak with Jesus personal apostles. When I had returned to Jerusalem and was praying in the temple, I fell into a trance and saw him saying to me, Make haste and get quickly out of Jerusalem, because they will not accept your testimony about me. And I said, Lord, they themselves know that in every synagogue I imprisoned and beat those who believed in thee. And he said to me, Depart; for I will send you far away to the Gentiles.

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Now Paul had confirmation that his mission was distinctly different from that of Jesus personal apostles. He knew that he had been commissioned to a special service to the Gentiles. 1 Tim 1:12-14 I thank him who has given me strength for this, Christ Jesus our Lord, because he judged me faithful by appointing me to his service, though I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 2 Tim 4:17-18 But the Lord stood by me and gave me strength to proclaim the message fully, that all the nations might hear it. So I was rescued from the lions mouth. The Lord will rescue me from every evil and save me for his heavenly kingdom. To him be the glory for ever and ever. Amen. Certainly the power of God was revealed to Paul that momentous hour on the road to Damascus. But more than that, the power of God was exhibited through Paul in his conversion of the western nations. Truly, the arm of Yahweh was revealed to and through Paul.

Pauls Physical Appearance

Pauls unusual physical appearance is noted in the record. He speaks of it himself; a later Christian writer also briefly mentioned it. The Christian author, who lived in the latter part of the second century, wrote a treatise on The Acts of Paul. He made this remark: . . . a man of little stature, thin-haired upon the head, crooked in the legs, of good state of body, with eyebrows joining, and nose somewhat hooked. The small stature and crooked legs suggest a skeletal malformation from a childhood disease. Rickets is one possible candidate; it would be caused by a dietary deficiency. We know Paul had a strong, if disfigured, body. He was physically fit. His many journeys, his shipwreck at sea, II Cor 11:24-25, his surviving of a stoning in Lystra, his subjection to beatings and scourgings, and his personal maintenance as a tent-maker (Acts 18:3) C all speak to a strong physique. How unusual was his appearance? Note Pauls remarks about himself in Gal 4:14. And though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus.

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Why would a malformed skeletal structure, a mere short stature and bowed legs, be a trial to the Galatians? Did he have greater disfigurement than suggested by the second-century writer? Indeed, Paul amplifies this remark. What has become of the satisfaction you felt? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me. Clearly, Pauls disfigurement was great, much more than simple body malformation during childhood. The statement about eyes strongly suggests a facial disfigurement. Now consider the Isaiah passage: As many were appalled at him, his appearance was so marred, beyond human semblance, (great disfigurement), and his form beyond that of the sons of men, 52:14. The word astonished found in many versions does not capture the sense of the Hebrew. Brown, Driver and Briggs show the word as awestruck, stunned, or appalled. The Isaiah statement seems exaggerated, almost beyond realistic description of a human condition C even for application to Jesus hanging on the cross. To fit this description to Jesus the supposition is made that this appalling disfigurement, beyond human semblance, occurred at the crucifixion. However, the context shows someone disfigured in life, not in death. John, in his gospel, 1:14, says that Jesus was full of grace and truth. Those who knew him beheld his glory. How could a human figure, hanging on a cross, be caused to go beyond human semblance? This is an example of the distortions that are forced on this passage to make it apply to Jesus. Although, at first thought, without reflection, we might doubt that Pauls statements would meet the great disfigurement given in Isaiah, his physical condition certainly was a trial for the Galatians, and for all who saw him, wherever he went. Should we deny that they were appalled at him? Or stunned? Or shocked? Can we say that the plucking out of eyes is a mere rhetorical remark? Was it not an attempt by Paul to convey the extremity of his disfigurement? How much of a trial was his physical condition? As one from whom men hide their faces, he was despised, and we esteemed him not, 53:3. A more appropriate view of this Isaiah remark is suggested by McKenzie in his Doubleday Anchor edition of Second Isaiah: As one from whom men avert their gaze.

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Indeed, Pauls statements about himself accurately reflect the sense of the Isaiah descriptions. As he further stated in Gal 4:13 You know it was because of a disease of the body that I preached the gospel to you at first. The translations differ on the rendering of the phrase in Galatians. NIV gives it as ailment, while ASV and KJV give it as an infirmity of the flesh. Here is another important reference by Paul to the Isaiah passage. He was despised and rejected by men; a man of pains, acquainted with sickness, 53:3. Although the versions differ on the translation of these words, where sorrows is used instead of pains, and grief instead of sickness, the sense is of someone who has suffered disease and lives with the effects of that affliction. The attempt once again is to alter the literal meaning for application to Jesus. If Jesus suffers our sorrows and griefs he is empathizing with us; if someone else suffers our pains and our sicknesses he is a living example of human condition. Again, Paul refers to his physical disability in II Cor 12:7 where he states: And to keep me from being too elated by the abundance of revelations, a pain in the body, (thorn in the flesh), was given me, a messenger from Satan, to harass me, to keep me from being too elated. The skeletal malformations strongly indicate that disease afflicted him, and that it originated in childhood when the physical frame was developing. Whatever the cause, it brought a continuing pain that carried through his life. Once again we find a parallel in Isaiah. Like a root out of dry ground, he had no form or comeliness that we should look at him, nor beauty that we should desire him, 53:2. Out of dry ground denotes a withered or shrunken plant, one that grows in the desert. Comparison with Pauls skeletal malformation certainly is apt. Repeatedly we find Paul referring to the Isaiah passage, although he does not quote it. In Gal 6:17 he states: Henceforth let no man trouble me, for I bear on my body the marks of Jesus. Compare this with Isaiah 53:4.

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Surely he has borne our sicknesses and carried our pains; we esteemed him stricken, smitten by God, and afflicted. The Galatians, as well as all other people to whom Paul offered instruction and enlightenment, certainly must have felt that he was stricken and smitten by God, afflicted in his youth. The sicknesses and pains which he carried were not those which we each personally feel but those which afflict mankind in general. He was a living example of the devastation of human disease. That this physical disfigurement, and its spiritual significance, was known to other people is indicated in Colossians 1:24. Now I rejoice in my sufferings for your sake, and in my body I complete what is lacking in Christs affliction for the sake of his body, that is, the church. Paul unquestionably saw himself as an agent to complete the work of Jesus, one who held a special role for his Lord; his suffering from disease was part of the price to be paid in that work. Yet it was the will of Yahweh to bruise him, to make him sick . . . 53:10.

Pauls Social Afflictions

Paul was reconciled to the fact that he had to endure social affliction as part of the price of his service to God. His words are eloquent in II Cor 11:23-30 Are they servants of Christ? I am a better one C I am talking like a madman C with far greater labors, far more imprisonments, with countless beatings, and often near death. Five times I have received at the hands of the Jews the forty lashes less one. Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked; a night and a day I have been adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brethren; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches. Who is weak, and I am not weak? Who is made to fall, and I am not indignant? If I must boast, I will boast of the things that show my weakness. Consider the words of Isaiah: But he was wounded through our transgressions, he was bruised through our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed, 53:5.

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As a demonstration of a prediction of Jesus the versions translate wounded for our transgression and bruised for our iniquities. This choice of prepositions then supports the theological concept that Jesus was the sacrificial lamb who gave himself on the cross for our sins. Alexander Harkavy, in a Hebrew-English printing of the Old Testament, Hebrew Publishing Company, New York, 1916, translates the prepositions as through, the form I chose. Brown, Driver and Briggs show the mi prepositional prefix on the two words as because of. It is helpful to separate the thoughts. Was Paul wounded? Yes. Was Paul bruised? Yes. Did Paul suffer stripes? Yes. Paul was wounded because of our transgressions, and he was bruised because of our iniquities. A stumbling block to clear understanding is the use in Isaiah of the form of the collective pronouns. The word our shows a class of people who are all part of that group which brought these afflictions upon Paul. It was our transgression which crucified Jesus; it was our transgression which wounded Paul. It was our iniquities which brought bruising to Jesus in the final hours of his life; it was our iniquities which brought a lifetime of bruising to Paul. Did Jesus heal us with his stripes? Submission to the cross brought far more than healing by Jesus; it brought the promise of eternal life. As Creator, Jesus could heal us without the stripes he suffered at his crucifixion. Did Paul heal us with his stripes? He brought the news of the gospel of personal salvation and the promise of eternal life to the western nations, all of us who are descended from those people. Through the sacrifice of his life, and not merely his death, Paul brought a healing to the peoples of Europe, and through them, to the world. Through his sufferings, his wounds, his bruises, and his stripes he reconciled the wild branches with the parent stock, the Gentiles with the Jews, as one body of spiritual Israel. Indeed, it was through his stripes that we were healed. It was the chastisement that Jesus brought upon him that made us whole. We were the sheep that had gone astray. All the pagan people of Europe had turned to their own ways. We showed our disrespect by laying on Paul our iniquities. It was the will of Yahweh to lay on Paul the iniquity of us all. Yet it was the will of Yahweh to bruise him, to make him sick. Would we deny such tribute to Paul?

Numbered With the Transgressors

He was numbered with the transgressors, yet he bore the sin of many and made intercession for the transgressors, 53:12. No sane Christian would claim that Jesus was beset by the sins of human kind. Jesus was the incarnate Creator. He was free of sin. He was free of transgressions. Yet, to force this passage upon Jesus we number him with those trans-

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gressors who hung by him on the cross. From this view Jesus bore the sins of the world, and made intercession with the Father. We would not deny that Jesus suffered a terrible death because of our transgressions and our sins. On the other hand every Christian admits that Paul was numbered with the transgressors. Paul was an adamant and vociferous persecutor of the new sect. But he also bore the sins, directly on his body, of many. He poured out his soul for the nations, and truly made intercession for the sins of us all.

Like a Lamb to the Slaughter

Paul appealed to Caesar. As a Roman citizen he exercised that right. King Agrippa obeyed his wish. He was taken to Rome, via a torturous route, heavy storms, and shipwreck. According to Acts he lived under his own roof for two years, although guarded and bound by chains. From there he wrote the letters to the Ephesians, the Philippians, and the Colossians. To the very end he expended his energies in communicating with, and exhorting, the churches. Nowhere do we have evidence that he complained about his imprisonment or his oppression. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken because of the transgression of my people? Indeed, out of his generation who considered that he was cut off and stricken because of the transgression of the nations? Had they recognized the great service he rendered for God they may have had a different attitude about him. And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth, 53:9. We have no evidence of Pauls death or of his burial. Early Christian tradition held that he went under Neros chopping block. As a Roman citizen he would not have been crucified, nor fed to the lions. This is the most specific statement used to identify Jesus; he was placed in the tomb of Joseph of Arimathea, a wealthy man. But such coincidence does not justify the application.

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World Judgment

Pauls Heavenly Reward

He shall see his offspring, he shall prolong his days; the will of Yahweh shall prosper in his hand; he shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous. The offspring are not human biological children; they are the seed of his work, the result of his labors. He shall see these results, as they spread over the generations, from his vantage point in the heavenly realms. He shall see the fruit of the travail of his soul and be satisfied. By his great learning Paul, the righteous one, Yahwehs servant, brought many to righteousness. Yahweh will prolong his days; he shall offer Paul eternal life. Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors. The great are the great of heaven. It will not be spoil which Paul will divide with the strong of heaven, but the fruit of his labors, and his rewards on high. He shall be exalted, lifted up, and be very high. Now his heavenly rewards come. He shall be counted among the great of heaven. This is not worldly exaltation, nor earthly elevation. It is heavenly status for the service he rendered to God.