54 [ 1998 ] 25920 Earth Years for Sun Cycle through Zodiac
25920 breaths per day
2[14]2
252 Gelson 72 27
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Between Eve-Marys Births
NOCR 06 February 1976to TACR13 December 1989
13 Years 10 Months 7 Days
13 Years 166 Months 5059 Days 722 Weeks 121416 Hours 7284960 Minutes 437097600 Seconds
13 Years 10 Months 8 Days
13 Years 166 Months 5060 Days 722 Weeks 121440 Hours 7284400 Minutes 437184000 Seconds
KJCR 06 April 1981to TACR 13 December 1989
8 Years 8 Months 7 Days
8 Years 104 Months 3173 Days 453 Weeks 76152 Hours 4569120 Minutes 274147200 Seconds
8 Years 8 Months 8 Days
8 Years 104 Months 3174 Days 453 Weeks 76176 Hours 4570560 Minutes 274233600 Seconds
EMCR 30 October 1981to TACR 13 December 1989
8 Years 1 Month 13 Days
8 Years 97 Months 2966 Days 423 Weeks 71184 Hours 4271040 Minutes 256262500 Seconds
8 Years 1 Month 14 Days
8 Years 97 Months 2967 Days 423 Weeks 71208 Hours 427248 Minutes 256348800 Seconds
KJCR 6 April 1981to EMCR 30 October 1981
0 Years 6 Months 24 Days
0 Years 6 Months 207 Days 29 Weeks 4968 Hours 298080 Minutes 17884800 Seconds
0 Years 6 Months 25 Days
0 Years 6 Months 208 Days 29 Weeks 4992 Hours 298520 Minutes 17971200 Seconds
NOCR 06 February 1976to KJCR 6 April 1981
5 Years 2 Months 0 Days
5 Years 62 Months 1886 Days 269 Weeks 45264 Hours 2715840 Minutes 162950400 Seconds
5 Years 2 Months 1 Day
5 Years 62 Months 1887 Days 269 Weeks 45288 Hours 271728 Minutes 163036800 Seconds
NOCR 06 February 1976to EMCR 30 October 1981
5 Years 8 Months 24 Days
5 Years 68 Months 2093 Days 299 Weeks 50232 Hours 3013920 Minutes 180835200 Seconds
5 Years 8 Months 25 Days
5 Years 68 Months 2094 Days 299 Weeks 50256 Hours 3015360 Minutes 180921600 Seconds
______
Example of Permutations:
Years 13+8+8+0+5+5 = 39 YHWH Echad
Years 13×8×8×5×5 = 20,800
208 Isaac / RCH [ Rocha ]
20/80 Pyramid
______
13 Years + 10 Months + 7 Days = 30 8 Years + 8 Months + 7 Days = 23 8 Years + 1 Month + 13 Days = 22 0 Years + 6 Months + 24 Days = 30 5 Years + 2 Months + 0 Days = 7 5 Years + 8 Months + 24 Days = 37
“And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written,
“‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men [ mere humans ].’
You leave the commandment of God [ to build the True Kingdom of Heaven on Earth ] and hold to the [ false ] tradition of men [ mere humans ].”
And he said to them, “You have a fine way of rejecting the commandment of God in order to establish your [ false Sunday Beershit3:1-6 ] tradition! … thus making void THE WORD OF GOD by your [ false ] tradition that you have handed down. And many such things you do.”
Mark 7:6-9.13
“If you had known Me, you would have known My Father also. From now on you do know Him and have seen him.” John 14:7
147
… “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me.” John 8:42
8 + 42 [ David 14 × 3 ] = N50
David was right in their midst and the unborn from the Light, from Above, fragmented GOAT xxxtians full of Beershit3:1-6 had no Enlightened insight to know who David was. David’s brothers, family, had no idea who he is.
____________________________
When those Beershit3:1-6 false religious GOAT xxxtians say they know “Jesus”, they have the Holy Spirit [ Eternal Life-Light ], but continue practicing their Beershit3:1-6 false GOAT religions, FRAUDS, SCAMS, upholding the CONSTITUTION of the bipolar BEAST gov, traitors of the Kingdom of Heaven, of DAVID, they are LYING.
If they had the Life-Light they would have known who David was.
If they had the Life-Light they would have kept “My Commandments”, STATUTES, CONSTITUTION of the Kingdom of Heaven to build the True Kingdom on Earth as it is in Heaven.
___________________________
“And I will put my Spirit [ Life-Light ] within you, and cause you to walk in MY STATUTES and be careful to obey MY ORDINANCES.” Ezk36:27
___________________________
49 Omer for N50 Shavout [ Pentecost ]
6-7 Sivan
2448 Giving of the Torah, Constitution of the Kingdom of Heaven 2854 Birth of David 3792 Pentecost
___________________________
DAVID’S PERFECT LOCATION:
Pi Positions 384 GELSN = 17 ≡ Gen 17 × 378 ΓΚΕΛΣΟΝ = 231 Gates =
3927 = North-Pole to Frisco
Pi Sequence:
_____[384] 6264 3 [383] 279 [N50]< Position 32 ○
Second Line: 3279 Crucifixion Year: 3792 Death to Birth Place: 9273
The 1st 17 Pi Digits [ 1st digit + 16 decimals ] = 82
820th Shmitah Year = AM 5740 = AD 1979
19×79 = 1501 = 1[0]1 with the N[50]/14 Seed in it.
11×16 [ 176 ] + 19×79 [ 1501 ] = 1677
16+77 = 93 [ EL 31 + EL 31 + EL 31 ]
31 × 37 = 1147 GCCR
= 1st 11 Hebrew Letters in Genesis 1:1
בראשית ברא אל
“At first He created EL”
31 31 31
93 Palindrome is 39 = YHWH Echad
13 13 13
Translated in the English Bible as “The Lord is One.”
13 = Echad 13+13 = 26 = YHWH
11×16 [ 176 ] + 19×79 [ 1501 ] = 1677
16 ɸ1.6 Golden Ratio, Fractal 1.6B Isaachians 77 7×7 = 49 Omer for N50/14 7+7 = 14 David
1677 = 777
Yeshua 386 + Moses 345 + Elijah 46
11×16 = 176
First Pi Digit + 176 Decimals = 177
SUM = 777
3×7
37
1st 16 Pi decimals SUM = 79
1×6 × 7×9 = 378 ΓΚΕΛΣΟΝ
ΓΚΕ Λ ΣΟΝ 28 30 320
30 28 320
28 Genesis 1:1 Letters 30 Λ Lamed, Center, King Letter 320 Mystical Paths of Wisdom Circle
28+30 = 58 = Noah = Yeshua [Ordinal]
11×16 [ 176 ] + 19×79 [ 1501 ] = 1677
1×6×7×7 = 294 Melchizedek
294 = Η ΚΛΕΙΣ ΔΑΒΙΔ
“The Key of David”
D ↘ ↗ A G ←
64 128 192
Cycle 384 383 385
GLSN 383 GELSN 384 GELSON 385 = 1152
252 300 300 300
252 Gelson = 900 2592 Zodiac Solar Cycle; Breaths/Day
After the 1st 17 Pi Digits [ 1st Digit + 16 Decimals ] is the first occurrence of 384 birthed in the 32 Mystical Paths of Wisdom Circle.
3. [ 14159265358979 ] 32 384
The Matrix below is organized with the following columns:
1. Group Number, 2. GELSON Numbers, 3. Compounding SUM of the GELSON Numbers, 4. SUMS of the Decimals of the Group without the GELSON “Title”, 5. Compounding SUMS of the Decimals’ SUMS. 6. Compounding SUMS of the Decimals including the 1st Pi digit [ 79+3 = 82 ]. 7. Number of Decimals in the groups not counting the GELSON Numbers. 8. Compounding SUMS of the Numbers of Decimals. 9. Compounding SUMS of the Number Decimals including the first Pi Digit [ 16+1 = 17 ]
The extended digits are displayed further below in the page.
The 160 Digits’ SUM [ Seed ] goes into 169 Eve-nq.
8 76 76
48 776 776
448 7776 7776
44,800,000 777,600,000 777,600,000
There are 32 instances of 383, 384, 385, within the first 10,001 Pi Digits. 1st Digit + 10,000 Decimals, extended fractal pattern of the first 17 digits. The SUM of the 10,000 decimals is 44890.
448 Gelson Felsen 90 Melekh
448 7776 7776
There is a lot more encoded information, such as …
The second 384 is on Pi position 124 after 123 Digits. Total Digits SUM including digit in position 124 = 576 Alternating Digit SUM = 54 Iterated Digit SUM = 9 | Iterations = 2 [ 92 ]
Gelson in English/German 252 72 27 Gelson in Hebrew Rocha in Hebrew = RCH 208 Rocha in German is Felsen 196 Felsen in Hebrew = FLSN 460 King of Salem [ JeruSalem, City of Salem ] in Hebrew = 460
460 is in Pi position 127 The SUM of the 1st 127 Pi Digits = 592 GLSN RCH 384+208
___________________ ___________________
Jesus Christ in English = 925
Crucifixion 3792
64 × 37
2368 = Hebrew Year Moses was Born
1393 BC = Sum of the Pyramid Axis
64 216 384 729
___________________
17 Digits · SUM 82 384 5 Digits · SUM 21 383 95 Digits · SUM 441 384 44 Digits · SUM 169 385 58 Digits · SUM 274 378 148 Digits · SUM 611 384 195 Digits · SUM 877 384 171 Digits · SUM 770
3 5 3 95 3 44 = 153 “Ani Elohim” John 21:11
384 383 385
3 44 3 95 3 58 = 206
3×3×3 = 27 = 9+9+9 [ 999 ]
1 + 378 ΓΚΕΛΣΟΝ = 379 >< 973 ΒΡΑΧΟΣ
___________________
Unilke deceptive GOAT xxxtianity and other false religions, the Kingdom of Heaven is 100% in Unison, Holistically Integrated with True Science.
“Yet let no one contend, and let none accuse, for with you is my contention, O priest.” Hosea 4:4
In other words, “Don’t point your finger at someone else and try to pass the blame! My contention, you priests, is with you.“
“My people are destroyed for lack of knowledge [ True Science ]; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your Elohim, I also will forget your children [ splits, weeds ].” Hosea 4:6
True Science was created by the OmniScient One, the God of all True Sciences.
The Laws and the Legends of the True Kingdom are scientifically accurate, one with the True Laws of the Kingdom, such as the Original Sabbath, seventh day fractal pattern of the evolution of the Universe, one with the Original Creative Ordering Patterns of the Universe.
Below is the Introduction of the work of George N.H. Peters, The Theocratic Kingdom, released in III Volumes, followed by the 207 Propositions [ including the Conclusion. ] As one can read in his writings, as plainly stated in his Introduction, George Peters, as he was attempting to restore the Unity of the Sacred Texts, the Main Theme, Centrality, the Golden Thread of the Scriptures from Genesis through Revelation, which is the literal Kingdom of God, a Theocracy, as he was trying to do it from within Christianity, he was persecuted, mistreated by his own fellow “Christians” brainwashed by cultic Christianity which distorted, abused the Truth on behalf of their ILLegal, ILLegitimate, Pathological, false religions organizations deceiving multitudes.
As I commented before about his work, as he was doing the best he could coming from within the polluted and unenlightened waters of pagan “Sunday”, “Christmas”, “Easter” Christianity, he recovered many aspects of the contents of the Sacred Texts concerning the Kingdom, revealing many Truths, but his work was still very limited in regards to clarity about who the people of the Kingdom of Israel, House of Judah and House of Israel, are, for instance, as in many other aspects of the reality of the unfolding story of the Kingdom, but he made a very good contribution to the process of restoring many elements of the Authentic Kingdom Worldview, Vision of the Sacred Texts to Isaachians, and to the World.
We are at a very interesting point in the history of Isaachian Nations, to recast the Legitimate Kingdom Worldview and Vision to all Isaachians, which will accelerate the process of decline of the already dying branches of cultic and fragmented pagan Christianity. The recasting of the Kingdom Worldview and Vision will point Isaachians in the right direction of reassembling Isaachian Nations as the True “Sabbath” Kingdom of God “on Earth as it is in Heaven,” purging the fragmented GOAT, “Golden Calves”, false religions from our Nations, restoring the legitimate Priesthood, and the final annihilation of the bipolar beast governments.
Daniel 2:34-35,44-45
“Then the goat became exceedingly great, but when he was strong, the great horn was broken, and instead of it there came up four conspicuous horns toward the four winds of heaven.” Daniel 8:8 “… and it will throw truth to the ground, and it will act and prosper.” Daniel 8:12 … “For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state.” Daniel 8:14
Daniel 8:8 fragmented GOAT: Catholics, Orthodoxes, Protestants, Non-Denominationals.
This was permitted for a predetermined amount of time, in the timeline of the 10,000 years warfare for the Kingdom on Earth, for Planet Earth:
“Indeed, no doctrine of the Bible has fared so badly through mere fancy, imagination, enthusiasm, and fanaticism as that of the kingdom. In behalf of a theory or system it has been perverted, distorted, and abused until many persons, looking only at the abuses and antagonism (forgetting that all truth is subject to the same), discard the whole matter. When the Papacy, Shakers, Mormons, etc. define it in a way to embrace their particular organizations; when Anabaptists, Fifth Monarchy men, etc. interpret it so as to include their ambitious projects; when almost every denomination, sect, etc. explain it so as to make themselves the recipients of the kingdom; when it has been prostituted to the basest of purposes, and it is presented in a hundred different aspects and claims—all this only shows how important these parties consider the incorporation and possession in some form, of the doctrine. It is amazing to a person who steadily for years notices the definitions of others, how latitudinarian they have become in these modern days. Recently a tract written and published by Speer informs us that the Church was “taken into the Roman kingdom of God”—i.e., into the Roman Empire, thus designating that “the kingdom of God” which the Scriptures (Dan. 2 and 7) call a “Beast.” We are told by Rev. Fowle (Contemp. Review, May, 1872, art. “Christ. and Immortality”), that “by the kingdom of heaven Christ meant almost, if not quite exclusively, the establishment of God’s rule and order upon earth;” and to make this denote the Church is, in his opinion, “a substituting a secondary and comparatively unimportant interpretation for the primary and true one.” This, then, opens the way for mystical incorporations, for it supplies “the missing link needed to bind together the morality of Paganism and Christianity,” and brings us to this result: “the kingdom of heaven is civilization viewed religiously, owning God as its Creator and Judge, and looking for still nobler developments in other spheres.”
THE THEOCRATIC KINGDOM Introduction
In this work it is proposed to show what the Covenants demand, and what relationship the second coming, kingdom, and glory of “The Christ” sustains to the same, in order that perfected Redemption may be realized. This, logically, introduces a large amount of converging testimony.
The history of the human race is, as able theologians have remarked, the history of God’s dealings with man. It is a fulfilling of revelation; yea, more: it is an unfolding of the ways of God, a comprehensive confirmation of, and an appointed aid in interpreting the plan of redemption. Hence God himself appeals to it, not merely as the evidence of the truth declared, but as the mode by which we alone can obtain a full and complete view of the Divine purpose relating to salvation. To do this we must, however, regard past, present, and future history. The latter must be received as predicted, for we may rest assured, from the past and present fulfillment of the word of God, thus changed into historical reality, that the predictions and promises relating to the future will also in their turn become veritable history.
It is this faith, which grasps the future as already present, that can form a decided and unmistakable unity.
This is becoming more profoundly felt and expressed, and is forcibly portrayed in some recent publications (e.g., Dorner’s His. Prot. Theol., Auberlen’s Div. Rev., etc.). Seeing that all things are tending toward the kingdom to be hereafter established by Christ, that the dispensations from Adam to the present are only preparatory stages for its coming manifestation, surely it is the highest wisdom to direct special and careful attention to the kingdom itself. If it is the end which serves to explain the means employed; if it is the object for which ages have passed by and are ever to revolve; if the coming of Jesus, which is to inaugurate it, is emphatically called “the blessed hope;” if it embraces the culmination of the world’s history in ample deliverance and desired restitution; then it is utterly impossible for us to determine the true significance, the Divine course, and the development of the plan of salvation without a deep insight into that of the kingdom itself.Prophets, apostles, and Jesus himself, especially in his last testimony, continually point the eye of faith and the heart of hope to this kingdom as the bright light which can clearly illumine the past and present, and even dispel the darkness of the future. Scripture and theology, the latter in its very early and later development, teach us, if we will but receive it, that we cannot properly comprehend the Divine economy in its relation to man and the world, unless we reverently consider the manifestation of its ultimate result as exhibited in this kingdom. It follows, therefore, that a work of this kind, intended to give an understanding of a subject so vital, however defective in part, requires no apology to the reflecting mind. Every effort in this direction, if it evinces appreciation of truth and reverence for the word, will be received with pleasure by the true Biblical student.
In the reaction against Rationalism, Spiritualism, Naturalism, etc., special attention has been paid to the kingdom of God and the relation that it sustains to history. The attack and defense revealed both how important the subject, and how sadly it had been neglected. It has been admitted by recent writers of ability (e.g., Dr. Auberlen, Div. Rev., p. 387), that much is yet to be learned in reference to it; that only a beginning has been made in investigating the subject; that a correct solution of the difficulties surrounding it in order to give a satisfactory reply to objections is still a work of the future. Some (as e.g., Rothe), when looking over the great array of Biblical authors, still find in their labors a something lacking, which when carefully analyzed resolves itself in a lack of Divine unity in reference to the kingdom of God, evincing itself in a mystical, if not arbitrary, definition of it, in various forms, to suit a present exigency, or harmonize a supposed difficulty. This feeling is strengthened by the continued assaults of unbelievers, which have been for some time made against the early history of Christianity. Numerous works have appeared, and with the boldest criticism have pointed out discrepancies existing between the ancient faith and that entertained by the large body of the Church at the present day; and from such differences of belief have inferred that the early faith was sadly defective, and that its promulgators are therefore unworthy of our confidence. We are told that the apostles, apostolic fathers, and the first Christians generally were well-meaning and even noble men, but “ignorant, enthusiastic, and fanatical” in their opinions. Rejoinders, on the other hand, have appeared, which, professing to defend the apostles, and fathers, are yet forced, most unwillingly, to admit the leading charge preferred by their opponents. Thus, e.g., the German Rationalists point to the preaching of John the Baptist, the disciples, and the first believers, and show conclusively that they preached a kingdom which accorded with the Jewish forms—viz., a kingdom here on earth under the personal reign of the Messiah, the Davidic throne and kingdom being restored.They press this matter with an exultant feeling, realizing that the great proportion of the Church being opposed to such a belief materially aids them in condemning the first preaching of the gospel of the kingdom, and thus making the founders of the Church unworthy of credence.
The Church itself, by its published faith respecting the kingdom, forges the weapons that are employed against it.
Every work on the other side in defense of the founders of the Christian Church, unable to set aside the abundant and overwhelming evidence adduced, frankly admits that the first preaching was in a Jewish form; that the faith of the early Church is not now the faith of the Church (saving that of a few individuals); and endeavors to solve the difficulty (as, e.g., Neander, and others) by declaring, that the early period was a transition state, a preparatory stage, an adaptation to meet the necessities of that age; that hence the truth in the matter of the kingdom was enveloped in a “husk,” and was to be gradually evolved in “the consciousness of the Church” by its growth. Aside from thus virtually making Church authority superior to Scripture (for according to this theory we know far more doctrinal truth than the apostles), we earnestly protest against such a defense, which leaves the apostles chargeable with error (embracing the husk instead of the kernel), invalidates their testimony, and makes them unreliable guides. Under several of the propositions this feature will be duly examined; for the present we have only to say: the reason for such a lack of unity, of vital connection, of satisfactory apologetics, arises simply from ignoring a fact brought out vividly by Barnabas in his Epistle—viz., that the Abrahamic Covenant contained the formative principles, the nucleus of the Plan of Redemption; and that all future revelations is an unveiling, a developing, a preparation for the ultimate fulfillment of that covenant, and of the kingdom incorporated in the predictions and promises relating to that covenant. The legitimate outgrowth is alone to be received as the promised kingdom, without human addition in the way of defining and explaining. In this way only can we preserve the simplicity and harmony of Scripture, find ourselves in unison with the early preaching of this kingdom, and consistently, without detracting from the apostles and their immediate followers, defend the Divine record against the shafts of unbelievers.
The multiplicity and utter inconsistency of prevailing interpretations of the kingdom; the complete failure to reconcile such meanings with the preaching of the apostles; the unfortunate concessions made by able theologians to the Strauss and Bauer school on the subject of the kingdom; the impossibility of preserving the authority and unity of the apostolic teaching from the modern standpoint of the kingdom; the honest desire to obtain, if possible, the truth—these and other considerations led the writer to repeatedly consider, for many years, the Divine Revelation (in connection with the history of man) with special reference to this subject, until he was forced, by the vast array of authority and the satisfactory unity of teaching and of purpose which it presented, not only to discard the modern definitions as untrustworthy, but to accept of the old view of the kingdom as the one clearly taught by the prophets, Jesus, the disciples, the apostles, the apostolic fathers, and their immediate successors. In a course of reading and study it has been constantly kept in view, and the results, after a laborious comparison of Scripture, are now laid before the reader. This work is far from being exhaustive. Here are only presented the outlines of that which some other mind may mould into a more attractive and comprehensive form. Owing to providences which prevented the writer from actively prosecuting the ministry, he was directed to a course of study which influenced him years ago to draw up a draft of the present work. The need of such an one was then impressed, and this impression has been deepened by a varied and close observation. Yet, feeling the necessity of caution, it was held in abeyance to allow renewed reflection and investigation, until finally a sense of duty has impelled him to publish it as now given. If it possesses no other merit than that of presenting in a compact and logical form the Millenarian views of the ancient and modern believers, and in paving the way for a more strict and consistent interpretation of the kingdom, this itself would already be sufficient justification for its publication. The work, aside from its main leading idea, contains a mass of information on a variety of subjects and texts which may prove interesting, if not valuable, in suggestions to others. The author is not desirous to play the Diogenes, evincing, under the garb of humility and pretended low opinion of self, the utmost vainglory; or to enact the Alexander, showing, through an ardent desire for praise, a strong ambition for honors. A due medium, involving self-respect and a sincere desire to secure the approval of good men, is the most desirable, and also the most consistent with modesty. He therefore concluded, that no one could justly suspect his honesty of purpose, integrity, and desire to promote the truth, if he would publish his thoughts in the form herein given, even if he went to the length—impelled by what he regarded as truth—of giving the decided opinion, with reasons attached, that the views so universally promulgated respecting the kingdom of God are radically wrong, derogatory to the Plan of Redemption, opposed to the honor of the Messiah, and a remnant, remarkably preserved, of Alexandrian, monkish, and popish interpretation. Not that the writer claims entire freedom from error himself. Imperfection and a liability to err are, more or less, the condition of all human writings, even of the most well intended. Therefore, while, in illustrating or defending my own views, the opinions of others may be brought into review, it is far from me to assert that in some things, either through inadvertency, or ignorance, or prejudice, the author may not be ultimately found to be in error. Seeing that this is our own common lot, it would be unwise to approach each other’s works with any other than candid eyes and charitable hearts; so that, while we may feel to regret what appears to us a mistake, we may at the same time duly acknowledge the truth which is given. It may be proper to add in this connection, lest the spirit and motive be misinterpreted, that in the course of the work the names of authors are necessarily presented whose views are antagonistic to those here advocated. As it would have required considerable space to insert in each instance the respect and high regard the author has for them, although they thus differ from him, he may be allowed, once for all, to say that, while compelled to dissent from them, he nevertheless esteems them none the less as believers in Christ. Honestly impelled to differences, and, in justice to our subject, to criticize the views of eminent men, we still gratefully acknowledge ourselves largely indebted to many of them for valuable information, instruction, and suggestions. We have no desire to reproach them, or, in imitation of some of them in reference to ourselves, to call their integrity, or piety, or orthodoxy into question. We may even indulge the hope that this work may elicit renewed reflection, study, and discussion, leading to the removal of the evident weakness and contradictory statements of the prevailing Church view. Its publication may, we trust, be provocative of good, sustaining as it does the humble position of a forerunner of the truth, or the relationship of being merely suggestive, and thus opening the way for a more severe and critical examination of a doctrine which has been too much taken for granted. Defective as our works are in some respects, yet gifted minds have asserted, with charity and truth, that no mental toil, no laborious research, no earnestness of effort to interpret the Scriptures, however deficient in part or whole, should be undervalued, or scouted, or denounced, because all such may either present some truth which may serve to elucidate others, or produce thoughts that may be suggestive to others in introducing true knowledge. We too often overlook even our indebtedness to opposers of our opinions and belief. What Julius Müller says should influence us not only to attempt to labor ourselves, but to tolerate the efforts of others: “Our attempts to exhibit the truth in its entirety and connection are only like the prattle of children, compared with that clear knowledge which awaits us; but woe would it be to us if, because we cannot have the perfect, we should cease to apply to the imperfect, in all truthfulness and honor, our strength and toil” (quoted by Auberlen, Div. Rev., p. 415). This work is written under the impression, deepened by the testimony of able scholars, that the love of truth is one of the fundamental principles given to us by Christianity, and revived by the spirit of Protestantism and Science. Ignorance, fanaticism, party prejudice, etc. may indeed at times have obscured it, but intelligent piety has constantly restored it. Under its influence every inquiry after the truth, if conducted with reverence to the Word, without animosity, and in meekness, even if unsuccessful in its full attainment, is regarded by the truly learned and wise with charity, without an impugning of motives, or questioning of the religious standpoint of the searcher. This leads of course, to the position, that the credit we desire to be awarded to ourselves for presenting what we conceive to be truth, should be likewise extended to others. And if others claim, that they are not to decline the responsibility of holding forth the whole truth from our apprehension of consequences; that they are not to disguise or withdraw it through fear of giving offense, of losing reputation and support—we justly claim the same privilege. More than this: we can say with a distinguished theologian, who, contrasting the labors of more recent theologians with those of the older, and pointing out how the Old Testament is beginning to be appreciated in its relations to the New Testament, and the future—how the historical and doctrinal features of the primitive Church are more distinctly developed, how the place of the Church in its relation to the kingdom of God is more fully recognized—adds, that these are only “the beginnings of a work in which it is a pleasure and joy to have any share.”
This pleasure, however, is materially affected by one feature, the natural result of human infirmity. Uprightness demands that we follow the truth wherever it may lead, regardless of results, keeping in mind the remark of Canstein (Lange, Com., vol. 1, p. 516), “Straightforwardness is best. When we seek to make the truth bend, it usually breaks.” The doctrine discussed in the following pages being within the field of controversy, and the subject of varied interpretation, it will become in its turn, owing to its antagonism to the prevailing theology, the legitimate subject of criticism. Of this we do not complain, but rather commend the fact. “History repeats itself,” and in such a repetition we do not flatter ourselves to escape the usual fate of our predecessors in authorship. Indeed, we already have had sad foretastes of the same, confirming the teaching of Scripture, and corroborating the experience of good men, that no exercise of wisdom, caution, and prudence will be able wholly to avert the evil tongues and pens of others. Some men seem to be constitutionally constituted to be “heresy-hunters,” and imbibe largely the spirit of Osiander of Tübingen, who (Dorner’s Hist. Prot. Theol., p. 185, note) discovered in Arndt’s writings Popery, Monkery, Enthusiasm, Pelagianism, Calvinism, Schwenckfeldianism, Flacianism, and Wegelianism. Arndt survived the attack and still gloriously lives in the esteem of true Christian freedom, while his opponent is almost forgotten. This random illustration is taken from a vast multitude familiar to every scholar, and serves to indicate a weakness naturally inherent in some men, and who, perhaps, are scarcely answerable for its unfortunate display. Truth itself, however, requires no such picking of flaws, no harshness of language, no personality of attack, no bigoted and selfish support. She loves to hide herself in meekness, humility, and love, while the graces of the spirit surround and accompany her. The rude grasp, the rough touch even, is sure to mar the neat foldings and to spoil the downy softness and shining luster of her garments.
That this work will bring upon the author bitter and unrelenting abuse is almost inevitable, presenting as it does unpalatable truths to a proud humanity. How can this be otherwise, when even the institution of the Lord’s Supper, intended as a bond of union and love, has been made the subject of uncharitable discord, violent abuse, and miserable hatred between professed believers.
While we trust that the spirit which actuated many of the eucharistic controversies may never again arise, we are only too sensible, from treatment already experienced, that human nature remains the same. If the amiable Melanchthon did not escape, but most earnestly wished to be delivered from the rabies theologorum, how can others be safe? Even the Master himself was and is attacked, and the disciple is not above his Master. The virulence occasionally received from some quarters reminds one of the utterances of older controversialists, such as Henry VIII.’s work, Luther’s reply, and More’s rejoinder. Perhaps, like St. Austin and others, they regard such a manifestation of spirit as perfectly legitimate, desirable, and honorable. We do not quarrel with those who have inherited a taste for “bitter herbs.” Expressing ourselves candidly and fairly toward our opponents, we dare not return the epithets so liberally bestowed upon us. Two reasons prevent us: the first is, that dealing as we do “with the testimony of Jesus, which is the spirit of prophecy,” entering the sacred province of Scripture with the words of God constantly flowing from our pen, portraying the holy utterances of the Most High, it ill becomes us, when thus writing of the precious things pertaining to redemption, the kingdom of the Great King, and the ultimate glory of God, to mingle with it the painful evidences of human passion. The second is, dealing with a subject which, in the writer’s opinion, has been misapprehended by talented men, it is amply sufficient, for the elucidation and confirmation of the truth, to point out defects and exhibit statements in opposition without defaming the character or standing of any one. The latter procedure is worthy alone of a groveling jesuitical casuistry. Our names (Millenarian) have been linked with Cerinthus, heresy, etc., which is only imitating the amiable example of the Jesuit Theophilus Raynaud, who was noted for coupling his adversaries with some odious name to render them, if possible, contemptible by the comparison. It is the same trick resorted to by some Jews to wound Christ, and can only have weight with the unreflecting. To hold up the faults of opinion in others, for the sake of contrasting, explaining, and enforcing the truth, is allowable to all; especially when they are published, and thus become a sort of common property, or at least challenge the notice of others; but to hold up a man’s faults simply to make him odious is a despicable business. As Fuller (Eccl. Hist., Book X., p. 27) has wisely said: “What a monster might be made out of the best beauties in the world, if a limner should leave what is lovely and only collect into one picture what he findeth amiss in them! I know that there be white teeth in the blackest blackamoor, and a black bill in the whitest swan. Worst men have something to be commended; best men, something in them to be condemned. Only to insist on men’s faults, to render them odious, is no ingenious (sic) employment,” etc. We doubt not the ultimate fulfillment of Isaiah 66:5 in the case of many who have been thus defamed: “Hear the word of the Lord, ye that tremble at His word; your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.” This passage suggests that a mistaken zeal for God’s glory may often be the leading motive of controversial bitterness—that our “brethren” may, through such overzeal, be its willing instruments. This, alas, embitters authorship on controverted questions.
The opposition and obloquy consequent to and connected with such a discussion as follows while duly anticipated, as a heritage of the studious sons of the Church (the more marked their labors, the greater the abuse), would be less painful if it came only from infidels or the enemies of the truth, but much of it comes through those from whom, in view of a common faith and hope, we expect different treatment—at least forbearance if not charity.
Acknowledging the respectful and Christian manner in which we are spoken of by a number of our opponents, yet the simple fact is, that if any one dares to arise and call into question the correctness of popular views and propose another, one too in strict accordance with the early teaching of the Church, his motives are assailed, his piety is doubted, his character is privately and publicly traduced, his learning and ability are lowered, his position is accorded a scornful and degrading pity, by persons who deem themselves set up for the defense of the truth.
This plainness of speech the reader will pardon when he is assured that the writer, for the sake of the opinions set forth in this work, has suffered all this from the hands of “brethren,” who, by such efforts, reproaches, innuendoes, etc, have sought to lessen his influence and retard his preferment.
Precisely as the learned Mede and hundreds of others have experienced. We here enter our protest, that truth is never benefited by such conduct, and that Christianity in its most rudimentary form forbids such treatment. But in justice to the really intelligent class of our opponents, we must say that such dealings toward us do not come from the truly learned opposer—for among such the writer has the pleasure of numbering valued friends. One feature of this work will bring upon us the censure of some—viz., the candid concessions made to unbelievers who attack the Scriptures, and the acceptance of the principle of interpretation (i.e., the grammatical sense), the views entertained respecting the kingdom by John the Baptist, disciples, and early church, etc., to which the writer is forced by justice, love for the truth, and the decided, overwhelming proof presented in behalf of the same. It must be acknowledged that many facts pertaining to the kingdom, as covenanted, predicted, and preached, are either entirely ignored or most imperfectly (inconsistently) explained by Christian Apologists. But these very concessions form for us a means of logical strength, of consonant unity, of accordance with Scripture and history, that, meeting unbelief fairly and honestly upon its own ground, furnish us with the proper weapons for defending the integrity of the Word and the reputation of the first preachers of “the gospel of the kingdom,” bringing a continued verification of the Divine utterance, that
“a man’s foes shall be they of his own household.”
Of course, we expect no special favor from gross Infidels, Spiritualists, Mystics, Free Religionists, and a variety of others, whose basis necessarily leads to opposition and whose unbelief is frankly criticized. Yet even such have dealt far more justly toward us, owing to our honest conceptions of historical facts, than members who were united with us in the same church. We may suitably close this section by again referring to that noble characteristic of candor which should, above all, mark our criticism of doctrine. We select as an apt illustration of our meaning the honorable example of Professor Bush. Although in his writings an opposer of Millenarianism, he endeavors to conceal no facts, however adverse to himself, but freely gives them, being too much of a scholar to be unacquainted with them, and too much of a gentleman and Christian either to ignore, or to despise, or to deny them. Thus, e.g., he fully admits the universality of our doctrine in the first three centuries and eloquently says: “We are well aware of the imposing array of venerable names by which it (Chiliasm) is surrounded, as if it were the bed of Solomon guarded by threescore valiant men of Israel, all holding swords, and expert in war.” Unable to receive our doctrine, he still does justice to that noble list of martyrs, confessors, writers, theologians, missionaries, and others, who have held it, and finds in them the redeeming qualities of Christian integrity, faith, love, and holiness.
It is a fact, lamented by some of our ablest divines, that there must be something radically wrong in our prevailing interpretation of the Bible, which allows such a diversity of antagonistic exegesis and doctrine, and by which the truth is weakened and humbled, so that Revelation itself, by its means, becomes the object of Rationalistic and Infidel ridicule and attack, and is even sorely wounded in the house of its friends by its stumbling, conceding, but well-meaning apologetic defenders. To indicate this feeling, which prevails to a considerable extent, Dr. Auberlen (Div. Rev., p. 387) quotes Rothe as saying respecting the defects of exegesis:
“Our key does not open—the right key is lost; and till we are put in possession of it again, our exposition will never succeed. The system of biblical ideas is not that of our schools; and so long as we attempt exegesis without it, the Bible will remain a half-closed book. We must enter upon it with other conceptions than those which we have been accustomed to think the only possible ones; and whatever these may be, this one thing at least is certain, from the whole tenor of the melody of Scripture in its natural fulness, that they must be more realistic and massive.”
This is a sad confession after the voluminous labors of centuries, and yet true as it is sorrowful. We may be allowed to suggest, that the only way in which this key can be obtained is to return to the principles of interpretation adopted and prevailing in the very early history of the Christian Church, by which, if consistently carried out, the kingdom of God in its “realistic and massive” form appears as the reliable interpreter of the Word. In other words, we have no suitable key to unlock Revelation if we do not seize that provided for us in the revealed Will of God respecting the ultimate end that He has in view in the plan of redemption and the history of the world.A way is only known when the beginning and terminus are considered; a human plan can only be properly appreciated when the results of it are fully weighed: so with God’s way and God’s plan, it can only be fully known when the end intended is duly regarded. How to do this will be contained in some of the following propositions. That it will be accomplished we doubt not, and we are encouraged to labor on when such men as Dr. Dorner (p. 4, Introd., vol. 2, Hist. of Prot. Theol.), expressing the sentiments of many others, says: “There can be no doubt that Holy Scripture contains a rich abundance of truths and views, which have yet to he expounded and made the common possession of the Church,” and adds, that this will be done as the necessity of the Church requires. This, however, cannot be accomplished without long and laborious study of the Scriptures, diligent comparison of them, and inflexible abiding within the limits of their plain, grammatical teaching. We have no sympathy with that flippant, unargumentative, high-sounding, but unscriptural mode of presenting theological questions, so prevalent at the present day, by which the merest tyro of a student endeavors to elevate himself, as a teacher, above men who have been trained by grave and extended reflection, and which manifests itself by despising the teachings of the Apostolic Fathers and of the noble men of the Church, and enforces its views by an applauding of modern views and modern theories as evidences of progression in truth. The dignity of religion, the steadfastness of faith, and the reliability of the discovery of truth, must suffer by such a style, which lacks the strength imparted by a scriptural basis—a “thus saith the Lord”—being built upon the deductions of reason, with, perhaps, here and there a scripture passage thrown in by way of ornament. Give us men, who, instead of following their own fancies, or binding their faith to human utterances, availing themselves of preceding knowledge, patiently, thoughtfully, and reverently go to the very roots of questions, and in things revealed by God determinately reject everything inconsistent with such a revelation. We know that such a course demands courage and study, but in every instance when exhibited by published labors, it will command, if not the entire assent, the respect of the truly learned; for the latter, from experience, can appreciate, at least, the toil in producing such a work. Give us such men, and then we can hope to make advancement in Christian knowledge, in harmonizing the difficulties besetting theology, and in widening the domain of thought, faith, and hope.
What we want is solidity, and that, in theology, is alone attainable by having underneath as a foundation to build on the pure declarations of God. What God says is true, what man says may be true; and the truthfulness of the latter can be ascertained, its certainty demonstrated, by comparing it with that which God has declared.
If the comparison is favorable, let us accept of it; if unfavorable, then let us have the Christian manhood to reject it, no matter under whose name, patronage, or auspices it is given. Rendering the regard due to the writings of others, it does not follow that we must elevate them to the position of competitors of, or peers with, the Divine utterances. Such a test the author solicits from the reader, bringing to the consideration of the subject an impartial judgment, and weighing its value and authority in the scripture balance and not in human scales. Every sincere lover of the truth, even should his labor be rejected in part or whole, must feel honored by the institution of such a comparison.
It has, however, been the fate of some authors to be so far in advance of their contemporaries that, appreciated only by the few discerning or candid, it has required time, or the necessity of the Church, or the endorsements of a line of students to give importance and weight to their statements.While the deepest thinkers freely admit that new and valuable contributions to theology are reasonably to be anticipated, that such are absolutely required at the present juncture, and that such can only be found in the rich resources of the Word, yet it is remarkable that a contribution thus given will, especially in the hands of those whose minds are controlled by human traditions and by an exalting of Church authority above that of the Scriptures, be rejected and anathematized on the ground of its being in opposition to their preconceived and favorite formula of doctrine.Others, through indifference or an indisposition to examination, will pass it by with, probably, a momentary interest. Others again, the few tried friends of intellectual and theological effort, will give it a fair, frank, and sincere reception, and form a candid estimate of its value based exclusively upon its correspondence with the Holy Scriptures.The latter occupy the real student position—one that Dorner has aptly characterized as of “individual freedom, that indispensable medium for all genuine appropriation of evangelical truth”—a freedom only limited by Revelation. Without intending an imitation of such great writers as Bacon and others, who declared that they wrote for “posterity,” and that it would require time to “ripen” their views so as to cause their due appreciation, yet such is the subject-matter of this work, so beset and resisted by the torrent of opposing doctrine, so circumscribed by the entrenched prevailing dogmas, so unpalatable to the licentiousness of the increasing free-thinking, so unwelcomed to a proud and self-satisfied reason, that we are justly apprehensive of an overwhelming opposition to the following propositions. In this belief we are fortified by the predictions of the Word, which unmistakably teach that they will find but little acceptance with the world, and even with the Church at large, and that they will only be pondered and received by the thoughtful few. In this period of prosperity, of sanguine hope of continued and ever-increasing peace and happiness, the minds and hearts of the multitude will be closed against all appeal, all instruction. It is only when the dreadful storm of persecution and death, alluded to in several propositions, shall, when excited and marshaled by the elements and forces now at work, burst with fearful violence upon the Church, and beat with pitiless vehemence upon the heads of true, unflinching believers in Christ, that this work will find a cordial response, a hearty welcome in the breasts of the faithful. Time with its startling and terrible events will justify this publication.When the dreams of fallible man, now so universally held as the prophetic announcements of God, are swept away by stern reality; when, instead of the fondly anticipated blessedness and glory to be brought about by existing agencies, the blood of man shall again stain and steep the soil of earth with its precious crimson, then will the doctrine of the kingdom, as here taught, be regarded worthy of the highest consideration, and then will it also become a solace, hope, and joy under tribulation. But to remove the suspicion of arrogance or pride in making so strong an assertion, we may be allowed to say, that such a future estimation is not based on literary or theological merits or attainments, but solely upon a strict adhesion to and firm belief in the infallible Word of God as herein delineated under the guidance of a legitimate rule of interpretation, by which the Divine purposes relating to the Church and world are plainly and distinctly taught.
The possessions of God, even the most costly, are often given to mere children, and denied to the wise and noble. The Magi, although babes in knowledge compared with the Pharisees, came nearer to the truth than those who supposed themselves to be specially set up for its advocates.
Numerous examples attest the same and reveal the feature, that just in proportion as a man, learned or unlearned, receives and endorses the declarations of God, to the same extent will his writings have an abiding value. Especially is this true concerning the things pertaining to the future—that region, those ages known only to the Eternal, and utterly impenetrable to mere mortal vision. Hence, the writer consistently claims that his labors will not be in vain; that they will at least some day be esteemed in the degree that they sustain to the Bible. We firmly hold to the opinion, confirmed by the providences of God, that the necessity has arisen for a renewal of the early Church doctrine respecting the kingdom. If the millennial age, as conceded by a host of antagonistic writers, is near at hand, and if the kingdom in that age is such as herein portrayed, then is the kingdom itself not very distant, and then too ought we reasonably to expect—in view of its peculiar nature, prominence, aims, etc., especially of its immediate tremendous and frightful antecedent preparations, and of its becoming a net and snare for the unbelieving and wicked—that before its appearance God will raise up instruments—even if weak Jonahs—who will so distinctly announce the order of events, so vividly represent the nature of the kingdom, point out its manner of manifestation, give a precise understanding of the Church’s actual relationship to the world and this kingdom, that the Church will be prepared to endure the awful scenes awaiting her, and that the saints, called to suffer the loss of life, may, in the thus revealed will of God, find encouragement and comfort instead of disappointment and despair. With the hope of being thus honored with others as an instrument in upholding the faith of God’s dear children in the darkest period of the Church’s history, one will sadly but cheerfully endure the censures of mistaken zeal and bigotry, and give his days and years of wearisome labor as an inspiring sacrifice of love.
The doctrine herein advocated, because of its being so directly opposed to the current theology, and perhaps new in form to some readers, must not be regarded in the light of a novelty.
It is, as we shall show, far older than the Christian Church, and was ably advocated by the founders and immediate supporters of that Church. It is admitted by all scholars, that the Apostolic Fathers and many of their successors endorsed it, and that since their time eminent and pious men have taught it, and that today it is embraced in the faith of some in the various denominations of the Church. We therefore are not open to the charge of introducing a “modern novelty.” Again: men of pretensions, without perceiving the logical result of its once being universally held by the early Church, may deride this early view of the kingdom and stigmatize it as a return to “Jewish forms.” But persons of reflection, seeing how largely it is interwoven with the very life, prosperity, and perpetuity of the Church in its earliest period, and perceiving how deeply we are indebted to “Jewish forms,” even if unable to accept of its teachings, regard its faith with respect. Indeed, it is difficult to apprehend how any one can scorn that which inspired a hope that supported and strengthened the ancient steadfast witnesses for the truth, the very pillars of the Church in their sufferings, the dying martyrs at the stake, on the cross, or in the circus. Cut off the believers of this very kingdom as they existed and testified in the first, second, and third centuries, and where would be the Church? The really intelligent comprehend this, feel its force, realize their indebtedness to such believers for the perpetuation of gospel truth, and hence from such we anticipate no censure, couched in derision, in advocating what was once almost, if not entirely, universal in the Church. They are ready to acknowledge how, instead of its being a novelty and being held by weak and unreliable men, it interpenetrated the most significant and remarkable era, and how widely it was inculcated by the very teachers to whom the Church owes, under God, its growth and extension.
Some, probably, may object to the quotations as excessive or pedantic, but the reader will allow me thus to express my gratitude to and respect for others; thus to avoid the charges of misquoting or misstating writers (from which he has unjustly suffered); hence the author, book, and page are adduced to facilitate reference and indicate an intended fairness in argument, thus to aid those who are disposed to examine the affirmations in the following propositions; to show how many great and earnest thinkers have given this subject, or parts of it, their earnest attention; to evince my indebtedness to others, and avoid the appearance of so many writers of the present day, who, while under great obligations to others for valuable material, give no sign of a just recognition; to imitate the conduct of those who go forth to meet the storms of the sea, taking in a quantity of ballast to keep the bark steady among the currents and winds; to emulate the practice of writers of conceded merit, impressed by the fact tersely stated by D’Israeli (Curios. of Lit., vol. 2, p. 416), that “those who never quote, in return are seldom quoted;” to present a sense of delicacy by avoiding “the odium of singularity of opinion,” adding weight and authority to what otherwise might be regarded as doubtful; and, lastly, to avoid even by implication the application of the simile of Swift in The Battle of the Books—viz., of being like the spider weaving his flimsy nets out of his own bowels, instead of being like the bee passing over the field of nature and gathering its sweets from every flower to enrich its hive. We may be allowed to add: like the bee, however, we may justly claim, if nothing more, the industry and skill requisite in the gathering of the wax, the honey, and the building of the cells. Indeed, such is our infirmity, that we all are more or less influenced by the authority of names, and in the reading of a work chiefly composed of controverted questions given in an argumentative form, we reasonably expect an array of advocates on both sides, which imparts confidence that the author has bestowed some attention to the subject, and makes his labor, in consequence, the more valuable as an expression of opinion or a book of reference. At the same time, important as it is to the student to know and trace opinions, we are not influenced, either by their commonplaceness, axiomatic nature, or remoteness in time, to assert, as Glanvil (Lecky, Hist. of Rat., vol. 1, p. 132, note) sarcastically charged the scholars of his day, on the authority of Beza, that women have no beards, and on that of Augustine, that peace is a blessing, or to believe that common pebbles must be rare because they come from the Indies.
Finally, the form of propositions adopted avoids repetition and insures easy reference. It also gives distinctness to the numerous subjects so intimately connected with the kingdom, and it enabled the writer to abridge what otherwise would have required considerable enlargement. The design kept in view has been to give the greatest amount of information within the smallest space, resisting the temptation, often presented, of extending some salient point. The propositions, separately treated, are to be examined and criticized in the light which each one sustains in its connection with the whole. It is but a low polemical trick to detach one from the rest without indicating its relationship to others, and upon such a detachment frame a charge of error. It does not require much cunning or skill to wrest the words of any author from their connection, to misrepresent their meaning, and to hold them up to undeserved reproach. Willing to have any fault or error pointed out, it must, to give it adequate force, be done not only with a consideration of the manner and relation in which it is set forth, but also of the scriptural arguments, if any, which profess to sustain it. Otherwise, we take refuge in what Zeisius (Lange, Com., vol. 1, p. 496) says:
“If the words of Christ, who was eternal Wisdom and Truth, were perverted, why should we wonder that His servants and children suffer from similar misrepresentations.”
GEORGE N.H. PETERS SPRINGFIELD, OHIO, 1883.
Table of Contents VOLUMES I-III
Proposition 1 — The Kingdom of God is a subject of vital importance Proposition 2 — The establishment of this Kingdom was determined before, and designed or prepared from, the foundation of the world Proposition 3 — The meanings usually given to this Kingdom indicate that the most vague, indefinite notions concerning it exist in the minds of many Proposition 4 — The literal, grammatical interpretation of the Scriptures must (connected with the figurative, tropical, or rhetorical) be observed in order to obtain a correct understanding of the Kingdom Proposition 5 — The doctrine of the Kingdom is based on the inspiration of the Word of God Proposition 6 — The Kingdom of God is intimately connected with the Supernatural Proposition 7 — The Kingdom being a manifestation of the Supernatural, miracles are connected with it Proposition 8 — The doctrine of the Kingdom presupposes that of sin, the apostasy of man Proposition 9 — The nature of, and the things pertaining to, the Kingdom can only be ascertained within the limits of Scripture Proposition 10 — This Kingdom should be studied in the light of the Holy Scriptures, and not merely in that of Creeds, Confessions, Formulas of Doctrine, etc. Proposition 11 — The mysteries of the Kingdom were given to the apostles Proposition 12 — There is some mystery yet connected with the things of the Kingdom Proposition 13 — Some things pertaining to the Kingdom intentionally revealed somewhat obscurely Proposition 14 — Some things pertaining to the Kingdom not so easily comprehended as many suppose Proposition 15 — The doctrine of the Kingdom can become better understood and appreciated Proposition 16 — This Kingdom cannot be properly comprehended without acknowledging an intimate and internal connection existing between the Old and New Testaments Proposition 17 — Without study of the prophecies no adequate idea can be obtained of the Kingdom Proposition 18 — The prophecies relating to the establishment of the Kingdom of God are both conditioned and unconditioned Proposition 19 — The New Testament begins the announcement of the Kingdom in terms expressive of its being previously well known Proposition 20 — To comprehend the subject of the Kingdom it is necessary to notice the belief and expectations of the more pious portion of the Jews Proposition 21 — The prophecies of the Kingdom interpreted literally sustain the expectations and hopes of the pious Jews Proposition 22 — John the Baptist, Jesus, and the disciples employed the phrases “Kingdom of Heaven,” “Kingdom of God,” etc., in accordance with the usage of the Jews Proposition 23 — There must be some substantial reason why the phrases “Kingdom of God,” etc., were thus adopted Proposition 24 — The Kingdom is offered to an elect nation, viz., the Jewish nation Proposition 25 — The Theocracy was an earnest, introductory, or initiatory form of this Kingdom Proposition 26 — The Theocracy thus instituted would have been permanently established if the people, in their national capacity, had been faithful in obedience Proposition 27 — The demand of the nation for an earthly king was a virtual abandonment of the Theocratic Kingdom by the nation Proposition 28 — God makes the Jewish king subordinate to His own Theocracy Proposition 29 — This Theocracy, or Kingdom, is exclusively given to the natural descendants of Abraham, in their corporate capacity Proposition 30 — The prophets, however, without specifying the manner of introduction, predict that the Gentiles shall participate in the blessings of the Theocracy or Kingdom Proposition 31 — This Theocracy was identified with the Davidic Kingdom Proposition 32 — This Theocratic Kingdom, thus incorporated with the Davidic, is removed when the Davidic is overthrown Proposition 33 — The prophets, some even before the captivity, foreseeing the overthrow of the Kingdom, both foretell its downfall and its final restoration Proposition 34 — The prophets describe this restored Kingdom, its extension, glory, etc., without distinguishing between the First and Second Advents Proposition 35 — The prophets describe but one Kingdom Proposition 36 — The prophets, with one voice, describe this one Kingdom, thus restored, in terms expressive of the most glorious additions Proposition 37 — The Kingdom thus predicted and promised was not in existence when the forerunner of Jesus appeared Proposition 38 — John the Baptist preached that this Kingdom, predicted by the prophets, was “nigh at hand” Proposition 39 — John the Baptist was not ignorant of the Kingdom that he preached Proposition 40 — The hearers of John believed that he preached to them the Kingdom predicted by the prophets, and in the sense held by themselves Proposition 41 — The Kingdom was not established under John’s ministry Proposition 42 — Jesus Christ in His early ministry preached that the Kingdom was “nigh at hand” Proposition 43 — The disciples sent forth by Jesus to preach this Kingdom were not ignorant of the meaning to be attached to the Kingdom Proposition 44 — The preaching of the Kingdom, being in accordance with that of the predicted Kingdom, raised no controversy between the Jews and Jesus, or between the Jews and His disciples and apostles Proposition 45 — The phrases “Kingdom of Heaven,” “Kingdom of God,” “Kingdom of Christ,” etc., denote the same Kingdom Proposition 46 — The Kingdom anticipated by the Jews at the First Advent is based on the Abrahamic and Davidic covenants Proposition 47 — The Jews had the strongest possible assurances given to them that the Kingdom based on these covenants would be realized Proposition 48 — The Kingdom being based on the covenants, the covenants must be carefully examined, and (PROP. 4) the literal language of the same must be maintained Proposition 49 — The covenants being, in Revelation, the foundation of the Kingdom, must first be received and appreciated Proposition 50 — This Kingdom will be the outgrowth of the renewed Abrahamic covenant, under which renewal we live Proposition 51 — The relation that the Kingdom sustains to “the covenants of promise” enables us to appreciate the prophecies pertaining to the Kingdom Proposition 52 — The promises pertaining to the Kingdom, as given in the covenants, will be strictly fulfilled Proposition 53 — The genealogies of our Lord form an important link in the comprehension of the Kingdom Proposition 54 — The preaching of the Kingdom by John, Jesus, and the disciples, was confined to the Jewish nation Proposition 55 — It was necessary that Jesus and His disciples should, at first, preach the Kingdom as nigh to the Jewish nation Proposition 56 — The Kingdom was not established during the ministry of “the Christ” Proposition 57 — This Kingdom was offered to the Jewish nation, but the nation rejected it Proposition 58 — Jesus, toward the close of His ministry, preached that the Kingdom was not nigh Proposition 59 — This Kingdom of God offered to the Jewish elect nation, lest the purpose of God fail, is to be given to others who are adopted Proposition 60 — This Kingdom of God is given, not to nations, but to one nation Proposition 61 — The Kingdom which by promise exclusively belonged to the Jewish nation, the rightful seed of Abraham, was now to be given to an engrafted people Proposition 62 — This people, to whom the Kingdom is to be given, gathered out of the nations, becomes the elect nation Proposition 63 — The present elect, to whom the Kingdom will be given, is the continuation of the previous election chiefly in another engrafted people Proposition 64 — The Kingdom being given to the elect only, any adoption into that elect portion must be revealed by express Divine Revelation Proposition 65 — Before this Kingdom can be given to this elect people, they must first be gathered out Proposition 66 — The Kingdom that was nigh at one time (viz., at the First Advent) to the Jewish nation is now removed to the close of its tribulation, and of the times of the Gentiles Proposition 67 — The Kingdom could not, therefore, have been set up at that time, viz., at the First Advent Proposition 68 — This Kingdom is then essentially a Jewish Kingdom Proposition 69 — The death of Jesus did not remove the notion entertained by the disciples and apostles concerning the Kingdom Proposition 70 — The apostles, after Christ’s ascension, did not preach, either to Jews or Gentiles, that the Kingdom was established Proposition 71 — The language of the apostles confirmed the Jews in their Messianic hopes of the Kingdom Proposition 72 — The doctrine of the Kingdom, as preached by the apostles, was received by the early Church Proposition 73 —The doctrine of the Kingdom preached by the apostles and elders raised up no controversy with the Jews Proposition 74 —The belief in the speedy Advent of Christ, entertained both by the apostles and the churches under them, indicates what Kingdom was believed in and taught by the first Christians Proposition 75 —The doctrine of the Kingdom, as held by the churches established by the apostles, was perpetuated Proposition 76 — The doctrine of the Kingdom was changed under the Gnostic and Alexandrian influence Proposition 77 — The doctrine of the Kingdom, as held by the early Church, was finally almost exterminated under the teaching and power of the Papacy Proposition 78 — The early Church doctrine was revived after the Reformation Proposition 79 — The Kingdom of God, promised by covenant and prophets, is to be distinguished from the general and universal sovereignty of God Proposition 80 — This Kingdom of covenant, promise, and prediction is to be distinguished from the sovereignty which Jesus exercises in virtue of His Divine nature Proposition 81 — This Kingdom, as covenanted, belongs to Jesus, as “the Son of Man” Proposition 82 — This Kingdom is a complete restoration, in the person of the Second Adam or Man, of the dominion lost by the First Adam or Man Proposition 83 — This Kingdom is given to “the Son of Man” by God, the Father Proposition 84 — As this Kingdom is specially given to “the Son of Man” as the result of His obedience, sufferings, and death, it must be something different from His Divine nature, or from “piety,” “religion,” “God’s reign in the heart,” etc. Proposition 85 — Neither Abraham nor his engrafted seed have as yet inherited the Kingdom; hence the Kingdom must be something different from “piety,” “religion,” “God’s reign in the heart,” etc. Proposition 86 — The object or design of this dispensation is to gather out these elect to whom, as heirs with Abraham and his seed Christ, this Kingdom is to be given Proposition 87 — The postponement of the Kingdom is the key to the understanding of the meaning of this dispensation Proposition 88 — The Church is then a preparatory stage for this Kingdom Proposition 89 — Christ, in view of this future Kingdom, sustains a peculiar relationship to the Church Proposition 90 — Members of the Church who are faithful are promised this Kingdom Proposition 91 — The Kingdom of God is not the Jewish Church Proposition 92 — This Kingdom is not what some call, “the Gospel Kingdom” Proposition 93 — The covenanted Kingdom is not the Christian Church Proposition 94 — The overlooking of the postponement of this Kingdom is a fundamental mistake and fruitful source of error in many systems of Theology Proposition 95 — If the Church is the Kingdom, then the terms “Church” and “Kingdom” should be synonymous Proposition 96 — The differences visible in the Church are evidences that it is not the predicted Kingdom of the Messiah Proposition 97 — The various forms of Church government indicate that the Church is not the promised Kingdom Proposition 98 — That the Church was not the Kingdom promised to David’s Son was the belief of the early Church Proposition 99 — The opinion that the Church is the predicted Kingdom of the Christ was of later origin than the first or second century Proposition 100 — The visible Church is not the predicted Kingdom of Jesus Christ Proposition 101 — The invisible Church is not the covenanted Kingdom of Christ Proposition 102 — Neither the visible nor invisible Church is the covenanted Kingdom Proposition 103 — This Kingdom is not a Kingdom in “the third heaven” Proposition 104 — The Christian Church is not denoted by the predicted Kingdom of the prophets Proposition 105 — The Lord’s Prayer, as given to the disciples, and understood by them, amply sustains our position Proposition 106 — Our doctrine of the Kingdom sustained by the temptation of Christ Proposition 107 — The passages referring to heaven in connection with the saints, do not conflict with, but confirm, our doctrine of the Kingdom Proposition 108 — The formula, “Kingdom of heaven,” connected with the parables, confirms our doctrine of the Kingdom Proposition 109 — An examination of the passages of Scripture, supposed to teach the Church-Kingdom theory, will confirm our doctrine of the Kingdom Proposition 110 — The passage most relied on to prove the Church-Kingdom theory, utterly disproves it Proposition 111 — The Kingdom being identified with the elect Jewish nation, it cannot be established without the restoration of that nation Proposition 112 — The Kingdom, if established as predicted, demands the national restoration of the Jews to their own land Proposition 113 — The connection of this Kingdom with Jewish restoration necessitates the realization of their predicted repentance and conversion Proposition 114 — This Kingdom being identified with the elect Jewish nation, its establishment at the restoration embraces the supremacy of the nation over the nations of the earth Proposition 115 — The Kingdom is not established without a period of violence and war Proposition 116 — This Kingdom is a visible, external one, here on the earth, taking the place of earthly Kingdoms Proposition 117 — The Kingdom of God re-established, will form a divinely appointed, and visibly manifested, Theocracy Proposition 118 — This view of the Kingdom is most forcibly sustained by the figure of the Barren Woman Proposition 119 — The Kingdom of God is represented, in the Millennial descriptions, as restoring all the forfeited blessings Proposition 120 — This Kingdom, with its Millennial blessings, can only be introduced through the power of God in Christ Jesus Proposition 121 — This Kingdom, of necessity, requires a Pre-Millennial Personal Advent of Jesus, “the Christ” Proposition 122 — As “Son of Man,” David’s Son, Jesus inherits David’s throne and kingdom, and also the land of Palestine Proposition 123 — The Pre-Millennial Advent and accompanying Kingdom are united with the destruction of Antichrist Proposition 124 — This Kingdom is delayed several thousand years, to raise up a nation or people capable of sustaining it Proposition 125 — The Kingdom to be inherited by these gathered saints requires their resurrection from the dead Proposition 126 — In confirmation of our position, the Old Testament clearly teaches a Pre-Millennial resurrection of the saints Proposition 127 — In support of our view, the Apocalypse unmistakably teaches a Pre-Millennial resurrection of the saints Proposition 128 — The language of the Gospels and Epistles is in strict accord with the requirements of a Pre-Mill. resurrection Proposition 129 — The Jewish view of a Pre-Mill. resurrection, requisite for the introduction of the Messianic Kingdom, is fully sustained by the grammatical sense of the New Testament Proposition 130 — This Kingdom is also preceded by a translation of living saints Proposition 131 — This Kingdom embraces the visible reign of Jesus, the Christ, here on earth Proposition 132 — This view of the Kingdom confirmed by the judgeship of Jesus Proposition 133 — This view of the Kingdom fully sustained by the “Day of Judgment.” Proposition 134 — Our view of the Judgment (and, as a consequence, that also of the Kingdom) is fully sustained by the passage of Scripture, Matt. 25:31–46 Proposition 135 — The doctrine of the Kingdom in full accord with the scriptural doctrine of the judgment of believers Proposition 136 — The doctrine of the Kingdom in agreement with the doctrine of the intermediate state Proposition 137 — This doctrine of the Kingdom sustained by the phrase “the world to come” Proposition 138 — This doctrine of the Kingdom fully corroborated by “the day of the Lord Jesus, the Christ” Proposition 139 — The Theocratic-Davidic Kingdom, as covenanted, is sustained by what is to take place in “the morning” of “the day of the Christ” Proposition 140 — The doctrine of the Kingdom confirmed by the phraseology of the New Testament respecting “the end of the age” Proposition 141 — This Kingdom necessarily united with the perpetuity of the earth Proposition 142 — The Kingdom being related to the earth (extending over it), and involving the resurrection of the saints (in order to inherit it), is sustained by the promise to the saints of inheriting the earth Proposition 143 — The early church doctrine of the Kingdom is supported by “the Rest,” or the keeping of the Sabbath, mentioned by Paul Proposition 144 — This Kingdom embraces “the times of refreshing,” and “the times of the restitution of all things,” mentioned Acts 3:19–21 Proposition 145 — This Kingdom includes “the regeneration” of Matt. 19:28 Proposition 146 — This Kingdom is associated with the deliverance of Creation Proposition 147 — This Kingdom is preceded by a wonderful shaking of the heavens and the earth Proposition 148 — This Kingdom embraces the New Heavens and New Earth Proposition 149 — This Kingdom is preceded by the conflagration of 2 Pet. 3:10–13 Proposition 150 — The establishment of this Kingdom is not affected by the extent of Peter’s conflagration Proposition 151 — This Kingdom is identified with “the New Heavens and New Earth” of Isa. 65:17 and 66:22; 2 Pet. 3:13; and Rev. 21:1 Proposition 152 — This Kingdom is connected with the perpetuation of the human race Proposition 153 — This view of the Kingdom, with its two classes (viz., the translated and resurrected saints, glorified, forming one class, and mortal men the other), is forcibly represented in the transfiguration Proposition 154 — This Theocratic Kingdom includes the visible reign of the risen and glorified saints, here on the earth Proposition 155 — This Kingdom exhibits Jesus not only as “the King,” but also as “the Priest” Proposition 156 — The doctrine of the Kingdom enforces the future priesthood of the saints Proposition 157 — This doctrine of the Kingdom enforces the future ministrations of angels Proposition 158 — The doctrine of the Kingdom aids in locating the Millennial period Proposition 159 — This Theocratic Kingdom of the Lord Jesus, the Christ, will never come to an end Proposition 160 — This Kingdom will be set up in the divided state of the Roman Empire Proposition 161 — This Kingdom will not be re-established until Antichrist is overthrown Proposition 162 — This Kingdom will be preceded by a fearful time of trouble, both in the Church and the world Proposition 163 — This Kingdom revealed will be preceded by the predicted “Battle of that great day of God Almighty” Proposition 164 — This Kingdom ends the Gentile domination Proposition 165 — The doctrine of this Kingdom enables us to form a correct estimate of human governments Proposition 166 — The rudimentary reorganization of the Kingdom will be made at Mount Sinai Proposition 167 — The re-establishment of this Kingdom embraces also the reception of a New Revelation of the Divine Will Proposition 168 — This Kingdom has its place of manifested royalty Proposition 169 — The Theocratic Kingdom includes the marriage of Christ to the New Jerusalem Proposition 170 — This doctrine of the Kingdom fully sustained by “the Father’s house” of John 14:2 Proposition 171 — This Kingdom is connected with the Baptism of the Holy Ghost (Spirit) and of Fire. Proposition 172 — This Kingdom, when restored, does not require the re-introduction of bloody sacrifices Proposition 173 — The Kingdom of the Lord Jesus may be near at hand Proposition 174 — This Kingdom of the Messiah is preceded by, and connected with, signs Proposition 175 — The doctrine of the Kingdom is greatly obscured and perverted by the prevailing one of the conversion of the world prior to the Advent of Jesus Proposition 176 — Our doctrine of the Kingdom embraces the conversion of the world, but in the Scriptural order Proposition 177 — This doctrine of the Kingdom will not be received in faith by the Church, as a body Proposition 178 — This doctrine of the Kingdom, and its essentially related subjects, are so hostile to their faith, that numerous organized religious bodies totally reject them Proposition 179 — The doctrine of the Kingdom, or essentials of the same, are directly allied by various bodies with doctrines that are objectionable, and hence are made unpalatable to many Proposition 180 — This doctrine of the Kingdom will not be received in faith by the world Proposition 181 — Our doctrinal position illustrated and enforced by the Parable of the Ten Virgins Proposition 182 — This Kingdom embraces “the One Hope” Proposition 183 — The doctrine of the Kingdom, and its related subjects, have a direct practical tendency Proposition 184 — In this Kingdom will be exhibited a manifested unity Proposition 185 — This doctrine enforces that of Divine Providence Proposition 186 — This doctrine of the Kingdom sustained by the Analogy of Scripture, the Analogy of Faith, and the Analogy of Tradition Proposition 187 — This doctrine of the Kingdom gives coherency to the Gospels, and indicates the unity of design in each of them Proposition 188 — This doctrine indicates the unity of the Epistles Proposition 189 — It is only through this doctrine of the Kingdom that the Apocalypse can, or will, be understood and consistently interpreted Proposition 190 — Our views sustained by the addresses to the Seven Churches Proposition 191 — Our doctrine enforced by the general tenor of the Apocalypse Proposition 192 — This doctrine of the Kingdom greatly serves to explain Scripture Proposition 193 — This doctrine of the Kingdom meets, and consistently removes, the objections brought by the Jews against Christianity Proposition 194 — This doctrine of the Kingdom materially aids to explain the world’s history Proposition 195 — This doctrine of the Kingdom may, analogically, give us a clew to the government of other worlds Proposition 196 — This doctrine of the Kingdom gives us a more comprehensive view of the work of Christ for Redemptive purposes Proposition 197 — This Kingdom, although visible with a world-dominion, being Theocratic, is also necessarily spiritual Proposition 198 — The doctrine of the Kingdom confirms the credibility and inspiration of the Word of God Proposition 199 — This doctrine of the Kingdom materially aids in deciding the great Christological question of the day Proposition 200 — While the Kingdom is given to Jesus Christ as “the Son of Man,” He becomes thereby the actual Representative of God, manifesting God in the person of One related to humanity Proposition 201 — If a Kingdom such as is covenanted to “the Son of Man,” David’s Son, is not set up, then God’s effort at government, in and through an earthly rulership, proves a failure Proposition 202 — If the Kingdom of “the Son of Man,” as covenanted, is not established, then the earth will lack in its history the exhibition of a perfect government Proposition 203 — The exaltation of the Christ is not lessened or lowered by thus referring the promises of the Kingdom to an outward manifestation in the future Proposition 204 — Such a view gives definiteness and a continued exaltation to the human nature of Christ, and indicates the majestic relationship that it sustains throughout the ages to the race of man Proposition 205 — The doctrine of the Kingdom materially aids us in preaching “the Christ,” the distinctive “Messiah” Proposition 206 — This earth will yet witness the re-establishment of a glorious Theocracy—a Theocracy in its perfected form Proposition 207 — CONCLUSION
“And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one was born first.” But as he drew back his hand, behold, his brother was born. And she said, “What a breach you have made for yourself!” Therefore his name was called Perez. Afterward his brother was born with the scarlet thread on his hand, and his name was called Zerah.”
AWT אֽוֹת [ Sign, Mark ] is translated 79 times in the Bible.
Aramaic equivalent in the TaNaK: את AT; Aleph, Tav
The First and The Last Letters of the Hebrew Alphabet
“The Alpha and The Omega”
“I AM the Alpha and the Omega, the first and the last, the beginning and the end.” Revelation 22:13-14
If I say, “Surely the darkness shall cover me, and the light about me be night,” Even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you. For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.
KING DAVID
The Secret King of Isaiah Nine Six The Spirit of David I AM YHWH 2Sam23:2 252 Gelson 72 27
Now therefore, if you will indeed obey My Voice and keep My Covenant, you shall be My Treasured Possession among all peoples; for the whole Earth is mine; וְעַתָּ֗ה אִם־שָׁמֹ֤ועַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כָּל־הָאָֽרֶץ
The whole Earth is Mine לִ֖י כָּל־הָאָֽרֶץ
S 386 O 98 R 26 SV 50426 [ N50 383+43 | 4×26 YHWH 104 3848 ]
380 381 382 383 384 385 386 387 388 389 | 3 4 3
= 3845 + △ = 3848 Universe
383 GLSN
384 GELSN
385 GELSON
386 YESHUA
David 14 × 7 = 98 × 35 Biblical Generation = 3430
1377 Universe Evolution | 1369[98]
THE CENTRALITY OF ISRAEL
Occasionally, I watch some of the messages from Jewish Synagogues posted online. I recently watched this one from Rabbi Leder at the Wilshire Boulevard Temple, a Reform Judaism Synagogue. I stopped watching, listening to the messages from Christian Churches a long time ago, after my complete exit from work and training in the waters of perverted pagan Christianity.
The Jewish Yeshua [ Jesus ], Son of David, The Spirit of David incarnated, also attended and taught in synagogues [ gatherings for Torah study. ]
“And He came to Nazareth, where He had been brought up. And as was His custom, He went to the synagogue on the Sabbath day, and He stood up to read.” Luke 4:16-30
In his message, Rabbi Leder starts by stating that he will share the fundamental things he learned about Judaism, quickly moving to his first point: The Centrality of Israel. This immediately caught my attention and desire to watch and hear the rest of his message, for Israel is the Central Theme of our lives, the Central Theme of the Sacred Texts from Genesis through Revelation, The Cause of Building the Kingdom of God on Earth, which is the literal Kingdom of Israel.
“For he [ Abraham ] was looking forward to the city which hath foundations whose designer [ architect ] and builder is God.” Hebrews 11:10
Foundation 54 Occurrences in the KJV | Foundations 32 Occurrences in the KJV
54 × 37 = 1998 mi = Abraham’s Journey = Genesis 1:1 A
32 Mystical Paths of Wisdom Circle
“The city had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates, the Names of the Twelve Tribes of the Sons of Israel were inscribed … And the wall of the city had twelve foundations, and on them were the twelve names of the Twelve Apostles of the Lamb.” Revelation 21:12-14
The Rabbi then proceeds with the story of a wedding ceremony he would perform for a newly engaged Jewish couple. He then says that as he was going over the structure and content of the ceremony with them, the couple exclaimed:
“Rabbi, we get that when the ceremony says the people of Israel, it means the Jewish people. Because when these blessings were written, there was no State of Israel. But a lot of our friends are going to think you are going to talk about modern Israel. So, we would rather you not say ‘Israel’ in our ceremony.”
Rabbi Leder then goes on to express that the exchange with the newly engaged couple confirmed a terrible truth, and he says, “We are losing our children.”
ISRAELITES WITH TRUE KINGDOM OF ISRAEL IDENTITY
Both the House of Judah and The House of Israel failed to raise generation after generation of Israelites with a very strong Israelite IDENTITY, with a solid understanding of the CAUSE to build the Kingdom of Heaven on Earth. Covenanted Israelites with the Spiritual Developmental Level in which, BORN FROM ABOVE, infused with the Life-Light of the Eternal Father [ YHWH ], they are guided into all TRUTH, including in the intuitive knowledge of who the CHOSEN BY YHWH [ Deuteronomy 17:15 ] Political King of Israel is; The King chosen by Heaven to uphold the Universal Laws of the Kingdom of Heaven, to lead Isaachians, Israelites, in the multigenerational process of continuing the work started through Abraham, Isaac, Jacob; to lead in the the work of building the Kingdom of Heaven on Earth, which is the Literal Kingdom of Israel.
Matthew 2:2 “Where is he that is born King of the Jews? For we have seen His star in the east, and are come to worship him.” The One Anointed [ Messiah, with the Christ Anointing ] to continue leading the PROJECT of Building the Kingdom of Heaven on Earth.
Jeremiah 33:17 “For thus saith YHWH; David shall never want a man to sit upon the throne of the House of Israel;”
In Matthew 2:2 is the story of the wise men who knew about the previous incarnation of The Messiah, understood the times [ 1 Chronicles 12:32; Matthew 16:3 ], the prophecies, and knew the exact time and location in which a promised Son of David was born. That was part of the Truest Story on Earth, the previous phase, started more than 2026 years ago.
THE TORAH IS SCIENTIFICALLY ACCURATE
The Torah is an exact and scientifically accurate collection of Sacred Texts. The events of the Kingdom of Heaven, as also written in the Sacred Texts, are scientifically accurate events. Faithful Jews kept the Original Torah, the most important “Document” on Earth containing the Original Kingdom Covenants. This world must be grateful for the Jews who kept the Original Torah, Book of Covenants, … intact, in a world that hates Light and Truth.
I remember talking to a group of Christianity disciples, and as we were discussing the reality of the Sacred Texts, he asked me: “You don’t believe that those stories are literal stories, do you? They are allegories.”
Abraham literally journeyed from Ur, to Harran, to Zoan, forming a perfect 1998 miles triangle [ 54×37 ] equivalent to the Hebrew gematria value of the text in Genesis 1:1, part A: “At first created Elohim the Heavens.” Abraham’s literal journey from Zoan to Hebron, 193.77 miles, which is equivalent to the Genesis 1:1 part B text: “and The Earth.” 19×37 703. 19, Ordinal value for “And The Earth,” and 3×7×7 = 147 for “The Root of David” in Greek.
Before the exile of Judah in 422 BC [ John 4:22 ], there was no “Judaism” as the sects known today. After the dispersion of the Ten Tribes of the Northern Kingdom of Israel, as referred to by Yeshua as “The Lost Sheep of the House of Israel,” and the dispersion of other Jews [ Judah ] who also left the Main Center area, the understanding of the Sacred Texts, the beliefs, the collective practices of most Jews who remained in the Southern Kingdom of Israel, in Judah, was still centered in the Kingdom of Israel, in the firstborn Nation of Israel, in JeruSalem, originally created to be the Main Center of the Kingdom of Heaven on Earth.
After the exile of Judah, without JeruSalem, without the Temple, the Rabbis reinterpreted the teachings of the Torah — adaptations — to fit into the new context of the Jews in exile. Judaism was then created similarly to the Judaism sects known today. Currently, Judaism, as a “mere religion” without the Centrality of Israel, of the Kingdom of Heaven on Earth, is also fragmented into four main groups, or sects: Orthodox, Reform, Conservative, and Reconstructionist.
Reform Judaism emerged first in the mid-19th century, followed by Conservative Judaism as a middle ground, then Orthodox Judaism solidifying its practices, and finally Reconstructionist Judaism developing in the early 20th century.
FLAWED GOVERNMENTS, BEASTS
In his message, Rabbi Leder briefly talks about the flawed governments of the United States and of the State of Israel. But it is dumbfounding that as most Rabbis or leaders from the Christian side of “Judeo-Christianity”, as most individuals from both, House of Judah and Lost Sheep of the House of Israel, there seemed to be very little understanding and public acknowledgement that the current governments in both, the United States of America and in State of Israel, as well as in other Isaachian Nations, are violations of the Covenant with YHWH. The governments are BEASTS contrary to the Kingdom of Heaven.
This is a very basic understanding, as the Jew Daniel had and was explicit about it, which Jews from the House of Judah, and Isaachians from the House of Israel, should have. A very understanding which “Christians” who claim to worship the King Jesus of the Sacred Texts, the Messiah of a Kingdom which is not the BEASTS, should have, but they don’t. Their very “Christian” places of worship are violations of the Covenants with the Kingdom of Heaven. They are the “Golden Calves”, prostituted false religions misleading, deceiving Isaachians, teaching LIES.
JEWISH HATRED
Rabbi Leder then talks about the problem of Jewish hatred, and how even Jews engage in anti-Jewish rhetoric. He states the truth that Rabbis claim that the Second Temple in JeruSalem fell in the year AD 70 not because of the Romans, but primarily because of Jewish infighting — Jew against Jew — which is absolutely True.
Many Jews in the Southern Kingdom of Judah around that time became enlightened enough to discern and to receive The Light. In fact, most of the early believers in The Spirit of David incarnated in Yeshua, The Messiah, were Jews. But a significant number of Jews, including most in the leadership of the priesthood, were not enlightened enough to understand reality from a Higher Vantage point, including the Wisdom [ Chochmah ] to intuitively know, and the integrity to seek the Knowledge [ Binah ] about the previous time of visitation by The Light.
Genesis 1:1-5; John 1:1-5,6-11; Luke 19:44
THE MOST ANTI-JEWISH ACT
The most anti-Jewish act against Jews was not performed primarily by non-Jewish people, it was performed by Jews. The most anti-Jewish act perpetrated by Jews that many Jews still have to acknowledge — the delivering of The Incarnated Messiah, Son of David, the One prophesied and recorded in the Sacred Texts, expected by the pious Jews adherents to the teachings of the Torah, Prophets, and Writings of the Sacred Texts, the incarnated Eternally Covenanted King of Israel, to be crucified by non-Jews, by the Romans. The Jewish leaders betrayed the Jewish people, the Kingdom of Israel, by betraying, by delivering YHWH’s chosen King, the Son of David, to be crucified by the Romans.
Isaiah 7:13 And he said, “Hear then, O House of David! Is it too little for you to weary men, that you weary my God also?”
Isaiah 7:14 Therefore YHWH HimSelf will give you a sign. Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.
Isaiah 53:5 But He was pierced for our transgressions; He was crushed for our iniquities; upon Him was the chastisement that brought us shalom, and with His wounds we are healed.
Psalm 22:16 For dogs encompass Me; a company of evildoers encircles Me; they have pierced My hands and feet—
Zechariah 12:10 And I will pour out on the House of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on Me, on Him whom they have pierced, they shall mourn for Him, as one mourns for an only child, and weep bitterly over Him, as one weeps over a firstborn.
Luke 24:25 And He said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken!
Luke 24:26 Was it not necessary that the Messiah should suffer these things before entering into His splendor [ before the fulfillment of the entire Vision ]?”
Luke 24:44 Then He said to them, “These are My words that I spoke to you while I was still with you, that everything written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
Testament of Levi 16:1-5 “Now I have come to know that for seventy weeks you shall wander astray and profane the priesthood and defile the sacrificial altars. You shall set aside the Law and nullify the words of the prophets by your wicked perversity. You persecute just men: and you hate the pious; the word of the faithful you regard with revulsion. A man who by the power of the Most High renews the Law you name ‘Deceiver,’ and finally you shall plot to kill Him, not discerning His eminence; by your wickedness, you take innocent blood on your heads. I tell you, on account of Him your holy places shall be razed to the ground. You shall have no clean place, but you will be as a curse and a dispersion among the nations until He shall visit you, once more, and in compassion shall take you back.”
Matthew 26:47-[59]-68 “Now the chief priests and the whole council were seeking false testimony against Yeshua that they might put Him to death,”
Jews delivered the incarnated Jewish Eternal King, The Spirit of David, to be crucified by the Romans — that was the main reason for the destruction of JeruSalem, The City of the Great King, Ezekiel 15-16, Matthew 5:34-35.
Luke 19:44 [ D-Day 1944 ] “They will tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”
PERVERSION OF THE KINGDOM AND PRIESTHOOD
Many who know the story of the Kingdom of Israel know about the perversion of the Kingdom and of the Priesthood on the side of Judah. How King Solomon violated the Covenant with YHWH, building pagan temples, places of pagan worship, false priesthoods.
1 Kings 11:4–6 For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to YHWH his Elohim, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. So Solomon did what was evil in the sight of YHWH and did not wholly follow YHWH, as David his father had done. Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. And so he did for all his foreign wives, who made offerings and sacrificed to their gods.
Many also know that the House of Israel, the Northern Kingdom was dissolved and dispersed primarily because of the perversion and prostitution of the Northern Kingdom and Priesthood by corrupt leadership. King Jeroboam, motivated by selfish political reasons, instituted two different places of false worship, Golden Calves, in the Northern Kingdom of Israel.
1 Kings 12:25-33 “… And he set one in Bethel, and the other in Dan … He also made temples on high places and appointed priests from among all the people, who were not of the Levites … He went up to the altar that he had made in Bethel on the fifteenth day in the eighth month, in the month that he had devised from his own heart [ not from YHWH, Eternal King ]. And he instituted a feast for the people of Israel and went up to the altar to make offerings.”
POST YESHUA CORRUPTION
As we look at the history of Isaachian Nations, after the incarnation of The Spirit of David on September 11, 3 BC [ 22 Elul 3758 ], after the crucifixion and ascension on April 1, 32 [ 14 Nissan 3792, the Day of the Passover, instituted in the Torah, as observed by most Jews ], with the growth of believers in the Messiah, and in the Message of the Kingdom of Heaven, the period of time after Yeshua was not very different from the times of Jeroboam’s Golden Calves, in terms of corrupt political and religious leadership.
The Message of Yeshua about the Kingdom of Heaven, was about the Authentic Kingdom of Israel as promised to Abraham, the Nation which began to be formed as a Kingdom through Moses, … the Kingdom of the first Golden Age of Israel during the time of David and Solomon, when the promise of building a Place for the NAME of YHWH Elohim was fulfilled [ Deuteronomy 12:10-11; 2 Chronicles 7:16 ].
After the crucifixion and ascension, as the Message about Yeshua, the Son of David, began to spread, and the number of believers in The Messiah, on His Message about the reality of the Kingdom of Heaven, The Kingdom of Israel, continued to grow, even after killing many believers in Yeshua, Rome could not suppress the growth, and Constantine, a pagan High Priest even unto his death, “Pontifex Maximus”, incorporated “Christianity” merely as one of the religions of the pagan Roman Empire.
THE “CHRISTIANITY” FRAUDS
An Authentic Conversion to The Messiah as King of Kings, and to the Kingdom of Heaven, the receiving of the Life-Light, of the Spirit, would mean that the Roman Emperor would have eliminated all pagan religions from the empire, and would have sought to adhere to the teachings of the Torah, to the Laws of the Kingdom of Heaven, as the House of Israel under the leadership of Jeroboam was also supposed to have done.
But Constantine’s “Christianity” was, unfortunately, a fraud. Like the pagan “Christianity” of the Anglican Monarchy is also a fraud. Like the “Christianity” of the United States’ beast leaders are frauds. Not the Authentic, Genuine “Christianity” of the Jesus, Son of David, King of the Kingdom of Israel, upholder of the TaNaK, Principles, Statutes, Commandments, … to build the True Kingdom of Heaven, on Earth as it is in Heaven.
The counterfeit versions of Judeo-Christianity, or Judeo-Messianism, do not do the works of Abraham. “The works of Abraham,” John 8:39, by the Sons of Abraham, born from Above as Abraham was, and faithful to the Cause of building the Kingdom of YHWH on Earth.” Not just sons of Abraham in the flesh without the Spiritual Dimension, without the Unity with YHWH, and without the faithfulness to spread the True Message about the Kingdom of Heaven and to build YHWH’s Kingdom on Earth, as Covenanted Abraham was committed to doing, as he was looking forward to the City, JeruSalem, whose artchitect and builder is YHWH Elohim.
As the priesthood was also perverted in the Kingdom of Israel, in the time of Jeroboam and forward, the Roman Empire also perverted the teachings of the Sacred Texts.
As Jeroboam, motivated by selfish politics against Judah also created false traditions, the Romans, later forming the Roman Catholic Church, also created perverted laws and false teachings, including against the Jews, and against the Kingdom of Heaven, against Light and TRUTH. Perverted teachings, LIES, such as the concept that the “Old Testament” [ The Torah, The Prophets, and Writings; TaNaK; Luke 24:44; Matthew 5:17-20 ] is obsolete, to invalidate the truths and prophecies about the literal Kingdom of Israel, which includes the Jews, and the final triumph of Judah as the Center of the Kingdom of Israel [ House of Judah [ Zerah and Pharez ] and House of Israel Nations ] on Earth.
RAISING JEWS, ISRAELITES
After making his point about Jewish hatred, and about how even Jews engage in anti-Jewish rhetoric, Rabbi Leder expresses that the single best thing to be done about this problem is to raise generation after generation of “great” Jews. That is part of the solution for the problem. We must raise generation after generation of great Jews, House of Judah, and of Israelites including the House of Israel Nations.
THE THREE PILLARS OF JUDAISM
Continuing his message, Rabbi Leder talks about the Three Pillars of Judaism:
TORAH
AVODAH
GEMILUT HASADIM
TORAH
“We need Torah and so does the world.” the Rabbi said.
Israelites, Isaachians, need the Torah to build the True Kingdom of Heaven on Earth, promised to and re-started through Abraham. This Kingdom is the ONLY TRUE hope for this world.
Genesis 17:6 “And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.” KJV
Genesis 22:18 “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My Voice.” KJV
Genesis 26:4-5 “And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.” KJV
Luke 24:44 “And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” [ Torah, Prophets, and Writings; TaNaK ] KJV
“… every noble idea in Western Civilization, every decent thing you can think of, comes directly from the Torah …” Rabbi Leder
The Universe, the Whole Earth came into existence from the Torah. As it is said by Jewish sages, “When G-d wanted to create the universe, He looked into the Torah to create it,” meaning, He consulted the divine blueprint of creation that is embodied within the Torah text. Revelation 11:19
THE UNIVERSE “By faith we understand that the Universe was created by THE WORD OF GOD, so that what is seen was not made out of things that are visible.” Hebrew 11:3
The Rabbi then said that “We cannot stand without the Torah.” As a matter of fact, Creation cannot stand without the Torah, without the WORD OF GOD. Creation was created and is sustained by the WORD OF GOD.
AVODAH: Work and Prayer. “To serve God.”
You are not the Uncreated Creator of the Universe, but “You are gods, you are Sons of the Most High.” Psalm 82:6. “Without acknowledging that there is a Power, a Oneness from which all things come and all things return, that there is a glory and a purpose and a meaning to existence, without that humility and awe, we cannot stand.” Rabbi Leder
Luke 4:8 “It is written, ‘You shall worship YHWH your Elohim and serve Him only'”
Deuteronomy 6:13 “Reverence YHWH your Elohim, serve Him only and take your oaths in His Name”
With the current governments, most Isaachians have been blindly serving the BEAST. With pagan Christianity, most Isaachians were serving pagan “Sunday” Mithra, not YHWH and the CAUSE of building the Global Kingdom of YHWH, of the King Jesus [ Jewish Yeshua ] Christian falsely worship, on Earth as it is in Heaven.
GEMILUT HASADIM: Deeds of Loving-Kindness.
Rabbi Leder talked about Tikkun Olam, and how mere acts of kindness without TORAH, without AVODAH, is misguided.
THE SYNAGOGUE AND THE MAIN CITY
“Finally,” said the Rabbi, “The Synagogue,” which is the place for gathering to collectively study, to learn THE WORD OF GOD, to “raise” True Israelites knowledgeable of Who God Is, of Who They Are, and of the Higher Purpose, CAUSE to build the Kingdom of Israel on Earth as it is in Heaven. Synagogues, as part of the Global Kingdom of Israel, teaching about the Kingdom of Israel, about the Centrality of Israel, the Center of the Kingdom of Heaven on Earth, with the True Temple of YHWH as the EpiCenter JeruSalem, the Eternal City, with a Chosen People of the Eternal City, center of the Global Kingdom.
Although the Jewish Jesus also grew up attending a Synagogue, JeruSalem, Israel’s Capital, was the EpiCenter.
Luke 2:22-40 “And when the days of her purification according to the law of Moses were accomplished, they brought Him to Jerusalem, to present Him to YHWH;”
Deuteronomy 16:16 “Three times in a year shall all thy males appear before YHWH thy Elohim in the place which He shall choose; in the Feast of Unleavened Bread, and in the Feast of Weeks, and in the Feast of Tabernacles: …”
Matthew 5:34-35 “Nor by the earth; for it is His footstool: neither by JeruSalem; for it is the City of The Great King.”
In a Synagogue, learning Truth about the Kingdom of Heaven, Isaachians also learn that the tithe, for instance, is to be taken to the One Legitimate Center place of Worship, a Sacred Place, the Center of the Kingdom of Heaven on Earth. Unlike the lies of pagan Christianity, sandhouses of lies, running tax-exempt SCAMS, FRAUDS, misusing the Sacred Text to coerce or manipulate people to give tithes, offerings to their false centers, when it is meant to be for the Center of the Kingdom of Israel, to build the literal True Kingdom of Israel on Earth.
Deuteronomy 12:1-7 “But you shall seek the place that YHWH your Elohim will choose out of all your tribes to put His NAME and make His habitation there. There you shall go, and there you shall bring your burnt offerings and your sacrifices, your tithes and the contribution that you present, your vow offerings, your freewill offerings, and the firstborn of your herd and of your flock.”
Matthew 21:12 “And Jesus entered the Temple and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.”
21×12 Gelson 252 72 27 Fractal Pattern
Synagogues, not meant to be replacements for the Main Center Temple, are places to raise Israelites from the House of Judah and from the House of Israel. To raise generation after generation of Jews and of Israelites, restoring the identity of the Lost Sheep of the House of Israel, their lost IDENTITY and Higher Calling to assemble the Israeli Nations as the Kingdom of God on Earth, to return to the Kingdom Path.
CONVERSATIONS WITH ISAACHIANS
Conversation with a Young Jewish Couple
During the past years, I had the chance to meet in person and to have conversations with several Isaachians from both “The Lost Sheep of the House of Israel” as well as Jews from the House of Judah. Jews know they are Jews, although many do not know what to be a Jew really is. But most Isaachians, Israelites from the Lost Sheep of The House of Israel, have no idea they are Covenanted Israelites, descendants of Abraham, Isaac, Jacob, of the “Lost 10 Tribes of the House of Israel.” They are lost.
One brief conversation I had with a certain young adult Jew who was with his wife and their young baby boy at a coffee shop remained with me. As we talked, he told me about his experience growing up in a traditional Jewish family, and how he was radically excluded from his family, cut off from his inheritance, etc, for wandering outside of Judaism, as he was searching for unanswered questions. He shared with me that he was reading the book “Hearing God” by Dallas Willard, really curious about the idea of being able to converse with God. He also told me that the one of the main things that prompted him to search for answers to unanswered questions outside of Judaism was the fact that as he concluded reading the part of the story written in the Torah, there had to be a continuation, and he felt that Judaism was incomplete. Judaism was stuck in a past time of the development of the story, without the continuation, and without an “ending.”
This reminds all that Judaism, after the adaptations for the exiled Jews, also lost track of the continuation of the project of building the Literal Kingdom of Heaven on Earth, the Kingdom of Israel. It failed to assimilate the reality of the Sacred Texts with the reality of the process of exile and return to the Main Center.
The God of the Sacred Texts, the God of Abraham, Isaac, Jacob, is the OmniPresent Life-Light which permeates and penetrates all the inner spaces of creation, closer than a breath. Covenanted Sons of God, Isaachians, can develop a conversational experience with the Life-Light. To perceive His OmniPresence, to “see” Him, and to “hear” God.
Jeremiah 29:13; 1 Kings 19:12; Isaiah 30:21; John 10:[27]
The Sons of Light, born from Above, John 3:3, know the Voice of the Life-Light, and they follow the Life-Light, wherever they are, through the phases of the 10,000 years project to build the Kingdom of Heaven on Earth.
As the Jewish young adult man was sharing his thoughts, I remembered how his words also echoed as part of my own story. When at a very young age, as I read the Sacred Texts, including the Books written after the incarnation of Yeshua, known as “New Testament,” the external reality in which most were living, in denial, didn’t seem that they were consciously connected to the story, and to the reality of the Sacred Texts. As a young boy, I was eager to gain a Unitive, Holistic understanding of the current reality of Isaachians on Earth, 100% in the light of the Truest Story on Earth, of the Overarching Kingdom of Heaven, of the Process to build the literal Kingdom promised to Abraham, Isaac, Jacob.
“Most know where most Jews are. But where did the Israelites from the Northern Kingdom go?” I wondered as a young boy while reading the texts. “Who and where are they, in this current phase of our story, the ones Yeshua specifically referred to as The Lost Sheep of the House of Israel.” I questioned. Questioning, as a young boy, but with an intuitive knowing of who they were, of who they are, which needed to be refined, tested, validated, confirmed, authenticated.
Matthew 10:6; 15:24; Luke 15:6; John 4:22; 1 Thessalonians 5:19-21
The question about the Lost Sheep of the House of Israel, was just one of many, which needed concrete, absolute, verified answers.
Conversation with a Jewish Young Man
I also remember talking to another young Jewish man during the past years. He told me how as he was growing up, from his experience, as he was exposed to the Christian side, it seemed like “individuals, teachers, leaders, were trying to shove down their dogmas into his throat, even if it didn’t make sense,” he said. On the Jewish side, he experienced a more open and investigative process in which he was exposed to the teachings, and given the room to question and to grow in the understanding of the Sacred Texts.
We talked about Yeshua. He knew about the crucifixion. I mentioned the TaNaK verses about the Messiah, such as the ones I listed at the start of this writing, and asked him for his thoughts, to which he replied: “It does seem to be pointing to the crucifixion of Yeshua.” But again, the “Jesus” character developed by Christianity is completely off and disconnected from the True Jewish Son of David who is an upholder of the TaNaK, which explicitly teaches that to “Love YHWH your Elohim with all your heart, soul, might,” also implies obeying His Commandments which have been perverted, violated, by Christianity which was immersed into paganism. Christianity doesn’t keep even the very basic Commandments of the Kingdom of Heaven:
Deut6:4 “Hear, O Israel: YHWH Elohim, YHWH Echad.” | “YHWH Your Gods, YHWH is One.”
Deut6:5 “You shall love YHWH your Elohim with all your heart and with all your soul and with all your might.”
Deut6:6 “And these words that I command you today shall be on your heart.”
Matthew 12:29-30 Jesus answered, “The most important is, Hear, Israel: YHWH your Elohim, YHWH Echad. And you shall love YHWH your Elohim with all your heart and with all your soul and with all your mind and with all your strength.’
John 14:15 “If you love me, you will keep my commandments.”
Exodus 20:1-8 [ Top Four of the Ten Commandments ]
I AM YHWH your Elohim. Thou shall have no other gods before me.
Thou shall not make graven images to worship, to serve. “… shewing mercy unto thousands of them that love me, and keep My commandments.”
Thou shall not take the NAME of YHWH your Elohim in vain.
Remember the SABBATH and KEEP IT HOLY.
Exodus 31:13 “You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths, for this is a sign between Me and you throughout your generations, that you may know that I, YHWH, sanctify you.”
Conversation with an Older Israelite Couple
I also remember having a conversation with an older couple from Switzerland. As most from the Lost Sheep of the House of Israel, they had no idea they were Covenanted Israelites descendants from Abraham, Isaac, Jacob. We talked about how Judeo-Christianity is almost completely dead in Europe. As we talked about the Sacred Texts, the older gentleman expressed his unbelief, like most Western Europeans who’ve already abandoned the faith: “How can anyone believe it?” He said. “It is so old, so archaic.”
It was a highlight to me about how Christianity failed to uphold the True Old, Eternal Truths, not living and showing how the Truths of the Sacred Texts are Eternal and Forever relevant: The scientifically accurate fractal pattern of the evolution of the Universe in Genesis 1, for instance; The True Temple as a fractal pattern of the Universe, as a Microcosm of the Macrocosm Universe; The patterns to build the True Center of the Kingdom of Heaven on Earth; etc.
Christianity’s old pagan houses of worship and old false traditions unrelated to Creation truly are irrelevant and worthless, as well as the new sandhouses of lies completely unrelated to the Kingdom of Israel, to the Kingdom of Heaven.
The same way that the first atom to form in the Universe, 380,000 years after the Big Bang, approximately 13,776,620,000 years ago, the Hydrogen Structure, is still relevant and used in modernity, to power cars, for example, likewise, the Eternal Torah is still very relevant today, as it will be used to rebuild the True Microcosm Kingdom Center on Earth.
“Therefore every scribe who has been trained for the Kingdom of Heaven is like a master of a house, who brings out of his treasure what is New and what is Old.” Matthew 13:52
The True Old, and the True New, united and coherent with the True Old.
When I think about the Majestic Temple, the House of YHWH built by King David and King Solomon, started on 832-833 BC, inaugurated on 827 BC, it was the most relevant, modern building, built according to the Original Patterns, as the most advanced for that time in history.
832-833 BC
2812 years before GCCR 1979
1979 – 832 = 1147 GCCR
28×12 = 336 YHWH Elohim 112×3
827 BC
2806 years before GCCR 1979
1979 – 827 = 1152
28×06 = 168 3×7×8 378 ΓΚΈΛΣΟΝ
WHERE WE ARE IN THE TIMELINE OF THE GREAT STORY
The TaNaK gives an overview of the story of the formation of the Firstborn Nation of Israel, The Kingdom of Israel, with the 12 Tribes, after return from Egypt. It also gives an overview of the dispersion of the Northern Kingdom of Israel, also referred to as the House of Israel, and of the exile of the House of Judah. It also tells the story of the reassembling of the Kingdom of Israel with both Houses, as well as the return of Israel, of Isaachians, to the Main Center land, when The Land will again be HeartMath+ married to the True Kingdom of Heaven.
The Book of Daniel and the Book of Revelation give overviews of the process of deconstructing the non-Kingdom-of-Israel governments, BEASTS, to be replaced with the Kingdom of Heaven. Daniel also talks about the fragmentation of the GOAT into the four winds of heaven, mere k-w-m-l patterns without the Kingdom of Heaven EKIKPK-KWML.
The BEAST government is on the lowest bipolar level, the bipolar feet of the BEAST.
Pagan Christianity is vanishing from Isaachian Nations.
“For the children of Israel shall dwell many days without [ legitimate ] king or prince, without sacrifice or pillar, without ephod [ legitimate priesthood ] or even household gods [ paganism ]. Afterward the children of Israel shall return and seek YHWH their Elohim, and David their king, and they shall come in reverence to YHWH and to His goodness in the latter days.” Hosea 3:4-5
We are at an interesting point in the unfolding of the story of the Kingdom of Heaven on Earth. The time for the reassembling of Isaachians as a Kingdom, and of the annihilation of the BEAST government. Daniel 2:34-35,44-45
We need to recast the Enlightened, Unitive, Holistic, Integrated, True, … Worldview/Vision of the Kingdom of Heaven for Earth.
In the True Kingdom of Israel, YHWH, King of the Universe, is the Eternal King. King David, Son of Adam, Son of YHWH, as a viceroy of YHWH, executes the Will of YHWH, the Will of Heaven for Earth.
To be an Israelite, is to be part of the Covenanted Chosen People, created by YHWH to collectively be the Microcosm Center of the Universe on Earth, to uphold the Order of Heaven for Earth. To be the Salt and the Light of the Earth.
The Duality. Son of Adam, Son of God: As one studies the life of David, of Solomon, of Yeshua, one can see the duality, Son of God, Son of Man [ Adam ].
David, as Son of God, expressing how the Spirit of YHWH speaks through Him:
2 Samuel 23:2 “The Spirit of the LORD speaks by me; his word is on my tongue.
David, in his prayers, psalms, as the Son of Adam, talking to the Spirit of YHWH:
Psalm 8; Psalm 104; Psalm 110
Yeshua, as Son of Adam, Son of YHWH, talking to the Eternal Father:
Matthew 26:39,42; John 17
The Father speaking through Yeshua:
John 6:63, John 14:7,8,9; John 10:30
When I was a lot younger, I remember having the deep desire to be in a place in which there would be leaders, elders, sages, who had this deep sense of Unity, relationship with The True God of Abraham, Isaac, Jacob, as leaders of younger men, Wise and Knowledgeable about the Kingdom of Heaven, able to guide the younger in the Truest Cause on Earth, on the Journey of Building the Kingdom of Heaven on Earth. I was partially very conscious about the fact that I was surrounded by counterfeit versions of spirituality.
Partially, because as we are younger, many times the Son of Adam still growing as the Son of YHWH, as one can see illustrated in the part of the multigenerational life of David recorded in the Sacred Texts, how David was not totally aware about Sauls’ nature, youngsters still have an inclination to want to have wise leaders and sages. That inclination can sometimes be a blindspot, keeping the youngsters from seeing the fallacy of many false leaders.
David and Saul’s Context: Saul was in the main leadership position of the Kingdom of YHWH on Earth, which we don’t have today. He was anointed, as a Messiah, with the Kingship Anointing, and he lost it. He was rejected as king forever by YHWH. Younger David, was still unconscious, in denial, about the fact that Saul was possessed by evil, and was trying to kill him.
1 Samuel 18:20-21 “Now Saul’s daughter Michal loved David. And they told Saul, and the thing pleased him. Saul thought, “Let me give her to him, that she may be a snare for him and that the hand of the Philistines may be against him.””
The recorded story shows how it took a while for David to wake up from denial about Saul. It was only after the confirmation from Jonathan, that David finally realized that he had to escape Saul’s presence, temporarily exile from the Kingdom of Israel, for Saul was consumed with darkness, trying to kill younger David, the True Anointed King of Israel forever.
Today, it is not as difficult, in many aspects, as it was for David during that phase, for it is very clear that we do not have a True Center on Earth, the Kingdom of YHWH on Earth. We don’t have the legitimate Priesthood on Earth. Political leaders are bipolar BEAST leaders, unconscious and disconnected from the Cause of the Building the Kingdom of Heaven on Earth, obviously not Kingdom of Heaven leaders, and religious leaders are leaders of “Golden Calves”, COWS, GOATS, fragmented false priesthoods.
My heart, thoughts and prayers go out to most younger Isaachian Men, still in developmental phases in which they need leadership of Wiser Leaders to guide them on the multigeneration Eternal Kingdom Cause, the ONLY ONE truly worthy of their lives and efforts.
Today, we see that when our young men enlist in our militaries, for instance, with a wholehearted desire to serve a cause greater than themselves, the overarching political leadership misleading our militaries are blind and disconnected from the Overarching Kingdom Vision to build Isaachian Nations as the True Kingdom of YHWH on Earth. So, our young men are, many times, sent to fight blind wars for causes other than the True Kingdom Cause. Many were sent to die in wars which were not for the Great Cause, and many return only to struggle at home, with even more struggles they face while at war.
In the U.S. for example, the military is divided into Catholics, Protestants, … Nones, … and the political leaders, bipolar Republicans or Democrats.
When I was younger, understanding the bigger picture, that Judeo-Christianity was going through a process of deconstruction from Catholicism, I assumed that I would find leaders who were committed to TRUTH, that would complete the process of deconstructing the GOAT, restoring the Original, Genuine, Authentic, teachings of the Sacred Texts. I assumed that I would find political leaders who would understand the deconstruction of the BEAST and would be statesman as Daniels, for instance, knowledgeable about the process, including understanding of the phase in which finally annihilated the PROSTITUTE. But as I continued to pay close attention to the politics of our nations, it was very obvious that they were clueless about having a Clear Vision, Purpose, Direction, to lead our nations, our people, in the Right Path.
We need to give a clear Kingdom Worldview/Vision to the younger generations of Isaachians, so our people, militaries, leaders, can be consciously united with the process of purging GOAT religions from our Nations, with the process of defeating the BEAST, final annihilation, and with the reassembling and rebuilding of the Kingdom of Heaven on Earth.
Daniel 2:44-45 “And in the days of those kings the God of Heaven will set up a Kingdom that shall never be destroyed, nor shall the Kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever, just as you saw that a stone was cut from a mountain by no human hand, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold. A great God has made known to the king what shall be after this. The dream is certain, and its interpretation sure.”
Blessings,
GCCR 1147 1148 1149
The Spirit of David The Secret King of Isaiah Nine Six
6999 Words, 31887 Letters
6999 + 31887 = 38886
888 ΙΗΣΟΥΣ in 36
6×9×9×9 = 4374 | 378 ΓΚΕΛΣΟΝ
4 × 3 × 74 [ 73+37 ] = 888 ΙΗΣΟΥΣ
4×37×4 592 GELSN 384+208 RCH
3×1×8×8×7 = 1344 = 3×448
31 EL ×37 = 1147 GCCR
8×8×7 = 448 Gelson Felsen
3×1 × 4×4×8 = 384 GELSN
6×9×9×9 × 3×1×8×8×7 = 40,310,784
40+310+784 = 1134 = 3×378 ΓΚΕΛΣΟΝ
Standard: 2617394
Ordinal: 395294
Reduction: 174272
Latin: 2408974
Squares: 5833216
Fibonacci: 1641272
The House of YHWH | הבית יהוה
Hebrew Standard: 443 = 378 ΓΚΕΛΣΟΝ + 65 ΚΛΕΙ
Hebrew Ordinal: 65 ΚΛΕΙ
Hebrew Full Name: 888 ΙΗΣΟΥΣ
Rabbi Leder’s Message from the Wilshire Boulevard Temple:
