Friday, November 15, 2024

WHEN THE SAINTS GO MARCHING IN

God’s Roadmap to Peace in the Middle East

Let’s say you could go back to Jesus’ time. Say you were to tap a random Judean on the shoulder and announce to him that the Messiah was at last coming to deliver his people. Say he believed you. Would it surprise you if he was to direct his attention not upwards to heaven, nor inwards to Jerusalem, but outwards, to the wilderness which encompasses Israel to the east and to the south?

Of course, the Messiah was expected to be born in the city of David, but the mature anointed conqueror was expected to come in power, like Joshua, from across the Jordan.

Recent scholarship cautions us to adopt a critical stance towards sweeping statements which offer to open a window on the first-century Palestinian Jewish soul. Pluriformity seems to have been a defining characteristic of a people not accustomed as we Europeans to murdering one another in pursuit of doctrinal homogeneity.

Yet, despite this, the expectation that the Messiah would come from the wilderness was a common view among the most disparate groups:

When post-biblical Judaism works within the compass of the Hoseanic desert typology, it awaits the redemption of Israel from the desert (Rabbinic attestations in SB I 85-88). That is why the messianic disturbances originate in the desert (Josephus, War 2, 258-63). The Essenes understood their secession into the wilderness of Qumran eschatologically, i.e. in the sense of preparing the way (cf. 1QS 8, 12 ff.; 9:19 f.), and the same applied to John the Baptist (Josephus, Ant. 18, 116-119).

Essene ascetics, militant revolutionaries and John Baptist had little in common, yet they shared this conviction. How could it have gained such a firm footing in the popular imagination?

THE BIG STORY

The NT estimation of the desert is none other than that of the OT and Judaism. As ever, Israel's forty years of wandering in the desert is counted as a momentous fact of God's historical activity, and the idea that eschatological movements begin in the desert is still alive (Matt 24:26, Acts 21:38).

The wilderness is an integral part of the context within which Israel’s identity as a nation uniquely elected and redeemed by God is rooted. Not some abstract idea or philosophical principle but an actual event, grounded in history- the exodus.

The salvation-history approach has correctly perceived that an aspect of the desert motif in the OT derives from its setting within Israel's story of national origins.

In other words, for millennia if a Jewish child asked his parents who they as a people were, or why lived in a manner so different to the surrounding nations, the answer given would be a story [13]. In obedience to Deuteronomy 6:20-25, it would go something like this- “We were pharaoh’s slaves in the blast-furnace of Egypt, but God had made a promise to the ancestor of our race… ” Indeed, the many festivals and rituals that dominated the life of the Torah-keeper were designed to evoke such questions and stimulate such memories.

The desert motif attains theological value not primarily from semantic shifts for individual terms, as if they constituted a technical theological vocabulary, but rather in broader relations to significant narrative patterns or poetic images.

So the image of the wilderness did not stand by itself as a clearly defined, self-contained unit. Instead, its meaning and place in the heart of our Judean friend would have been derived from the role it played in the wider story Israel told herself about herself. The big story, which underpinned all others, of her history and destiny, formed the very basis of who she understood herself to be.

What's more, it defined not only where they as a people were coming from, but where all human history was heading to. They understood themselves to be a people living between two exoduses*.

* This is a simplification. In addition to the original exodus, the return from exile in Babylon was also spoken of in terms of being an exodus. But at that time the picture remained incomplete since the promised kingdom did not materialize and has not until the present day. David’s throne remains vacant and the nations have not flocked to Jerusalem to receive Messiah’s teaching. From the Biblical description, two more events seem to be in view: The first, is an organization of the theocratic kingdom at Sinai, followed by a conquest of the land following the same route taken by Joshua. This is the focus of this paper; Second, this event will be followed at some point by another exodus of the Jewish Diaspora, returning to Israel from the North, South, East, and West. At that time the wealth of the nations will be gathered to the promised land by them and they will be greatly revered for the sake of their God, whose arm will have been laid bare before the nations.

Since the earliest followers of Jesus were very much a part of this thought world, we should expect a measure of consistency to continue into the New Testament. At the very least, the burden of proof should rest upon any suggestion otherwise.

BACK TO THE FUTURE

While the place of the wilderness in the exodus narratives is clear enough, as is the place of the exodus in Israel's past, this still doesn't shed much light on how it came to play a part in eschatology. To gain some insight into that, we need to delve into the prophetic literature that informed and nurtured the Jewish vision of the future.

In the messianic speculations of Judaism concerning the desert, particular significance is attached to the passages Hos 2:16, 12:10, Job 30:4 and Isa 40:3, the latter being encountered in Qumran as well as in John the Baptist.

Mentions of the wilderness occur throughout the prophets. Amos gives an idealised depiction of Israel’s desert sojourn as a time of election and innocence which he sets in sharp contrast with the apostasy and corruption current in his day.

Ezekiel is less nostalgic. The covenant people have been consistently unfaithful from the wilderness days up until the present. This will result in exile, portrayed as a return to the harsh conditions and dispossession that they suffered then.

Jeremiah manages to incorporate aspects of both. He looks with one eye, through a rose-tinted monocle, at Israel’s past desert experience as a time during which they enjoyed God’s guidance, care, and protection. With the other, he sees, with foreboding, a future in which they will experience a second wilderness desolation. One which, most sinister of all, will come to engulf the very land promised to the fathers.

The pleasant land which flowed with milk and honey will be a waste, the habitation of jackals and other such spooky and solitary animals.

But it is Hosea and Isaiah whose messages reach beyond the exile to speak of the wilderness in eschatological terms.

Hosea depicts Israel as the unfaithful wife who would be taken into the wilderness for a purgative sojourn which will result in a renewal of her covenant with Yahweh. It is there that she will be betrothed to him and finally be able to call him ishi- my husband.

... The apocalyptic flight of the woman into the desert is to be explained from the high regard in which Israel's time in the wilderness was held, and simultaneously attests the expectation that the Messiah will come from the desert (cf. Matt 2:15, Hos 11:1).

Such was the anticipation stirred by this message that Matthew, who had no shortage of material, deemed it important enough to include, at least symbolically, in Jesus' early years narrative:

... using the flight into Egypt [Matthew] renders possible the arrival of the messiah from the Egyptian desert.

It is as though he senses that his Jewish audience cannot conceive of the genuine saviour arriving from anywhere else. More on this later.

Never one to be outdone, Isaiah's vision is richer still:

The description of this new beginning for the community far transcends the old story that it recapitulates. All the hardships encountered on the first trek are excluded, all the miracles witnessed on the first journey are to be repeated on a much grander scale. The wilderness will be completely 3 transfigured and become a paradise of the care and sustenance of the returning exiles (Isa 40:3-5; 41:18- 19; 43:19-20). The wilderness Sojourn has become a triumphant, miraculous procession.

So it is from Isaiah that the Jewish people learned to look with hope, not only to a return from the wilderness of exile but to a final full-blown eschatological exodus after which they would be permanently forgiven, restored, and settled in the land. From then on they would never again turn away from their God, neither would Yahweh cease to do good to them. The Gentiles would be drawn to their light and heathen kings to the brightness of their rising.

Here the global prophetic vision becomes prominent and Israel’s past and future exoduses are seen as instruments in the larger scheme of a Creator whose concern is to redeem not only his people Israel but the entire creation from bondage to sin and the curse. Viewed from this standpoint, human history across the span of the present age of darkness can be seen in terms of an exile from God which began with the expulsion from Eden of our ancient ancestors and will end with the return of God’s elect to a place where the tree of life is, finally, within their reach again.

To summarise, scholarship informs us that sources around the time of Jesus from both inside and outside the bible bear witness to Israel’s expectation that their saviour would to come to them from the wilderness. Furthermore, they do so with an uncharacteristic degree of uniformity. We have learned that the reason this belief had come to be so widely spread and deeply rooted was twofold.

First, it was due to the centrality of the desert to Israel’s self-identity, being drawn from their story of national origins. This was commemorated yearly in the three major festivals- Passover recalled the night of the exodus, Pentecost, the giving of the Torah at Sinai and Tabernacles, the wilderness wanderings before the conquest of the land. Secondly, it was due to the ministry of the prophets, most notably Hosea and Isaiah, who promised Israel’s final and permanent restoration to the land in the age to come in terms of a recapitulation of the exodus events.

It should be clear from all this that the Messianic March through the Wilderness is far from being a product of the American 19th–century Adventist movement. It is the recovery of a genuine glimpse into the thoughts and symbols that animated the minds of Jesus, John the Baptist, and their contemporaries. Ironically, it is modern scholarship combined with recent historical research methods and assisted by documents unearthed subsequently that have come to confirm much of what they set out. Truly the witness of these serious academics who now find themselves endorsing such wacky speculation is evidence of the fact that the secret of Yahweh is indeed with those who stand in awe of him. As Peters himself states: “When these things are realized, men will be amazed to find how largely and minutely all this has been described in the word, and yet how little it has been noticed and appreciated, just as the things relating to the First Advent were overlooked.”

The scene is now set for the arrival of the apostles and prophets of the NT. We have a fair idea of what their contemporaries expected, the question that remains unresolved is, according to the NT documents, were they right or wrong to do so?

CHOOSE YOU THIS DAY

Anyone collecting people in the Jordan wilderness was symbolically saying: this is the new exodus- NT Wright.

While Matthew drew typological inspiration from Hosea, John the Baptist found his entire vocation in the vision of Isaiah:

“I am ‘the voice of one crying in the wilderness make straight the way of the Lord', as said the prophet Esaias” (John 1:23 quoting Isaiah 40:3).

At this point, it might be a good idea to ask a couple of searching questions about a key interpretative issue…

Does the fact that John the Baptist applied Isaiah 40 to himself mean that the events described in this passage have already taken place? While they may shed light on our understanding of his ministry, have they anything to tell us about the future?

According to Peters “the offer of the Kingdom at the First Advent necessitated a typical representation of this act in the wilderness (and hence applied to John), but owing to the foreknown 4 unbelief and sinfulness of the nation both the Kingdom and the real preparatory acts here predicted were postponed. Jesus did not exhibit himself as the king. His glory was concealed under humiliation.”

Could this be true? Were John’s actions the symbolic enactment of a far greater event that is yet to take place?

We have seen that the prophets who gained a following often engaged not only in teaching and oracular pronouncements but also in symbolic actions. These regularly involved leading people into the wilderness, often around the Jordan. They sometimes appear to have focused on a stylized symbolic entry into the land, with the apparent expectation and promise that Israel's God would act dramatically as he had done at the time of the exodus. These symbolic actions were not random. No historical purpose is served by ignoring the fact that people who act in this way, as leaders or as those led, do so in obedience to a controlling story, a metanarrative that underlies their whole program and agenda.

The sense of expectation that induced this strange behavior is, quite simply, only explicable if we understand those involved to have been obedient to an underlying story within which their actions made sense...

John's actions and the place of Isaiah 40 in his self-understanding only make sense in the light of a bigger picture, the big story which included a future event that did not take place in his ministry and has not to this day.

More importantly, this is the only way in which the response of his contemporaries to his call can be accounted for. This is the real litmus test.

To put it a different way, imagine the reaction a person would get if they were to follow John’s example today in, say, the river Thames. Aside from the obvious health and safety implications, he would be either ignored or sectioned under the Mental Health Act as a danger to himself. Within the worldview of our day, the only speculation concerning John’s ministry would likely revolve around what he was ‘on’.

But the crowds who went out to see John took him very seriously indeed and they did so based upon the role they recognized him as playing in what for them was the story of stories. That of their national destiny. Of future hope based upon past deliverance.

...Retelling, or re-enacting, the story of the exodus, then, was a classic and obvious way of retelling, or pre-enacting, the great liberation, the great 'return from exile', for which Israel longed.

So to write off the predictive potential of Isaiah 40 because of what John did 2,000 years ago is to completely misunderstand him. His symbolic actions do not replace the expectation of a literal exodus. Quite the contrary, they were designed to be an enacted confirmation and proclamation of it.

The same would go for other symbolic actions in the NT. The Last Supper did not replace the literal breaking of Jesus’ body or the shedding of his blood. The cursing of the fig tree and the tantrum in the temple did not replace the literal judgment on national unbelief or the destruction of Jerusalem which those actions foretokened.

That being the case, neither should the triumphal entry rule out a future coming of Jesus, from the direction of Jordan to take his rightful place on David’s throne at a time when ethnic Israel will have finally learned to say “Blessed is he who comes in the name of Yehovah”.

Symbolic, typical, call them what you will. Actions such as these provide an endorsement, not a redefinition or replacement of the literal realities they represent.

STRAIGHT OUT OF EGYPT

So what about Matthew? He has attracted more flack from modern commentators than anyone else for playing ‘fast and loose’ with his Hebrew bible. The text in question is, of course, Matthew 2:14-15

So Joseph got up and took the child and his mother while it was still night, and left for Egypt. He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: "Out of Egypt I called my son."

The bearing this has on our current discussion is obvious and a similar dilemma demands to be resolved: How in the world can the infant Jesus’ return from Egypt be a ‘fulfillment’ of Hosea 11:1 when in that text the prophet is speaking of the past exodus?

Is Matthew guilty of wresting passages out of their original context and distorting their meaning to serve his Christian apologetic agenda?

The question that speaks to the heart of the issue is this: has the Messiah already come from the wilderness, in an allegorical and largely unrecognized way? Should we tick that box off and conclude that what Hosea had to say about the desert has been fulfilled, in the sense that it has no more to say about the future? The lesson John the Baptist has just taught us offers us a key to understanding Matthew.

After all, isn’t it a little anachronistic to demand of him that he conform to the literal-grammatical interpretation we use today? Wouldn’t judging Matthew by such standards be rather like dismissing John, based upon the fact that if he did today what he did back then he would be deemed mad? It would be based on a misunderstanding on our part.

Perhaps the real difficulty arises from how ‘fulfillment’ is often thought of today in terms of something being foretold and then happening. Not only does this concept confine ‘fulfillment’ to predictive prophecy alone, it also tends to equate one prediction with one event, after which it becomes unavailable as a referent to anything else.

Such a restrictive understanding of ‘fulfillment’ just doesn’t fit with what Matthew is doing here and forces the unnecessary choice between what Hosea obviously meant and Matthew’s application of it to the life of Jesus.

After all, there was no shortage of verses that Matthew could have used to ‘proof-text’ events in Jesus’ life to assert his Messianic credentials. This is hardly theological rocket science even for a new believer, much less a Jew who had been steeped from childhood in his Hebrew bible. He would have been well aware that choosing a spurious text and bending it to mean something it patently does not would undermine his credibility and be counterproductive to say the least.

So how are we to account for the fact that he went so far beyond neatly lining events up with predictions?

Matthew seems to have been at least equally concerned with presenting a Jesus who fitted into the big story of Israel and her future mentioned previously. To return to an earlier quote, he seems to be telling his audience something about Jesus’ broader relations to significant narrative patterns or poetic images.

If we extend our earlier findings about symbolic praxis in the C1 Jewish thought world to encompass what Matthew meant when he said scripture was ‘fulfilled’, suddenly his use of it in connection with Hosea 11:1 starts to make better sense.

If humans such as Ezekiel and John the Baptist can engage in symbolic acts, hasn’t God also used historical events in the same way? Israel’s God defines himself very much in terms of his ability, unlike the false gods, to guide history to fulfill his promises. It is from this that certain of his interventions, including the exodus, derive their typological value. Matthew saw God doing this and using the word ‘fulfilled’ was his way of pointing this out to his readers.

In doing so he would have been appealing to an approach that was standard in his time and place.

“[Second temple Jews] believed that their national history, their communal and traditional story, supplied them with lenses through which they could perceive events in the world, through which they could make some sense of them…”

When Matthew says that Hosea 11:1 or for that matter Jeremiah 31:15 is 'fulfilled' it needn’t mean that Hosea or Jeremiah were predicting anything, either consciously or unconsciously. Instead, he is drawing out the symbolic significance of a historical event and pointing out how it finds a parallel in the life of Jesus. Matthew is, utilizing the symbolic significance that he sees in this event, retelling the exodus story in such a way as to cast Jesus in the role of the hero. If he is the son who comes up out of Egypt, then the narrative grammar implies that he is also the true heir of the land which he has been empowered by God his Father to take possession of.

This is far less arbitrary than adopting an allegorical approach since it is firmly located within the checks and balances provided by the narrative context. This broader framework provides a sense of the big picture, the sum of scripture. It demands that the events and symbols exist in a dynamic space and cohere with a far more integrated view of what the bible is really ‘on about’. As Psalm 119:160 puts it, the sum of your word is truth.

When we set this awareness of scripture in the context of the prevailing second-temple belief that the real return from exile had not yet occurred, the idea of scriptural fulfillment takes on a meaning that transcends the mere proof-texting of which first-century Jews have often been accused. It was not simply a matter or ransacking sacred text for isolated promises about a glorious future. The entire story could be read as a Story, namely, as the still-unfinished story of the creator, the covenant people, and the world. In that context, an event that happened ‘according to the scriptures’ would be an event in the story itself. The explicit prophecies of the great age to come fitted into the broader pattern.

The stories that characterize the worldview itself are thus located, on the map of human knowing, at a more fundamental level than explicitly formulated beliefs, including theological beliefs.

It is the sense in which the symbolism of Jesus' return from Egypt fits like a piece into this puzzle that defines the meaning of ‘fulfill’ in contexts such as this. Matthew is standing in the prophetic tradition of using the past to say something about the present and future.

Now he may have chosen Hosea for no other reason than that the two words 'Egypt' and 'son' are brought together so succinctly in the same verse. It recalls how the first place in the Bible where Israel is called God's son is precisely in connection with Moses' demand that Pharaoh release them.

But from our present standpoint, it becomes immediately obvious that he is telling us something more. The story didn’t end with Israel coming out of Egypt and as we have already seen the quote was chosen from among the messages of a prophet who also promised a future wilderness sojourn.

So God's Son had arrived from Egypt's direction and Elijah had come to herald his passing through the river Jordan. He went on to announce the kingdom of God, offering it to his generation, and warning them that, though the time was ripe for Israel to receive her king, the consequences of rejecting him would be dire. So for those who had eyes to see, when the joyful cries of 'hosanna to the Son of David', turned into jeers and calls of 'crucify him, we have no king but Caesar', the opportunity had, for the present time, been forfeited. Would it be unreasonable to conclude from this that Israel's attention should continue to be turned to the wilderness for the true realization of her national hope?

The passage John drew from still has something to say about events near to the close of this age. Let’s examine the text in a little more detail.

ISAIAH 40:3-11 - THE HIGHWAY OF YEHOVAH

“If we turn to Isa 40:3, it is extremely doubtful whether we have more than a mere typical fulfillment in John’s mission.”

The rendering of the verse is worth mentioning. Peters cites Lowth and Nowes who separate the clause as follows:

A voice cries:

“In the wilderness prepare ye the way of Yahweh, make straight in the desert a highway for our God” He then quotes Barnes as saying that “the parallelism seems to require the translation proposed by Lowth”:

There is also a rhythmic balance in the Hebrew vocalisation when the verse is set out this way which is lost in the conventional arrangement.

All this serves to underline the fact that the desert was not just the location of the Herald’s proclamation. It was the place from which the salvation so announced would come.

The opening section makes it clear that the message is related to a time of comfort for Israel when her warfare is accomplished and her iniquity is pardoned. Because of this, it can only reasonably be assigned to a period in the future.

The verses immediately following describe what it is that we are to expect to see coming down that highway in the wilderness. An examination of them supports Peters’ observation:

The glory of the Yahweh shall be revealed, and all flesh shall see it together.

This fits much better with passages that speak of the second, as opposed to the first coming. Texts such as Rev 1:7: “Behold, he is coming with clouds, and every eye will see him.”

Get yourself up on a high mountain, O Zion, bearer of good news, Lift up your voice mightily, O Jerusalem, bearer of good news; Lift it up, do not fear Say to the cities of Judah, "Here is your God!" Behold, the Lord GOD will come with might, With His arm ruling for Him.

“This cry in the wilderness etc. is taken as commentators, Barnes, etc. inform us from the approach of a mighty Conqueror, and is expressive of irresistible power and of a triumphant march… and the results of this triumphal appearance in deliverance and rule”

This picture of an unstoppable advance in the power of God, resulting in the rule of his chosen agent certainly fails to match the Jesus we have seen so far- a meek man who submitted himself to death at the hands of his enemies.

Also, the detailed description of the rule of this ‘arm of Yahweh’, which the prophet goes on to provide in subsequent chapters further reinforces the fact that the salvation heralded by John heralded has not yet come to pass.

Behold, his reward is with Him, and his recompense before Him.

Revelation 22:12 alludes to this text in connection with a future coming at the end of the age: “Behold, I am coming quickly, and my reward is with me.”

At the first advent, Jesus’ adversaries triumphed. The reward for his faithful followers was imprisonment and death. The revelation of the glory of God in the transfigured Christ was limited to an inner circle within the 12. The nation was not delivered and the one destined to conquer was led as a lamb to the slaughter.

So what did John mean by his use of Isaiah 40? He was pointing out the Messiah to Israel, and giving his own, inspired endorsement to their expectation that Yahweh would come triumphantly, in the person of his anointed agent, along a highway through the wilderness to save them.

We have already touched on the fact that the location of John’s ministry at the river Jordan ties in with another layer of meaning that lies implicitly within the desert typology.

PRELUDE TO CONQUEST

The river Jordan was the point at which Israel passed over to possess the promised land (Joshua 1:2, 11). The cycle of Isaianic prophecies begins with the herald’s voice moving, through the servant songs, on to the description of an anointed conqueror. We shall study this in just a moment.

It is understandable, on account of this broader context of the prophecies which defined John’s role, that the anticipation of the crowds who witnessed and heard him should have been aroused. According to Luke “the people were in expectation, and all men mused in their hearts of John, whether he was the Messiah [i.e.: that anointed conqueror], or not”.

Of course, John denied this. But how appropriate that at the very place where Joshua had demanded of Israel covenant loyalty to Yahweh by challenging them to choose there and then who they would serve, John should command the crowds to renew their commitment to their God, be baptized, and follow another Joshua!*

* The Greek Iesous is the equivalent of the Hebrew Y’shua/Y’hoshua- in English, Jesus/Joshua.

So widespread was the speculation concerning this place among the general population that it had not escaped the attention of the ruling powers. NT Wright quotes Dominic Crossan: “Desert and Jordan, prophets and crowds, were always a volatile mix calling for immediate preventive strikes”.

All this brings to the fore the fact that the journey through the wilderness is not the end of the story. It is the prelude to conquest. After all, if the desert was the place from which God would come to deliver his people, then it was also, by implication, the place where they were prepared for war...

[Speaking of] the wilderness sojourn in the Pentateuch:

The other major metaphor is martial, hinted at in Exodus 13:17 and explicitly celebrated in the Song of the Sea (Exodus 15). As Numbers 1-10 makes clear, the remaining part of the wilderness trek involves the arrangement and formation of Israel into an invasion force under the leadership of the divine warrior, Yehovah.

Note also the martial terminology of the community as saba, army, host, repeatedly in Numbers 1-10, or as hamusim, in battle array, in Exodus 13:18).

”It is a form ready for action before it emerges from the wilderness… sudden and overwhelming [in its] appearance”.

In line with this picture of war and conquest, we find another text relevant to this subject from the midst of the very section of the prophecy of Isaiah devoted to describing the anointed conqueror.

THE GRAPES OF WRATH

Q- Who is this who comes from Edom, With garments of glowing colors from Bozrah, This One who is majestic in his apparel, Marching in the greatness of his strength?

A- "It is I who speak in righteousness, mighty to save."

Q- Why is your apparel red, and your garments like the one who treads in the wine press?

A- "I have trodden the wine trough alone, and from the peoples, there was no man with me. I also trod them in my anger and trampled them in my wrath, and their lifeblood is sprinkled on my garments, and I stained all my raiment. For the day of vengeance was in my heart, and my year of redemption has come”. - Isaiah 63:1-4

Peters says of this passage that it: cannot possibly, without the grossest inconsistency be applied to the First Advent of Jesus. For, aside from other reasons it is not true that he then came in anger, fury, and vengeance and shed the blood of his enemies. But at his Second Advent, numerous passages expressly mention wrath, vengeance on enemies, and a fearful slaughter and supper.

At the first advent, the only blood Jesus shed was his own. He did not come to condemn, but to save. In this terrible vision, he is not atoning for sins. He is punishing them.

Noteworthy here are the specific places named. The conqueror shows up, coming from Edom, the desert land that stands between Sinai and Israel, along the Exodus route taken by Joshua on his way to capture the land. His garments are stained with the blood of his enemies, compared in simile to the juice of grapes.

What is more, according to the NT, the fulfillment of this vision is clearly located in the future, at the second advent:

Revelation 19.11-15: And I saw heaven opened, and behold a white horse, and he who sat on it is called Faithful and True, and in righteousness, he judges and wages war... he is clothed with a robe dipped in blood... and he treads the wine press of the fierce wrath of God, the Almighty.

Peters quotes Steir in stating that Isaiah 63 is: “the fulfillment of what is related Rev 14:20 and 19:18, 21”. [24] Mattison also provides a full list of notable parallels between Isaiah 63 and Revelation 19 in The End-Time Time Line.

It has sometimes been suggested that this passage is symbolic, with the crushing of Edom standing for Gentile enmity to God’s people being finally overthrown. However, in John’s vision, Edom’s destruction takes place before the battle of Armageddon. Christ turns up for this battle with his garments already stained with Edomite blood! And it is Armageddon that is generally equated with the decisive defeat of the assembled enemies of God from all nations. So two separate, literal events are depicted here.

Further evidence of this is the fact that both Armageddon and Edom/Bozrah are names of distinct, literal places. So Messiah is to arrive at the great battle not from heaven, but from Edom.

Peters then links Isaiah 63 and Revelation 19 with a prophecy from the Torah: “Messiah is the conqueror of Edom as Balaam of old predicted.”

THE CROUCHING LION OF JUDAH

Come, and I will advise you what this people will do to your people in the days to come… Numbers 24:14

He cites Numbers 24:17-18 as evidence of this:

I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth. Edom shall be a possession, Seir, its enemies, also will be a possession, While Israel performs valiantly. Out of Jacob shall come he that will have dominion.

In the preceding verses, however, there is mention of a coming out of Egypt: His king shall be higher than Agag, And his kingdom shall be exalted.

God brings him out of Egypt, He is for him like the horns of the wild ox He will devour the nations who are his adversaries, And will crush their bones in pieces, And shatter them with his arrows.

There then follows some symbolism drawn directly from Jacob’s blessing of Judah:

He crouches, he lies down as a lion, And as a lion, who dares rouse him? Blessed is everyone who blesses you, And cursed is everyone who curses you.

This is found in Genesis 49:9-11:

Judah is a lion's whelp… he crouches, he lies down as a lion, And as a lion, who dares rouse him up?

The scepter [also mentioned in Numbers 24:17] shall not depart from Judah, Nor the ruler's staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples.

It was this text that came to form the basis of the expectation that Israel’s great leader would come from Judah’s line. And this blessing, amazingly, is rounded up with some imagery that takes us, full circle, back to Isaiah 63 and Revelation 19:

… he washes his garments in wine, and his robes in the blood of grapes.

If it is indeed Genesis 49 that underpins the imagery of Numbers 24, then the Messianic overtones of this passage actually begin before verse 17, at least in verse 7. Combining this with Isaiah 63/Revelation 19 we see that Israel’s king, described here as a lion, is actually the holder of Judah’s scepter, the Messiah, coming out of Egypt to take possession of Edom/Seir and smite the corners of Moab.

AN ORACLE AGAINST MOAB

Isaiah 16:1: Send the lamb to the ruler of the land, From Sela to the wilderness, To the mount of the daughter of Zion.

This is a cryptic passage and its translation is disputed. The reason for this is that in Hebrew there is no preposition between ‘lamb’ and 'ruler', resulting in some ambiguity in the relationship between the two words:

Based on this, an alternative reading has been favored by some, including Seiss, the Latin Vulgate, and Luther:

Isaiah 16:1: “I will send the Lamb, the ruler of the land, from Sela of the wilderness unto the mount of the daughter or Zion”

Though neither translation can conclusively exclude the other, the second reading makes perfect sense both in the context of the Messianic conquest here presented and the rest of the oracle. They describe the sending as taking place during a time of hostility against Israel, during which Jews will flee into the territory of Moab, seeking refuge*. After this “the throne shall be established in mercy: and he shall sit 10 upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.” (v.5)

* This hinges on the rendering of v.4 found in the Masoretic text.

Who could ‘he’ be but the Lamb of God and Lion of Judah? The Chaldees concur making it refer to “the Messiah, the Anointed of Israel” and the timing of the prophecy, by extension, to the days of Messiah.

THE PRAYER OF HABAKKUK AND THE DIVINE WARRIOR

Habakkuk provides an account of both the march through the wilderness and the conquest of the land that is detailed and broad. But first, it is necessary to establish the place of that vision in the context provided by the rest of the book.

The book of Habakkuk takes the form of a dialogue between the prophet and his God. His opening imprecatory prayer seems to be directed against the sinners among his people. God’s response is the announcement that he will send in the Chaldeans to be the instruments of his judgment on them. This is followed by another imprecatory prayer and at the beginning of chapter 2 Habakkuk states his intent to station himself at his guard post until he sees how God will answer him. And God does. This time he is given a vision ‘for an appointed time’ (lamowed), even ‘the end’ (lakets- obscured in some translations). It concerns the ‘proud one’ a wicked man who God promises to judge. The remainder of the chapter which leads into the prophet’s final prayer describes the taunt that will be taken up against him.

The question arising from this is- who is this wicked one?

In Proposition 163 of the Theocratic Kingdom, Peters notes in Habakkuk’s (2:3-5) description of Israel’s enemy some notable parallels to the antichrist, which indicate that this text may be more than just the depiction of a typical 'bad guy'. I have combined his observations with some of my own.

First, he is 'the proud man'. It is hardly exaggerated to describe a man who declares himself to be a god as befitting this description (2 Thessalonians 2:4; Daniel 7:8, 20; 8:11, 25- Daniel’s vision was similarly assigned ‘to many days’ – leyamim rabbim i.e. the distant future).

Also, he 'enlarges his appetite as Sheol, and he is like death, never satisfied (Isa 28:14-22). He gathers to himself ‘all nations and collects to himself all peoples' so becoming 'the head over the house of the wicked' (Rev 17:12-17, 19:19). he does so utilizing making people ‘drunk’ with his ‘wine’ (2:5, 15) which strongly implies that he is one and the same as the beast of Revelation (14:8, 18:3).

The overall structure here is similar to the Assyrian passages surrounding Isaiah chapter 10. The wicked person is raised up to execute God’s terrible punishment of his people but is in turn judged for his pride and failure to acknowledge that his success is owed entirely to his place in the divine plan.

If the antichrist is indeed the one described here, this alone would necessitate placing the account of his destruction, which follows for the rest of the prophecy, including the route God will pursue on his way to the climactic showdown, as about that final battle at the time of the end.

After declaring various woes upon the proud man, the prophet prays once more. But here too his words seem to take on a prophetic twist that go beyond a recollection of the glories of the past exodus. For example, in v.16, the prophet is still awaiting the 'day of trouble'. At the time of writing, it had not yet occurred.

If so, Habakkuk 3 offers us an eschatological description of God going forth from Teman and Paran with his glory covering the heavens and the whole earth being full of his praise.

From there he sets out to 'drive asunder nations and scatter the mountains' (3:6), 'march through the land in indignation', and 'thresh the heathen in anger' (3:12), doing all this 'for the salvation of his people, even for the salvation of your anointed (3:13)'. Now the Conquest of Canaan at the time of the first exodus took place after God had already delivered his people from Egypt at the Red Sea. Yet this deliverance takes place in the land that the enemy's troops will invade (3:16), the promised land itself.

The emerging picture is this: At the end of the age, God will stir himself to action storming into the land to free his people from their Chaldean oppressor, the man of sin. The whole tenor of this is 11 much more in line with the future march of the Isaianic anointed conqueror described above, than the original exodus.

Going back to 3:9, the 'oaths of the tribes, even thy word' may, coupled with the mention of God setting out from Paran, provide a link to the prophetic blessing of Israel’s tribes by Moses in Deuteronomy 33.

Consider verse 2: "Yahweh came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and he came from the midst of ten thousand holy ones; At his right hand there was flashing lightning for them."

Note here the further geographical references to Seir and Sinai. We have already examined the former and will encounter the latter further on. Peters asserts that the blessings proclaimed in Deuteronomy 33 will “only be fully realized at the restoration of the nation at the second coming of its king (Acts 1:6; 3:21)”.”' Such a coming”, he adds, “with myriads of saints is only predicated of the still future advent. We have no account of any other, and this correspondence with what will occur at the predicated second advent is indicative of its intended application.”

Though Jim Mattison suggests that this scripture has a dual fulfillment and I would be inclined to agree with him, Cowie endorses Peters' view:

V.2 - "Yahweh came from Sinai" - Though much of this chapter is couched in the past tense it is nevertheless evident that Moses is speaking prophetically not historically. Note the unfulfilled prophecy concerning Israel's future security and glory — Vv.26-29...

"and rose up from Seir unto them" - The word 'rose up' is ZARACH in Hebrew signifying to irradiate (or shoot forth beams) i.e. to rise (as the sun)...

"he shined forth from Mt. Paran" - Again the analogy is that of the sun, now risen high in the sky. The exact location of Mt. Paran is difficult to determine but it was somewhere in the region of KadeshBarnea. Christ and his saints are seen moving rapidly across the region of the Sinai Peninsular, northwards, then eastwards, and then north again to enter the land from the east.

The imagery is unmistakable and chimes in with other texts. In Malachi 4:2, the Messiah is presented to us as the sun of righteousness who will arise, and in 2 Peter 1:19, he is the day star whose appearance heralds the dawn of the new and glorious Messianic age. These all combine to remind Israel to look up for a redemption that will come from the direction of the ascending sun, arising from the other side of Jordan in the East.

THE MAN FROM THE EAST

Isaiah 41:2: “Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings?”

This passage has troubled interpreters since the description doesn’t fully match either of the two prominent contenders, Abraham and Cyrus. It seems best suited to the Christ and Peters claims support for this from Barnabas, Tertullian, and Augustine. [31] Yet even these firm friends of the conference are at a loss to explain how he can come ‘from the East’. The route here proposed resolves this difficulty and provides further attestation to the Messianic march through the wilderness. Peters also suggests in connection with this that the ‘kings of the East’ in Revelation 16 may be Jesus, accompanied by his transfigured saints arriving for battle.

We now have a collection of prophecies related to the return of Jesus that specifically mention Sinai, Edom, and Mount Paran in Kadesh Barnea. A course is being charted that retraces Israel’s steps in the exodus and the conquest of the land under the leadership of Joshua. [33, 34] We have been offered a glimpse of God’s roadmap to peace in the Middle East.

One of the strengths of this view is the way that it draws together such a range of disparate and 'difficult' texts in a coherent way.

MARCHING UPWARDS TO ZION

Extol him who rides through the wilderness by his name, Yah! - Psalm 68:4

This hymn of praise opens with the prayer of Moses said at the outset of each day's wilderness journey.*

* With two differences: 68:1 is jussive instead of imperative and God is addressed as Elohim instead of Yehovah.

It was originally written by David to celebrate a momentous occasion. After its construction at Sinai, journey through the wilderness, and long sojourn in temporary homes within the borders of Israel, the Ark of the Covenant was finally headed to the place God had chosen for it. The place where he would cause his name to dwell. This seems, at first glance, to be what he is recounting.

But this depiction contrasts strongly with the historical account, which is littered with the corpses of doubters and rebels, and took several generations. The progress here is dynamic and unhindered. It appears that, instead of being confined to a description of the events unfolding during his day, the spirit of God has inspired David to describe the glories of the future march through the wilderness (v.7)

I will leave it to the reader’s judgment which fits the account best.

The wilderness theme is obscured in some translations of the Bible by an incorrect rendering of the word Arabah in v.4 as 'heavens'. Everywhere else in the Bible, notably Isaiah 40:3 as we have already seen, it is rendered 'wilderness'. That being the case, we are exhorted to extol him who "that rideth through the waste plains" or "though the deserts". This creates a further tie with Deuteronomy 33:

This compares beautifully with Deuteronomy 33:2 as the Arabah is the arid region south of the Dead Sea, to the east of Paran, and in the proximity of Seir.

Peters provides several reasons why this Psalm points to the future, to which I have added some comments of my own:

It is not the first time this has happened

The twofold reference to the bringing of God's people 'again' in v.22 means that the Psalm does not refer to the original exodus, but another in the future.

The Psalm is Messianic.

Paul attributes v.18 to the work of the Messiah (Ephesians 4:9). That alone is enough to establish the Messianic credentials of 68, and as such its application to a time later than David’s. This begs a further question. If verse 18 was fulfilled so long after the writing of the Psalm, when can we expect to see the rest of it take place?

At the ascension of the Messiah the kingdom had not been restored to Israel (Acts 1:6). Yet. After the day of Pentecost, apostolic preaching still reflected the fact that they awaited the promised restoration of all things (Acts 3:21). Therefore the description of the conquest of the land must relate to a period after his return. This leads to the next point.

The description is too exalted

There is a great gulf fixed between the Israel of the exodus and the unstoppable juggernaut of holiness and victory described to us here. The rebellion of the Exodus generation caused them to suffer both defeat from their enemies and direct judgment at the hands of their God. Such was the scale of their failure that, of the generation that stood before God at Sinai, only two souls remained when the time came to enter into the land.

The resurrection is in view

In v.20 God's salvation is described in terms of being the 'issues from death'. Could this allude to the resurrection?

The kingdom is established

The descriptions in verses 21 to 31 of the overthrow of the enemies of God and the nations submitting themselves to his rule find scriptural parallels among depictions of the future kingdom of David's Son, such as the 72nd division of the Psalms.

Lastly, the Psalm provides us with two explicit references to Mount Sinai: 68:8- The earth quaked; The heavens also dropped rain at the presence of God; Sinai itself quaked at the presence of God, the God of Israel. 68:17- The chariots of God are myriads, thousands upon thousands; The Lord is among them as at Sinai, in holiness.

It should be noted that the Hebrew of v.17 is ambiguous in the extreme. With regards to this Cowie states that:

While this is literally correct other translations appear to throw light on David's meaning. In his margin, Rotherham quotes Ginsburg who translates, "Yehovah has come from Sinai into the sanctuary".

The Companion Bible has:

"Yehovah among them (the chariots and the angels) hath come from Sinai into his sanctuary"

The Jerusalem Bible has:

 "the Lord has left Sinai for his sanctuary".

Jim Mattison provides further illumination, citing Jude 14-15 in connection with this.

HOLY MOUNT SINAI

A recurrent feature in the texts we have studied so far has been Sinai. Even Matthew's quotation of Hosea 11:1 is pregnant with the implication that, if Jesus is indeed the elect Son, in the mold of the true Israel, then his coming out of Egypt is not an isolated event but instead forms part of a sequence of events which we can still expect to see unfold.

The location has a unique standing within the complex of symbols relating to both past and future exodus events and it would be in keeping with the designation of Jesus as the ‘prophet like Moses’ that he too should organize the theocratic government at the very location the original Moses did:

The Ancient of Days did, at one time, visit Mt. Sinai when his Kingdom was instituted, and it is most reasonable, aside from the Scripture intimations, to believe that when it will be gloriously reorganized with the Son of Man at hits head, that he will again manifest himself, as predicted, in the same place.

Consider the task set before Moses. The people needed to be ready and equipped before they entered the land, not only to capture it, but to live in it as God intended. So the time of preparation wasn’t just dedicated to the assembly of a fighting force - the foundation upon which a new society was to be built was also laid.

Therefore at Sinai, the people of God received guidance on how to live as a kingdom of priests, how the business of government should be conducted, the laws they were to live by, and the principles by which they were to order their society. Even the Levites were given their instructions on how to carry out their duties at Sinai.

THE JUDGMENT SEAT OF THE MESSIAH

“Then judgment shall dwell in the wilderness”- Isaiah 32:16 At this time "positions are assigned, the kingship and priesthood inaugurated, the So there could be no more suitable time and location for the resurrected faithful to stand before the judgment seat of Christ to receive our rewards (1 Corinthians 3:13-15). Being already saved and made immortal and standing secure in the fact that our place in the kingdom is guaranteed, each individual’s work will be tried and rewarded accordingly. In this setting, there is no reason to suppose that Jesus was speaking figuratively when he described the good and faithful servants in the Parable of the Pounds as being given rulership over cities (Luke 19:11-27). After all, God had sworn to Abraham that his descendants would possess the gates of their enemies (Genesis 22:17).

At this time “positions are assigned, the kingship and priesthood inaugurated, the instructions given preparatory to the ushering in of the dispensation of the fullness of times."

Jim Mattison asks the question: “What better place would there be for Christ to organize his kingdom with its leaders for various works than here in this secret and remote uninhabited region away from Jerusalem and Palestine where Antichrist and his legions hold sway?”

It appears that this will be the period of overlap between the setting up of the glorious Messianic kingdom and the sweeping away of the last kingdoms of the present evil age, intimated by the prophet Daniel:

Daniel 2:44 particularly declares that 'in the days of these kings shall the God of heaven set up a kingdom' That is, previous to the final ending of the Roman Empire [which Peters equates with the feet of the image in Nebuchadnezzar’s dream], of Gentile domination, of the horns that arise, this kingdom will be already commenced, organized.

This also exposes a problem in which the explicit mention of Sinai in the context of an exodus at the end of the age resolves and raises the issue as to how the Messianic march through the wilderness fits into the wider geopolitical landscape at the time of the end. Specifically, the view that Jesus will only come back to raise the just dead and establish a reign of peace on earth, to last a thousand years, after a period of unparalleled suffering and hostility towards the people of God and during a time of great turmoil and perplexity.

According to this outlook, before any of the events outlined so far can take place, the Jews will rebuild their temple and begin sacrificing there. Sometime after this, an individual will come to dominate the political scene of a country or countries currently occupying the territory of old Assyria/Babylon (At this time, Syria/Iraq). He will enter Israel with an overwhelming multinational military force and forbid temple worship, setting himself up in the holy place and demanding the worship that belongs to the Most High God.

This will initiate a time of great agony and suffering for the Jewish people and the saints which will continue for several years. Only after this will signs in the heavens herald the beginning of the Day of Yahweh. Terrible judgments from God will then ensue, reminiscent of the plagues with which he struck Egypt, only on a far greater, possibly global, scale.

The entire period outlined here, beginning with Assyria/Babylon’s invasion of Israel and desecration of the future temple will be a time of great political instability in the Middle East. During this time the Northern power will be waging unceasing war with the head of the Southern kingdom of Egypt, passing through Israel on his way, like a devastating flood.

And so it is that, during these events, Jesus will return from the Father’s right hand in heaven and give imperishable life to his elect, gathering them at Sinai to organize his kingdom- not in heaven, but on earth!

But this is done here on the earth- as the representation in its entire scope demands- even while the Antichristian power, so arrogant and hostile, is in existence and holds sway over the nations.

All of this necessitates a location, away from the ensuing conflicts in an area remote enough for the preparations of the Messianic campaign and the inauguration of the kingdom to take place undisturbed.

Sinai’s credentials are impressive: It is mentioned by name in the context of an eschatological exodus. It is spiritually suitable, on account of its being the very location where the first kingdom was inaugurated and the holy nation prepared for service. It also provides resolution to the practical demands of an earthly location for the gathering and organization of the theocratic community during the intense war and conflict that will mark the birth pangs of the kingdom age.

Furthermore, Cowie thinks that the very layout of Sinai itself makes it uniquely suitable for such a purpose:

“[It is} like a huge altar set in a sanctuary, and is faced by a large plain capable of containing an immense concourse of people. In Sinai and Palestine, Dr. Stanley comments:

‘That such a plain should exist at all in front of such a cliff is so remarkable a coincidence with the sacred narrative as to furnish a strong internal argument, not merely of its identity with the scene, but of the scene itself having been described by an eyewitness. The awful and lengthened approach, as to some natural sanctuary, would have been the fittest preparation for the coming scene. The low line of alluvial mounds at the foot of the cliff exactly answers to the 'bounds' which were to keep the people off from 'touching the Mount.'

The Plain itself is not broken and uneven and narrowly shut in like almost all others in the range, but presents a long retiring sweep, against which the people could 'remove and stand afar off.' The cliff rising like a huge altar in front of the whole congregation, and visible against the sky in lonely splendor from end to end of the whole plain is the very image of the 'mount that might be touched,' and from which the 15 'voice' of God might be heard far and wide over the stillness of the plain below, widened at that point to its utmost extent by the confluence of all the continuous valleys.’

The experience had a profound effect on the people of Israel when they gathered there under Moses so that they entreated him to intercede for them whilst they retired afar off. How much more awe-inspiring will be our visit to that Mount. Already the power of Yahweh will be visibly manifested in that the majority of the innumerable host then assembled will have been raised from the dead. We will be reunited with loved ones who have died but then will live again. Each one there assembled will doubtless be impressed by his or her unworthiness for eternal life...”

One further conclusion that we have to draw from this is that, if Sinai is indeed the place where Jesus will finally receive the kingdom from his Father and, in turn, hand it to his saints, then it follows that the vision of Daniel 7 must be located there as well.

THE ANCIENT OF DAYS AND THE SON OF MAN

The prophet [Daniel] looks in vision at the horn [antichrist], and then, looking away from him, turns to gaze upon the prophetic picture presented at Mt. Sinai without specifying the locality; thus passing from one to the other without a commingling of them.

The vision is awe-inspiring, to say the least. Thrones are set up and the Ancient of Days takes his seat. The throne-chariot of the Divine Warrior is ablaze with flames and a river of fire flows out from before him. He is attended by a countless multitude. As Daniel continues to look, one ‘like a son of man’ comes before him, on the clouds of heaven.

To him is given dominion, glory, and an everlasting kingdom over all nations and places under heaven. The prophet also witnesses that through this investiture, the saints of the Most High receive the kingdom and possess it ‘for all ages to come’.

There are enough parallels between this and the establishment of the original theocracy to make a comparison. Yet at the same time, it is clear that even the amazing manifestation of God’s presence then is a mere preview of this future event.

When the Theocracy was originally established, it was done amid the most solemn and glorious manifestations, and Mount Sinai was purposely selected for the same; now when the same Theocracy is to be reorganized in the most august manner under the leadership of the King specially provided, is it not reasonable that (instead of the third heaven or the air, etc.) it should be effected in precisely the same place and with exhibitions of splendor and power far more impressive than any hitherto given.

Though I have presented this topic in the context of my own convictions concerning eschatology, this does not have an enormous bearing on the matter since the events outlined all take place after the return of the Messiah, and therefore after both Daniel’s 70th week and the resurrection of the saints.

As a result, its proponents include people from all camps. Of the writers quoted in this paper, there are, first and foremost, Peters, author of ‘The Theocratic Kingdom of the Messiah’ who expected a pretribulation rapture, and many Christadelphian writers, including Cowie, author of ‘Events After the Return of Christ’, who are historicists. James Mattison, author of ‘End-Time Timeline’ holds a futurist view of prophecy and an expectation that the rapture will take place after the tribulation, the view I share.

Peters himself begins the166th proposition of his Theocratic Kingdom of the Messiah — the section that deals with the Messianic March — by stating that, whether or not one chooses to accept the March in all its details, the promise of the millennial kingdom of David’s Son, covenanted by God to Abraham, stands independent of this.

THE TWO-PART COMING AND THE MARRIAGE SUPPER

Yahweh Tsevaot will prepare a lavish banquet for all people on this mountain… And on this mountain, he will swallow up the covering which is over all people… He will swallow up death for all time, and Adonay Yahweh will wipe tears away from all faces. Isaiah 25:6-8

If there are two parts to Jesus’ second coming, one for his people and one with his people to fight the kings of the earth, between these two will Christ pass the interval of time at Mount Sinai in organizing his kingdom?

The insight offered into the events described here also offers some resolution to the contrast, noted by some commentators between Matthew 25:1 and Luke 12:36. The first speaks of Jesus’ followers going to the wedding and the second offers a caution to wait for the lord, when he shall ‘return from the wedding’. It may be that these words of caution are directed to two different groups. The first is the dead in the Messiah and those faithful to the testimony of Jesus who live through the period during which these events unfold and will be gathered by the angels to Sinai. The second would be the ethnic Jewish remnant who have turned to their Messiah at the close of the great tribulation. They will be in dire straits, surrounded by the hostile armies of the Northern power and awaiting the governor who Micah promised would save them in the days when the Assyrian treads down their land.

This imagery of a wedding taking place during this time is attested to by Hosea who, you will remember from the outset of this paper, promised that God would betroth his people to himself in the wilderness.

The turmoil and violence in the surrounding regions frame a contrasting picture of captivating beauty and tranquility: 

“The wilderness and the solitary place will be glad for them, and the desert shall rejoice, and blossom as the rose. The wilderness will be a fruitful field… for in the wilderness shall waters break out, and streams in the desert. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: That they may see, and know, and consider, and understand together, that the hand of the Yahweh has done this, and the Holy One of Israel has created it.” (Isaiah 35:1, 32:15-16, 35:6, 41:19-20, 43:18-21).

The barren wilderness blossoms into bud, flowing with rivers and pools of water, as the privileged guests from across the ages take their seats along with Abraham, Isaac, and Jacob at the marriage supper of the lamb.

God-given this may, as we anticipate, adorn the wilderness and make it a place of resort.

But there can be no peace without justice. Before this harmony can be extended to embrace the whole earth, there is the small matter of human rebellion and opposition to be dealt with. Satan must be removed and those who have allied themselves with him destroyed for captive humanity to be set free.

WHAT HAPPENS NEXT?

Daniel 11 would seem to indicate that at some stage the king of the North recognizes the threat posed to his dominion, presumably once the Messianic army, consisting of Jesus and the immortalized saints, is organized and on the move.

After a march northwards through the wilderness and the bloodbath in Edom, they proceed along the route taken by Joshua eventually entering Israel across Jordan and approaching Jerusalem from the East, via the Mount of Olives (Zechariah 14:1-5; Ezekiel 43:1-2, 4-5, 9). Further to the North is the location of the conclusive battle where the enemy and his host are destroyed at Mount Megiddo.

With all opposition finally overcome and his people prepared for the task of governing, the stage is set for the Prince of Peace to take his place on the ancestral throne in Zion and, with it, inherit the nations, dispensing true justice to them at last. (Isaiah 2:1-4; 42:4)

Then and only then will the time will finally come for the kingdoms of this world to become the kingdom of our God and of His Son.

IN CONCLUSION

What does this mean for us today? What is the benefit of trying to get back into the mindset of these people who lived so long ago, in circumstances so different from ours?

Perhaps the answer lies in the way in which it reminds us that God has always had something in store for his people, which he sets before us like a beacon of hope. His desire is that we get more acquainted 17 with it, allowing its reality to take root in our hearts. It should influence our values and convictions, giving us a sense of perspective on the temptations and challenges of our day-to-day lives.

Any small glimpse of that vision that can make it more real and vivid to us should be seized upon with both hands as an inestimable treasure.

So the real moral of the story is that ideally, this message should have the same impact on us today as it would have had on our Judean friend and all God’s people across the broad span of this age. It should encourage us to go out to meet both the seductions and sufferings of this present time with the attitude expressed by Habakkuk, whose vision we considered earlier, in his prayer: 

Habakkuk 3:17-18 Though the fig tree should not blossom And there be no fruit on the vines, Though the yield of the olive should fail And the fields produce no food, Though the flock should be cut off from the fold And there be no cattle in the stalls, Yet I will exult in Yahweh, I will rejoice in the God of my salvation.

Written by Alex Hall and edited by Bruce Lyon

Monday, October 7, 2024

A DISSERTATION ON THE CHRISTOLOTY OF THE BIBLE

This is an attempt to bring some clarification to all of the unproven and misleading theories on the personhood of Jesus the Messiah, the Son of the living God Yehovah. Please read and prayerfully consider what is written herein and approach it with an open mind. Ask God for the spiritual eyes to see with and the spiritual ears to hear. I pray that God will help you to truly come to know the Messiah, the Son of God.

Shouldn’t we know our Savior? The One who redeemed us unto eternal life and shed his blood in a sin-offering sacrifice for us? But how can we know him if we have the wrong perception of who or what he actually is? How can we become like him as we’re commanded to, if we think he is something he os not? In order to know the Messiah Jesus - Yehoshua we must first lay the groundwork of knowing who or what God is.

1. How Many Gods or Persons within God?

Let’s see what the Old Testament says:

Deuteronomy 6:4: Hear, O Israel! Yehovah is God, Yehovah is one!

Isaiah 43:10: Before me there was no God formed, And there will be none after me.

Isaiah 44:6: … there is no God besides Me.

Isaiah 45:5: I am Yehovah, and there is no other; Besides me there is no God…

Isaiah 46:9: For I am God, and there is no other; {I am} God, and there is no one like me,

Let’s see what the New Testament says:

Mark 10:18: And Jesus said to him, why do you call me good? No one is good except God alone.

Mark 12:29: Jesus answered, the foremost is, 'HEAR, O ISRAEL! THE LORD - YEHOVAH OUR GOD IS ONE';

John 5:44: How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God?

John 17:3: This is eternal life, that they may know You, the only true God, and Jesus the Messiah whom you have sent.

1 Corinthians 8:6: yet for us there is {but} one God, the Father, from whom are all things and we exist for Him; and one lord, Jesus the Messiah, in whom are all things, and we exist through – because of him.

1 Timothy 2:5: For there is one God, and one mediator also between God and men, the man Jesus the Messiah,

The Jews of Jesus time, and Jesus and Paul (from the scriptures above), thought God was one being; it was the bedrock of their faith. As Anthony Buzzard [& Charles Hunting] state in their book [1] The Doctrine of the Trinity – Christianity’s Self-Inflicted Wound: “Not once do we find Jesus criticizing his fellow countrymen for holding an inadequate understanding of the number of persons in the Godhead.”

If there is only one God (and according to the above mentioned scriptures there is only one), so who is this one God?

Let’s see what the Old Testament says:

NOTE: we must remember that when the Old Testament uses LORD in all capital letters, it is a place where the Tetragrammaton (YHVH - YEHOVAH) was used in the original.

As quoted earlier:

Deuteronomy 6:4: Hear, O Israel! YEHOVAH is  God, YEHOVAH is one!

Isaiah 45:5: I am YEHOVAH, and there is no other; besides me there is no God…

So YHVH (YEHOVAH) is the one true God. There are many, many examples from the Old Testament, but for the sake of space and time these two should suffice. They clearly say that YHVH (YEHOVAH) is the only God.

Let’s see what the New Testament says:

Mark 12:29:  Jesus answered, the foremost is, 'HEAR, O ISRAEL! THE LORD (YHVH - YEHOVAH) OUR GOD IS ONE)';

Since Jesus quotes Deuteronomy 6:4 in Mark it is clear that the one God – YHVH - YEHOVAH in the Old Testament is the same one God in the New Testament. As we have already quoted, Jesus said the following, in John, while praying to the Father:

John 17:3: This is eternal life, that they may know You, the only true God, and Jesus the Messiah whom you have sent.

And Paul says:

1 Corinthians 8:6: yet for us there is one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus the Messiah, because of whom are all things, and we exist because of him.

John and Paul in 1 Corinthians tell us who this one God – YHVH – YEHOVAH is; He is the Father. So, the Father in the New Testament is synonymous with YHVH - YEHOVAH in the Old Testament. Both Testaments say that YHVH - YEHOVAH, the Father, is the ONLY TRUE God.

Some will say “I thought Jesus was God the Son”? No, the Bible says Jesus is the Son of God and the Son of Man (“God the Son” is a term invented by men and is not found anywhere in the Bible). He is the Son of Man because His mother was Mary (human, mankind), and he is the Son of God because he was created in the womb of Mary by the spirit of God.

Notice: Luke 1:34-35: Then Mary said to the angel, “How shall this be, seeing I do not know man?”  And the angel answered, and said to her, “The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you. Therefore, that holy child which shall be born by you, shall be called the Son of God.

Granted, many beings are called god - elohim: Angels, OT judges, Moses, Jesus, Satan, etc, but not in the sense that John means it in the above passage. Did this make them co-equal with God? No!

Was the Messiah Jesus co-equal with God while on earth or was he subordinate to God while on earth? Most people would say he was subordinate simply because the evidence in scripture is overwhelming, but while many would say he was subordinate, a good portion of these would also add that “His human side was subordinate – not his God side”. Is this splitting of the Messiah’s nature into a “God” side and a “human” side Biblical - separating Jesus into two parts? The following scripture refutes such a notion:

1 John 4:2: By this you know the Spirit of God: every spirit that confesses that Jesus the Messiah has come in the flesh is from God;

An ancient text for 1 John 4:1-2 is reconstructed from Irenaeus (Ch. 16:8, ANF, Vol. 1, fn. p. 443); it gives a slightly different reading:

Hereby know you the spirit of God: Every spirit that confesses Jesus the Messiah came in the flesh is of God; and every spirit which separates Jesus the Messiah [from the flesh] is not of God but is of the antichrist.

Socrates the historian claims (VII, 32, p. 381) that this passage (from Irenaeus) is the true reading and that it became corrupted by those who wished to separate the humanity of Jesus the Messiah from his divinity.

Is this separation Biblical?

Let’s see what the scriptures say about Jesus position while on earth:

Matthew 20:23: …but to sit at my right hand, and at my left hand, is not mine to give. But it shall be given to those for whom it is prepared by my Father.

Matthew 26:39: ,… My Father, if it is possible, let this cup pass from me; yet not as I will, but as you will.

Matthew 26:53-54: Or do you think that I cannot appeal to my Father, and He will at once put at my disposal more than twelve legions of angels. How then would the Scriptures be fulfilled which say that it must be so??

Mark 10:18: And Jesus said to him, why do you call me good? No one is good except God alone.

Mark 13:32: But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father only. [Speaking about the day when God will send him down to take his place on the throne of David at Zion]

Mark 15:34: Jesus cried out with a loud voice… "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" A quote from Psalm 22 – read the whole Psalm to understand why Jesus cried out these words.

John 4:34: Jesus said to them, "My food is to do the will of Him who sent me and to accomplish His work. [It should be our food also]

John 5:19: … Truly, truly, I say to you, the Son can do nothing of himself, unless {it is} something he sees the Father doing…

John 5:20: For the Father loves the Son, and shows him all things that He Himself is doing…

John 5:22: For the Father judges no one, but has committed all judgment to the Son,

John 5:26: For just as the Father has life in Himself, even so He gave to the Son also to have life in himself;

John 5:30: I can do nothing on my own initiative. As I hear, I judge; and my judgment is just, because I do not seek my own will, but the will of Him who sent me.

John 5:36: But I have greater witness than the witness of John. For the works which the Father has given me to finish (the same works that I do) bear witness of me, that the Father sent me..

John 7:16: So Jesus answered them and said, my teaching is not mine, but His who sent ne.

John 7:28: Then Jesus cried out in the temple, teaching and saying, you both know me and know where I am from; and I have not come of myself, but He who sent me is true, whom you do not know.

John 8:26: …but He who sent me is true; and the things which I heard from Him, these I speak to the world.

John 8:28: …and I do nothing on my own initiative, but I speak these things as the Father taught me.[God teaches us through His word, the scriptures]

John 8:40: But as it is, you are seeking to kill me, a man who has told you the truth, which I heard from God. [Notice he doesn’t say “which I heard from the Father” – but “God]

John 8:54: Jesus answered, If I glorify myself, my glory is nothing; it is my Father who glorifies me, of whom you say, 'He is our God';

John 10:35-36: If he called them gods - Elohim, to whom the word of God came (and the Scripture cannot be broken), do you say of Him, whom the Father sanctified – set apart and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?

John 12:49: For I did not speak on my own initiative, but the Father Himself who sent me has given me a commandment {as to} what to say and what to speak.

John 14:10: Do you not believe that I am in the Father, and the Father is in me? The words that I say to you I do not speak on my own initiative, but the Father abiding in me does His works.

John 14:28: …If you loved me, you would have rejoiced because I go to the Father, for the Father is greater than I.

John 17:3: This is eternal life, that they may know you, the only true God, and Jesus the Messiah whom you have sent. 

John 18:11: …the cup which the Father has given me, shall I not drink it?

So we see there is no hint of a “man side” and a “God side”. We should not try and make scripture fit our traditional doctrine, but we should make our teaching  fit what the word of God reveals, and not add to it or take away from it. It is interesting that the majority of texts come from John; the one gospel that Trinitarians and others like to use to prove Jesus is God.

Let us now look to see if the Messiah was subordinate to the Father after His resurrection and ascension:

1 Timothy 2:5: For there is one God, {and} one mediator also between God and men, {the} man Jesus the Messiah. Notice he’s still called a man after his resurrection and ascension.

1 Corinthians 8:6: yet for us there is one God, the Father, from whom are all things and we {exist} for Him; and one lord, Jesus the Messiah, because of whom are all things, and we {exist} in Him.

1 Corinthians 11:3: But I want you to understand that the Messiah is the head of every man, and the man is the head of a woman, and God is the head of the Messiah.

1 Corinthians 15:24,28: then {comes} the end, when he hands over the kingdom to his God and Father - Yehovah, when he has abolished all rule and all authority and power. When all things are subjected to him, then the Son himself also will be subjected to the One who subjected all things to him, so that God - Yehovah may be all in all.

Revelation 1:1: The Revelation of Jesus the Messiah, which God - Yehovah gave Him…

Thus far we have seen that there is only ONE TRUE GOD and that this one God is YHVH - YEHOVAH of the Old Testament and the Father of the New Testament. We have seen that Jesus was subordinate to this one God both while on earth and after his resurrection and ascension. If Jesus is not the ONE TRUE GOD, then what is He? Was Jesus a pre-existent being or an angel? If the Messiah was a pre-existent being above the angels, he could not have been eternal; for only God is eternal. If He has been here from sometime before the creation of the earth, then why do we never hear from him or about him in the Old Testament? Some would say that we do! They would counter that He was Michael the Archangel; others would say He was the Angel of YHVH - YEHOVAH. The chances of this are so remote that we won’t consider them in too much depth other than to quote a couple of scriptures:

Hebrews 1:1-2: God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son…

1 Peter 1:20: For He [Jesus] was foreknown before the foundation of the world, but has appeared in these last times for the sake of you. All those who are in the lord Messiah were also known from before the foundation o f the world – Ephesians 1:3-5:

Blessed be God, and the Father of our Lord, Jesus the Messiah, who has blessed us with all spiritual blessing in the Heavenly realms in the Messiah, as He has chosen us in him before the foundation of the world, that we should be holy and without blame before Him in love; having marked us out beforehand to be adopted, through Jesus the Messiah, to Himself, according to the good pleasure of His will… [All this according to the foreknowledge of our God and Father Yehovah]

When the Apostles in the New Testament go to such great lengths to explain to us who Jesus is, why do they not say he was the archangel, Michael? Why do they not say He was the Angel of YHVH - YEHOVAH? In the beginning the Apostles didn’t understand everything Jesus was telling them, but by the time they wrote the New Testament (which I’m sure most reading this believe is inspired) they had been endowed by the Holy Spirit.

What about passages that say Jesus created the world? Let’s look at them:

Ephesians 2:10: For we are His workmanship, created in the Messiah Jesus for good works, which God prepared beforehand so that we would walk in them.

Ephesians 3:9: and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things.

Colossians 1:12-20: giving thanks to the Father, what has qualified you to share in the inheritance of the saint in light. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.  He is the image of the invisible God, the firstborn of all creation. For in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities; all things were created in him and for him. And he is before all things [in the mind of God], and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Here the Greek word “en” occurs twice. The first time it is translated as “because of”, and the second time it is translated as “in”. The normal use of this Greek word is “in”. This word should be translated as “in” just as it is in Ephesians 2:10 and its second occurrence in Colossians 1:16 by the same translators. Here it is in the Revised Standard Version (RSV):

Colossians 1:16: for because of him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities; all things were created because of him and for him.

The word that is translated as “through” in Colossians 1:16 is the Greek word “dia”. It can have the meaning of “because of” or “on account of”. Jesus is the reason for all of creation – both physical and spiritual. Many reputable Greek scholars such as J.H.Moulton in Grammar of New Testament Greek say that Colossians 1:16 should be rendered “for because of him”, and the Expositor’s Greek Commentary says on this verse: “en auto: This does not mean ‘by him’ ”. You’ll also notice that Colossians 1:16 does not say that the Messiah created the Heavens and the earth. It says, “in him all things were created, IN heaven and ON earth…”. It then goes on to tell us that these are thrones, dominions, principalities, and authorities. Christ was put over everything and given the authority to restructure the arrangements of spiritual powers and rankings.

I Peter 3:22: who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to him.

Ephesians 1:21-22: far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under his feet, and gave him as head over all things to the church,

Colossians 2:10: …He is the head over all rule and authority;

Philippians 2:9-11: For this reason also, God highly exalted him, and bestowed on him the name which is above every name, so that AT THE NAME OF JESUS EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus the Messiah is Lord, to the glory of God the Father.

Here are just a few scriptures that show God – YHVH – YEHOVAH created everything.

Genesis 1:1: In the beginning God created the heavens and the earth.

Isaiah 42:5: Thus says YEHOVAH God, who created the heavens and stretched them out, who spread out the earth and its offspring, who gives breath to the people on it, and spirit to those who walk in it,

Isaiah 45:12: It is I who made the earth, and created man upon it. I stretched out the heavens with my hands And I ordained all their host.

Isaiah 45:18: For thus says YEHOVAH, who created the heavens (He is the God who formed the earth and made it, He established it {and} did not create it a waste place, {but} formed it to be inhabited), I am YEHOVAH, and there is none else.

Did Jesus pre-exist? The Old Testament type of Jesus  was “a lamb from among the flock”; one without spot or blemish. Jesus had to be one of us, not God masquerading as a man who was not really “tempted in every way as we are” and who could not really die, and not some Angel or pre-existent being.

As [2] J.A. Baker states:

“It simply is not possible at one and the same time to share the common lot of humanity and to be aware of oneself as one who has existed from everlasting with God”. And as stated in [3] “One God and One Lord – Reconsidering the Cornerstone of the Christian Faith”: …if Jesus were aware of being “God” in some way or could remember his former state of glory in heaven, then his experience of earthly life would be very different from ours. Consequently, our ability to identify with both his overcoming temptation and leaving us a righteous path to follow is seriously compromised. We are then essentially left without a “mediator”, but are being asked to be like God Himself, instead of developing absolute trust in God, our heavenly Father, as Jesus did, and becoming like him as he said we could and should.

Did He pre-exist in God’s mind as the Word – Logos – Reason – Plan for everything that would happen? Yes! Did God foreknow Jesus in a very real way? Yes, as he did all those who will be resurrected when he returns – See Ephesians 2.

1 Peter 1:20: For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you.

Here’s what Strong’s says the definition of the word “foreknown” (proginosko) is:
1) to have knowledge before hand
2) to foreknow

How do you foreknow someone who has always existed?
Did God foreknow us? Yes!

Romans 8:29: For those whom He foreknew, He also marked out beforehand {to become} conformed to the image of His Son, so that he would be the firstborn among many brethren;

Ephesians 1:4: just as He chose us in him before the foundation of the world, that we would be holy and blameless before Him. In love

2 Timothy 1:9: who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in the Messiah Jesus from all eternity,

God did foreknow us, but we did not pre-exist except in His heart and mind.

Did the Apostle John pre-exist?

John 1:6: There came a man sent from God, whose name was John.

We know the Apostle John did not pre-exist, but when we see this same type of wording (“sent from God”) applied to Jesus, some people somehow read pre-existence into it. 

2. Did/Does Jesus have a God?

Let’s see what the scriptures say:

Matthew 27:46: About the ninth hour Jesus cried out with a loud voice, saying, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" (also in Mark 15:34, Psalm 22)

John 17:3: This is eternal life, that they may know you, the only true God, and Jesus the Messiah whom you have sent.

John 20:17: Jesus said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to my Father and your Father, and my God and your God.' "

Some may say that Jesus made these comments in the flesh while on earth. Even though this is not a good argument – this splitting of the Messiah into two natures (as we have seen), this argument certainly doesn’t hold water for the remainder of these verses, which are after his Death, Burial, and Resurrection.

Romans 15:6: so that with one accord you may with one voice glorify the God and Father of our Lord Jesus the Messiah.

2 Corinthians 1:3: Blessed be the God and Father of our lord Jesus the Messiah, the Father of mercies and God of all comfort,

2 Corinthians 11:31: The God and Father of the Lord Jesus, he who is blessed forever, knows that I am not lying.

Ephesians 1:17: that the God of our lord Jesus the Messiah, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of him.

1 Peter 1:3: Blessed be the God and Father of our lord Jesus the Messiah, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus the Messiah from the dead,

Hebrews 1:9: "YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS."

Revelation 1:1: The Revelation of Jesus the Messiah, which God gave Him to show to His bond-servants - slaves, the things which must soon take place; and he sent and communicated {it} by His angel to His bond-servant - slave John,

Note: All those in the Messiah have been bought and paid for by his shed blood; sin-offering sacrifice and thus we are his slaves, subject to his authority as our master. As his slave we own nothing, but we have been given stewardship over all he blesses us with physically and spiritually. Since Jesus was acting as an agent of Yehovah we are also recognized as the slave of Yehovah, and we are to walk as slaves to righteousness.

Revelation 1:5-6: and from Jesus the Messiah, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us and released us from our sins by his blood [his sin-offering sacrifice]; and he has made us {to be} a kingdom, priests to his God and Father – Yehovah; to Him - Yehovah {be} the glory and the dominion forever and ever. Amen.

Revelation 3:12: He who overcomes, I will make him a pillar in the temple of my God, and he will not go out from it anymore; and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my new name.

Many Trinitarians subconsciously read the word “Father” in place of God when they see Jesus and God in juxtaposition; reading their own theology back into the scriptures.

3. Was He a Man?

Let’s see what the Old Testament says:

Deuteronomy 18:15: Yehovah your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear [obey],

Numbers 24:17-19: "I see him, but not now; I behold him, but not near; A Star shall come out of Jacob; A Scepter shall rise out of Israel, and batter the brow of Moab, and destroy all the sons of tumult. And Edom shall be a possession; Seir also, his enemies, shall be a possession, while Israel does valiantly. Out of Jacob One shall have dominion and destroy the remains of the city."

2 Samuel 7:12-13: When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.

Isaiah 11:1-3: There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots. The Spirit of Yehovah shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, the Spirit of knowledge and of the fear of Yehovah. His delight is in the fear of Yehovah,

Isaiah 49:1-8: "...YEHOVAH has called me [Jesus] from the womb; from the bowels of my mother [Mary] has he made mention of my name [Matthew 1:20-21, Luke 1:28-33]....in the shadow of His hand has He hid me...And now, says YEHOVAH that formed me from the womb to be His servant... to him whom man despised, to him whom the nation abhorred [referring to the Messiah Jesus]...have I [God] heard you...have I [God] helped you: and I [God] will preserve you [Jesus, the Messiah], and give you for a covenant [New Testament - Covenant]."

Jeremiah. 23:5: "Behold, the days are coming," says YEHOVAH, That I will raise to David a Branch of righteousness; A King shall reign and prosper, And execute judgment and righteousness in the earth.

The following verse in Daniel is a prophecy of the future ascension of Jesus to God’s right hand  to receive his dominion and glory. Daniel is seeing this vision from a Heavenly point of view; hence the “coming with the clouds of heaven” is actually a vision of Jesus’ coming to the Father after His resurrection ... Here He is called the Son of Man.

Daniel 7:13-14: I was watching in the night visions, and behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, and they brought him near before Him. Then to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom the one which shall not be destroyed.

Zechariah 6:12-13: Then speak to him, saying, 'Thus says YEHOVAH of hosts, saying: "Behold, the man whose name is the BRANCH! From his place he shall branch out, and he shall build the temple of YEHOVAH; Yes, he shall build the temple of YEHOVAH. He shall bear the glory and shall sit and rule on his throne; So, He shall be a priest on his throne, And the counsel of peace shall be between them both." '

There are many more Messianic prophecies, but it is widely known that the Jews never expected anything other than a human Messiah. However, couldn’t the Jews have gotten it wrong (as they often did in Jesus’ time)? They may have gotten it wrong in their extra-biblical writings and musings, but not in the inspired Word of God. Some might say it was simply veiled in the Old Testament that the Messiah was actually going to be God himself and this wasn’t revealed until the New Testament; let’s take a look at the following passage in the Old Testament:

Psalm 110:1: YEHOVAH says to my lord: "Sit at My right hand Until I make Your enemies a footstool for Your feet."

Let me again quote from Anthony Buzzard’s [& Charles Hunting's] book [1] The Doctrine of the Trinity – Christianity’s Self-Inflicted Wound.

It has been argued by some that this verse should be rendered ‘God said to my God…’ They insist that David knew of a duality in the Godhead and under inspiration declared the eternal Sonship and Deity of the one who was to become the man Jesus. Such a theory involves a misuse of the Hebrew language which can easily be cleared up. The two words for ‘lord’ in the sentence ‘the LORD said to my lord’ are significantly different. The first ‘LORD’ is Yehovah… [and] refers to God, the Father, the One God of Israel (as it does on some 6700 occasions). The second word for ‘lord’ (here, ‘my lord’) is adoni, meaning according to all standard Hebrew lexicons, ‘lord,’ ‘master,’ or ‘owner,’ and it refers here, by way of prediction, to the Messiah. If David had expected the Messiah to be God, the word used would not have been adoni, but adonai, a term used exclusively for the One God. Psalm 110:1 provides a major key to understanding who Jesus is. The Hebrew Bible carefully distinguishes the divine title adonai, the Supreme Lord, from adoni, the form of address appropriate to human and angelic superiors. Adoni, ‘my lord,’ ‘my master’ on no occasion refers to the deity. Adonai, on the other hand, is the special form of adon, Lord, reserved for address to the One God only. A reader of the Hebrew Bible is schooled to recognize the vital distinction between God and man. There is an enormous difference between adoni, ‘my master,’ and adonai, the Supreme God. No less than 195 times in the Hebrew canon adoni marks the person addressed as the recipient of honor but never as the Supreme God. This important fact tells us that the Hebrew Scriptures expected the Messiah to be not God, but the human descendant of David, whom David properly recognized would also be his lord. It is unusual for scholarly writing actually to misstate the facts about a word appearing in the Hebrew or Greek text. Astonishingly, however, a remarkable error crept into statements on high authority regarding the identity of the Messiah in this crucial Christological passage in Psalm 110:1. Notice now the evidence of widespread confusion in the treatment of this Psalm. The status of Jesus as the human adoni has proved to be an embarrassment to later ‘orthodoxy.’ A Roman Catholic writer, in an effort to support his traditional doctrine of the eternal Son, states: In Psalm 110:1 ‘Yahweh said to Adonai: Sit thou at my right hand.’ This passage is cited by the Messiah to prove that he is Adonai, seated at the right hand of Yahweh (Matthew 22:44). But Adonai ‘my master,’ as a proper name is used exclusively of the Deity, either alone or in such a phrase as Yehovah Adonai. It is clear, then that in this lyric Yehovah addresses the Messiah as a different Person and yet identical in Godhead. The information is incorrect. The second lord of the Hebrew text is specifically not adonai but adoni. The latter is never a divine title. The former always designates the Deity. The whole Trinitarian argument from this Psalm fails because the facts of the language are wrongly reported.

That pretty much says it all. The Old Testament seems pretty clear that the Messiah who was to come was going to be a true, flesh-and-blood, man.

Let’s see what the New Testament says:

Can God be tempted? Not according to James:

James 1:13: "God cannot be tempted with evil" Jesus was tempted…"

Luke 4:1-2: "And Jesus being full of the Holy Spirit returned from Jordan, and was led by the Spirit into the wilderness, Being forty days tempted of the devil."

Luke 22:28: "You are they which have continued with me in my temptations."

Hebrews 2:18: "For in that he himself has suffered being tempted..."

Hebrews 4:15: "...but was in all points tempted like as we are..."

If his temptations weren’t real then he wasn’t “in all points tempted like as we are”. If there was no real possibility of Jesus giving in to these temptations, then they weren’t really temptations.

 Do any other New Testament scriptures say he was a man?

John 8:40: "But now you seek to kill me, a man that hath told you the truth, which I have heard of God..."

The rest of these verses are the Apostles speaking after Jesus’ resurrection.

Acts 2:22-24, 22: Men of Israel, hear these words: Jesus of Nazareth, a man attested by God to you by miracles, wonders, and signs which God did through him in your midst, as you yourselves also know him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that he should be held by it.

Acts 2:36: "Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both lord and Messiah."

Acts 3:22: "For Moses truly said unto the fathers, A prophet shall Yehovah your God raise up unto you of your brethren..."

Acts 13:23: "Of this man's seed (David's) has God according to his promise raised unto Israel a Savior, Jesus:"

Romans 5:19: "For as by one man's disobedience many were made sinners, so by the obedience of one (one man, Jesus the Messiah, verse 15) shall many be made righteous."

1 Corinthians 15:21-23: "For since by man came death, by man came also the resurrection of the dead. For as in Adam (a man) all die, even so in Christ (a man) shall all be made alive. But every man in his own order: The Messiah the first fruits; afterward..."

1 Timothy 2:5: "For there is one God, and one mediator between God and men, the man the Messiah Jesus;"

The above verse in 1 Timothy should be clear enough. Notice it does not say “one mediator between ‘the Father’ and men”, but “between God and men, the man the Messiah Jesus”. If Jesus were God, this scripture wouldn’t make any sense.

Hebrews 1:4: having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

Hebrews 1:11-12: For both he who sanctifies [sets apart] and those who are being sanctified are all of one, for which reason he is not ashamed to call them brethren, saying: "I will declare your name to my brethren; In the midst of the assembly I will sing praise to you."

Hebrews 5:7-9: when he had offered up prayers and supplications, with vehement cries and tears to Him who was able to save him from death, and was heard because of his godly fear, though he was a Son, yet he learned obedience by the things which He suffered. And having been perfected, he became the author of eternal salvation to all who obey him,

Hebrews 7:14: For it is evident that our lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.

Revelation 5:5: and one of the elders said to me, "Stop weeping; behold, the lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals."

For the Messiah to truly come from the tribe of Judah, he had to be of Mary’s egg. Not an angel put in her womb and not God Himself entering Mary’s womb, but an actual baby conceived in her womb from her egg (not from Joseph, but from God by the power of His Spirit – virgin birth). The KJV uses the words “sprang out of Juda” in Hebrews 7:14. The Greek word is “anatello” and means “rise – to cause to rise – of the earth bringing forth plants – etc.”

Luke records the conversation between the Angel and Mary in this way:

Luke 1:35: The angel answered and said to her, The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy child shall be called the Son of God.

The Greek word here translated as “for that reason” (therefore in the KJV) is dio, and it means “wherefore; on account of”. The reason Jesus would be called the Son of God was because the Power of the Most High God was going to overshadow Mary and she would conceive, and for that reason, or on account of this, he would be called the Son of God. Just as Adam, who was created by God is called the son of God – Luke 3:38: the son of Enos, the sone of Seth, the son of Adam, the son of God.


We have seen that Jesus was a man, a mediator between God and man; we are to be like the Messiah – heirs with him; God is our Father and the Messiah is our elder brother:

Acts 3:22: Moses said: YEHOVAH GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED TO EVERYTHING HE SAYS TO YOU.

Romans 8:17: and if children, heirs also, heirs of God and fellow heirs with the Messiah, if indeed we suffer with him} so that we may also be glorified with him.

Romans 8:29: For those whom He foreknew, He also marked out beforehand to become conformed to the image of His Son, so that he would be the firstborn among many brethren;

Hebrews 2:11-12: For both he who sanctifies and those who are sanctified are all from one {Father;} for which reason he is not ashamed to call them brethren, saying, "I WILL PROCLAIM YOUR NAME TO MY BRETHREN, IN THE MIDST OF THE CONGREGATION I WILL SING YOUR PRAISE."

This should have thoroughly proven that the Messiah Jesus was a man; not a half man, not sort-of-a-man, not possessing a man’s body, not God masquerading as a man, but a real flesh-and-blood man. There is nothing to make us think he is one-third of a triune being. He is not co-equal and co-eternal with the Father. He is the Son of Man, the Son of God – He is our lord and Savior.

1 Corinthians 8:6: "But to us there is but one God, the Father, of whom are all things, and we in him; and one lord Jesus the Messiah, because of  whom are all things, and we in him."

Philippians 2:11: and that every tongue will confess that Jesus the Messiah is lord, to the glory of God the Father. 

4. Why a Man?

First of all when man sinned God required that blood be shed [a sin-offering sacrifice] to pay for those sins.

Genesis 9:4-6: But you shall not eat flesh with its life, that is, its blood. Surely for your lifeblood I will demand a reckoning; from the hand of every beast, I will require it, and from the hand of man. From the hand of every man's brother I will require the life of man. Whoever sheds man's blood, by man his blood shall be shed; For in the image of God He made man.

Blood had to be shed; without the shedding of blood there is no remission of sins:

Hebrews 9:22: without shedding of blood there is no forgiveness.

But God cannot shed blood; He is not flesh and blood.

Matthew 16:17: And Jesus said to him, Blessed are you, Simon Barjona, because flesh and blood did not reveal {this} to you, but My Father who is in heaven.

Because blood is required, God set up the whole sacrificial system, but it was only a shadow or type pointing to the Messiah. This is the reason that the animal sacrifices in the Old Testament did not truly atone for sins.

Hebrews 10:4: For it is not possible that the blood of bulls and goats could take away sins.

Man sinned, so man’s blood is required. Again, God’s blood is not required – God is not a man and He cannot die.

Numbers 23:19: God is not a man, that He should lie, Nor a son of man, that He should repent.

By looking at Adam Christology we can see another reason Jesus had to be a true man (another Adam). The first Adam messed things up and the second Adam came to fix them.

1 Corinthians 15:45: So also it is written, "The first MAN, Adam, BECAME A LIVING SOUL." The last Adam {became} a life-giving spirit – as a glorified, immortal man.

Romans 5:14-19: Nevertheless, death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of him who was to come. But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus the Messiah, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification – a decree of not guilty. For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One [man], Jesus the Messiah.) Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life – guilt free. For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.

1 Corinthians 15:21-22: For since by man came death, by man also came the resurrection of the dead. For as in Adam all die, even so in the Messiah all shall be made alive.

Do you see the pattern emerging here? Man sinned so man has to pay for those sins. Therefore God, in his amazing foreknowledge and grace, had a contingency plan from before the foundation of the world. He would have a man be born in the fullness of time. God’s Spirit would overshadow Mary and she would conceive and give birth to the Messiah who would pay for man’s sins.

The first Adam was called the Son of God because he was made by God; he was a true man, made by God

Luke 3:38: the son of Enos, the son of Seth, the son of Adam, the son of God.

Therefore, the second Adam had to be a true man, made by God. God created man (Adam) who had the capability of sinning (human nature), but not a propensity toward it (sin nature). He made him genetically perfect and hoped he would be behaviorally perfect. Once he disobeyed and ate of the forbidden fruit, sin nature entered the picture. The birth of our Savior was from God impregnating Mary, creating another genetically perfect man and hoping he would be behaviorally perfect. God was responsible for the flawless genetics, but he could not be responsible for the flawless behavior. Man is a free will being and as such must choose to obey or disobey. The first Adam chose to disobey; the second Adam was obedient in every way, enabled by the Spirit of God – God indwelled him with the fulness of his nature. We again quote from [3] “One God and One lord – Reconsidering the Cornerstone of the Christian Faith”:

The Bible is basically a story about two Adams and the two “races” they fathered. Romans 5:12-21 could be summarized like this:

Two Adams
Two Sons of God
Two men
Two gardens
Two temptations
Two decisions
Two results
Two races
 

Remember this?

Hebrews 4:15: "...but was in all points tempted like as we are..."

Can we really say he was “tempted like as we are” if he existed from eternity past, had a knowledge of this existence, and knew he would return to being God himself? I quote [4] J.A.T. Robinson:

The traditional supernaturalistic way of describing the Incarnation almost inevitably suggests that Jesus was really God Almighty walking about on earth, dressed up as a man. Jesus was not a man born and bred – he was God for a limited period taking part in a charade. He looked like a man, he talked like a man, he felt like a man, but underneath he was God dressed up – like Father Christmas…Indeed, the very word “incarnation” (which, of course is not a Biblical term) almost inevitably suggests it. It conjures up the idea of a divine substance being plunged in flesh and coated with it like a chocolate or silver plating…The supernaturalistic view of the Incarnation can never really rid itself of the idea of the prince who appears in the guise of a beggar. However genuinely destitute the beggar may be, he is a prince; and that in the end is what matters.

IF it is a requirement that we believe in a Trinitarian God, a Binetian God, or a God Family; if it is a requirement that we believe Jesus was anything other than the Son of God; why didn’t Peter mention it when he preached this sermon to Jews (who were extremely Monotheistic and had no conception of the Trinity) in Acts chapter 2 right after he had received the promised Holy Spirit (which should have led him into all truth)?

Acts 2:22-42: Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through him in your midst, as you yourselves also know him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that he should be held by it. For David says concerning him: 'I foresaw the lord always before my face, for he is at my right hand, that I may not be shaken. Therefore, my heart rejoiced, and my tongue was glad; moreover, my flesh also will rest in hope. For You will not leave my soul in Hades, nor will You allow Your Holy One to see corruption. You have made known to me the ways of life; you will make me full of joy in your presence.' Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Messiah to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Messiah, that His soul was not left in Hades, nor did his flesh see corruption. This Jesus God has raised up, of which we are all witnesses. Therefore, being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, he poured out this which you now see and hear. For David did not ascend into the heavens, but he says himself: 'The Lord said to my lord, "Sit at My right hand, until I make your enemies your footstool." ' "Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both lord and Messiah. "Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?" Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus the Messiah for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call." And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation." Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.

As stated earlier, these people listening to Peter were Jews  from all over the known world (Roman Empire),and were of the Jewish religion and were in Jerusalem for the feast of Pentecost. The Jewish religion had no concept of a Trinity. These 3000 people could not have had any concept that Jesus was God himself, yet 3000 people were saved and baptized that day! Amazing isn’t it!

It is amazing how the Jews were disingenuously trying to drum up charges against Jesus. At one point they say the following:

John 8:41: "You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father: God."

And then at another point they say Jesus was making himself equal with God because He said that God was His Father:

John 5:18: "Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God."

They were speaking out of both sides of their mouth – anything to try and trap Him.

5. Conclusion

Let us not destroy the historical lord, Jesus the Messiah by making him an eternal, pre-existent, omnipotent, untemptable, co-equal God who masqueraded as a man for a short time. He was a man in whom God dwelt, and through whom God spoke and worked and manifested Himself; a man who’s Father was God; a man who submitted to God - "Not my will, but your, be done" (Luke 22:42). The doctrine of the Trinity is not scriptural. The idea of 3 co-equal, co-eternal members of a Godhead is not to be found anywhere in the scripture; to quote Anthony Buzzard [& Charles Hunting] one last time from [their] book [1]

 The Doctrine of the Trinity – Christianity’s Self-Inflicted Wound:

“Could it be that today’s Trinitarians inadvertently, and in sincerity desiring to exalt Jesus, fall into the trap of ascribing to the Messiah a position as God which he never claimed for himself? A claim to be Deity in the Trinitarian sense would actually be blasphemous by Jesus’ own standards, since he repeatedly affirmed that his Father was the only true God."


Footnotes

1.    This book by Sir Anthony Buzzard & Charles Hunting can be purchased by logging on to http://www.abc-coggc.org/coggc/books.htm.

 

2.     This quote is from the book, ‘The Use of the Fourth Gospel for Christology Today’, by J.A. Baker

 

3.    To read excerpts from this book or to purchase, log on to: http://www.biblicalunitarian.com/modules.php?name=News&file=article&sid=47

 

4.     This quote is from the book, “Honest to God” pg. 65-66

Written by a man who goes by the name of “Seeker” on the web, and edited by Bruce Lyon