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                        The Covenants, Finished On The Cross  

The completion of the commensal Covenant, providing for the redemption and perfection of living-soul man, through Malki Tzedik Yahusha HaMashiach, on the Cross.


               
The History of Creation would be incomplete without an account of the sacrificial action of Malki Tzedik Yahusha HaMashiach in reuniting man with יְהוָה , and restoring to him the potentials of dominion and paradise. Man, the crowning achievement of the Creator’s effort was made for Cosmical immortality, not for annihilation. He originally enjoyed authority, an ideal environment, a perfect diet, fascinating pleasures, and a Divine culture unknown on earth today. He was a brilliant specimen of creature perfection, sparkling intellect, enormous perspectives, good humor, and social ability designed to live a well ordered existence of self-discipline, restraint, and happiness under special training and assignment until promoted to the status of perfection, as yet unseen and unimaginable. He was adequately instructed in the rudiments of his calling and warned of the consequences of committing evil, likened to deadly poison causing death. But in spite of the most painstaking efforts by the Creator, the man violated instructions, and fell into condemnation, ruining himself and his preparation for exalted cosmical responsibility.

We do not know all that transpired in the breakdown of self-control, so necessary for righteous leadership, but the malefaction changed men, their position, their culture, their economy, their habitat and their future. Hence man’s restoration immediately assumed an import for the Creator above all else on earth, and Adam was so apprised. He gradually learned to cooperate with יְהוָה because his man-made efforts were powerless to remove sin, the effects of evil, or alter circumstances in his favor. [1]  After his repentance, יְהוָה , in mercy showed him how to overcome his new problems by the substitutionary sacrifice of animals, until such time as the Redeemer Himself would complete the atoning efforts, providing hereby a partial restoration of the Creator’s blessings. Man knows his need, but only יְהוָה has the solution.

The world has never lacked for man-made ideologies, religions, theories and forms of god-worship, to appease the human conscience, and all a product of the ignorance and error resulting from sin, the greatest sins. [2]  The most exhausting research, however has revealed only One Salvation established by a יְהוָה -Man who Himself paid the penalty for man’s sins and neglects upon a Cross, was buried, arose again after three days, ascended to Heaven from whence He came, and sent the Holy Ghost to comfort, teach, and equip His followers for divine life. The Torah and Biblical scripture alone gives true meaning to human life, offers a reasonable Cosmogony, practical Cosmo-Theology, and a sensible solution to the ills of mankind, caused by digressions from יְהוָה ’s Laws. This Redeemer purchased the right to reproduce Himself in obedient subjects by sharing His Spirit and its capabilities with them so they would be “like Him.” His resurrection body assured them they would some day receive new spiritual bodies like unto His glorious body to become a transformed species of Man. Torah and Bible scripture alone has foretold, fulfilled and proved the reality of glorified life after death for its adherents in the birth, life, death and resurrection of Malki Tzedik Yahusha HaMashiach, the Creator Himself, its originator. No other religion is so substantiated by proven fact, practical application, exalted experience, or confirmed existence. Based in factual evidence, it has no contenders. The Cross so expanded יְהוָה ’s Grace that it reduced the period of man’s testing on earth to seconds, i.e., the time it takes to confess Malki Tzedik Yahusha HaMashiach as Savior. From that moment the individual has free access to the Infinite capabilities of the Creator. [3]

Malki Tzedik Yahusha HaMashiach, the Master of true philosophy, consistently expounded the Spirit-filled-life qualitatively and quantitatively so no listener could question its superiority over conscious fleshly existence. The urgency with which He entreated men to accept His salvation in preparation for new life, was later also stressed by Paul who explained the necessary “fitting” to be consummated by the Spirit of יְהוָה in preparing each believer for his particular niche in the building fitly framed together for an habitation of יְהוָה through the Spirit (Eph. 2:22). No other sect, or religion, offers similar help, tutoring, or advantage. Paul so confident, so assured, and so self-centered on His way to Damascus to persecute the Messanic Israelites, received the shock of his life when he saw himself as יְהוָה saw him; not as the competent well educated religionist serving יְהוָה but as a selfish, badly twisted, uninformed religious zealot who needed spiritual transformation before his talents could be used of Mashiach . [4]  Years later near the close of his life he confessed he still had much to learn. Malki Tzedik Yahusha came to earth to teach His disciples, [5]  a small group; but He died to share the Spirit of Truth, the universal Teacher, with millions. Such a Plan for private tutoring has no counterpart in the entire educational realm. The parables of Malki Tzedik Yahusha illustrated that divine life required birth, exercise, schooling, growth, and effort, just like natural life, for the measure ranging from the meager to the overflowing of well-being would depend on the feeding and digestion by the soul of divine-life substance. Success for individual or group assembly always reflects their activity in this respect. For those who grasp the regenerative foods and drink purchased for them by Malki Tzedik Yahusha HaMashiach on the Cross, the present life will terminate favorably. For those who reject, the present is the beginning of soul starvation and spiritual death. [6]

Whether accepted or not, the sacrifice of Malki Tzedik Yahusha HaMashiach on Calvary, is the central point of Creation. It purchased more present and future benefits for His followers than the Creator’s benefits accrued from the dawn of light. Small wonder that He was a man “acquainted with grief’ for the eternal welfare of “lost” millions depended upon His actions. On Him alone!!! Only He could restore the Cosmos to universal righteousness. The creation of atoms in energy pools, making of the universes and planetary system, and formation of life energy complexes for the various species were all simple operations compared to Calvary’s effort which strained the Creator’s Infinite resources. Thus the vicarious sufferings and results thereby obtained have no parallel in all of Creation effort, and so merit the closest possible scrutiny.

There is a weighty pregnant sacredness associated with His last week on earth, as the Son of Man trying to satisfy the exacting demands of a Holy יְהוָה while diverting wrathful justice and judgment upon humanity, The Righteousness of יְהוָה must demand that the soul that sinneth it shall die, be annihilated, unless cleansed and regenerated. The Holiness of יְהוָה is the high point of His Perfection. Perhaps not fully understood, His Holiness is required to be יְהוָה . It approaches violent severity, and merits the utmost respect and conformity. Although beings in His presence are awed by His Beauty, Wonders, and Loveliness, they rest not day and night saying, Holy, Holy, Holy, Lord יְהוָה Almighty (Rev. 4:8). His Holiness is guarded by faithful angels above all other features. So it became necessary for the Perfect One, His Son, to supply the Holy sacrifice to satisfy His offended Holiness when Adam sinned. Furthermore, only יְהוָה possessed the depth of love necessary to enforce His sense of justice while showing mercy in sparing mankind. His action on Calvary was Divine, no human mind can grasp its wonders and complexities, nor fathom its mysteries. It requires spiritual revelation. For THE SINLESS ONE “became sin” for man, changed places with man, so that any man “abiding in Him”, could occupy “thrones” and “mansions” with Him. Calvary thus becomes the operation, the agency, and justification, through which the Creator affects His greatest creature creation, the production of “new creatures in Mashiach ,” the highest species of the entire “creating”, “making” and “upholding” operation.

The vicarious sacrifice of Malki Tzedik Yahusha HaMashiach on Calvary, [7]  thus assures mankind of the following:

1.        Forgiveness of sins and failures, For all have sinned and come short of the glory of יְהוָה . There is none righteous, no not one, He alone excepted. Faith in His shed blood thus cleanseth from all sin (Mt. 26:28; Heb. 9:23).

2.        Healing for the human body, from illness, disease and sickness, through faith in His body which is broken for you. We should note that healing follows the forgiveness of iniquities, Ps. 103:3, and both are memorialized in the Holy Communion.  

3.        Tempering of the curse on the ground (Gen. 3:17), to the extent to which the instructions of יְהוָה , tithing, and principles explained by Malki Tzedik Yahusha HaMashiach are taught and observed, respected and obeyed, by the citizenry. Mt. 6:33; Mal. 3:10; 2nd Chr. 7:1.

4.        Cleansing of the soul, and its preparation as a residence for the Spirit of Mashiach , which accompanies conversion. 1st Cor. 3:16; Mt. 12:43.

5.        Conversion and soul healing, the soul ‘made whole” through reseating of the spirit of Mashiach , in the living soul of man. Spirit of Mashiach , Holy Spirit, and Spirit of יְהוָה , as here applied are interchangeable. Mt. 13:15, 18:3; Mk. 4:14; John 14:20.

6.        Regeneration of the soul through the Word and Work of the Holy Spirit in preparation for Divine Life, new outlook, and a responsibility in the Kingdom of יְהוָה . 2nd Cor. 5:17; Gal. 6:15. The Spirit is given to every man to profit withal (1st Cor. 12:7). Water baptism is generally accepted as the outward sign of this inner work in the soul by the Holy Spirit. See Rom. Ch. 6.

7.        Rebirth of spiritual consciousness, and fellowship with the Holiest. The Bible becomes a different book to the human mind when the Holy Spirit “opens the understanding.” Reawakening of spiritual sense effects consciousness of spiritual beings. Being born again (John 3:3), of the Spirit of יְהוָה and re-equipped with spiritual responses for spiritual revelations, through Word and Spirit, following the Bible pattern. John 1:13; Gal. 4:28: 1st Peter 1:22.

8.        Restoration to the position of “dominion” shared by Malki Tzedik Yahusha HaMashiach with His followers, as a Son of יְהוָה with power over evil, the devil, and adverse and opposing influences and circumstances. John 1:12; Acts 1:8; Mt. 9:8; Luke 10:19.

9.        Redemption from spiritual death and destruction, but not physical death which is a release from this life and its struggles, for the better, of the Mashiach  follower. To be absent from the body is to be present with the Lord, instantly. Ps. 103:4; Romans Chs. 6 & 8; 2nd Cor. 5:6-8.

10.     Citizenship in the Kingdom of Heaven, Mashiach ’s spiritual rule of His church on the earth during the present dispensation. The Church comprises His entire body of believers throughout Christendom irrespective of denomination. The Bible mentions no denominational affiliations; only Jews, Gentiles, and the Church of יְהוָה , i e., the believers. True believers have sweet fellowship in Mashiach  regardless of denominational fences and emphasis on sectarian creeds. Mt. 3:2, 4:17, 16:18; Acts 2:47; 1st Cor. 12:28; Eph. 1:22, 3:21, 5:25.

11.     Help and illumination in the understanding of the Bible to assure the knowledge of Divine principle and order for spiritual growth. This is the Holy Spirit’s ministry and is available to every believer. Acts 2:38-40; John 14:16, 17, 26. The study of the Bible should always be accompanied by prayer, developing a feeding attitude, as if the Word were “bread” and prayer a “drink,” for both are essential for the absorption, digestion, and distribution of spiritual food to the whole soul. This makes for effective results.  

12.     The fascinating revelation of יְהוָה , His methods, His workings, His plans in the whole and for the individual believer, to lead the convert into His perfect Will, for cooperative effort with Him. Every believer has a purpose, an office, or a calling. יְהוָה uses the circumstances of life, His Word, and private revelations to guide into the particular area of learning and activity to train not only for the present life but for future responsibilities. The believer must be trained to use the principles of יְהוָה , exploiting them for His own good, as well as others, so that his efforts in eternity will fit into a gigantic ecological culture and society ever increasing for the good of all. John 16:13, 14, 15; Rom. 8:28.

13.     Acquisition of the inspirational knowledge of the Bible including the means of salvation for aiding others, encouraging others, helping others. The יְהוָה -given capacity to represent Him, witness for Him, serve others for Him. Acts 1:8; Rom. 10:15; Mt. 28:19, 20; Mk. 16:14-20.

14.     The Baptism of the Holy Ghost, a third work of Grace, promised in the Bible, for the seeker who has submitted and yielded himself completely to Malki Tzedik Yahusha HaMashiach for service, the enduement of power, or whatever the Lord Himself may choose. This is a saturation of the whole man in the Holy Spirit, body, soul, and spirit, and is usually followed by deeper spiritual life, responsiveness to Divine commands, and conformity to Holiness, made possible by the Spirit Himself. Acts 2:4, 1:4,5; Acts 2:38-40; Acts 10:44-48.

15.     The impartation of gifts and enablements to the believer by the Holy Ghost, to carry on the work of Malki Tzedik Yahusha HaMashiach on the earth, completing His Ministry to the needs of each generation. Acts 1:7-9; 1st Cor. 12:1-11; 1st Cor. Ch. 13; Heb. 2:4; 1st Pet. 1:12. These gifts or enablements are predicated upon absolute submission to the Divine Mind, and require the indwelling of Spirit.

If any man love me, he will keep my words; and my Father will love him, and WE will come unto him, and make our abode with him (John 14:23). The conditions here outlined prescribe the prerequisites for the indwelling of the Trinity in the living soul of man, in preparation for the operation of spiritual gifts, enduements, and enablements, through the individual believer. These gifts are described in 1st Cor. 12:8-11 and are dependent upon the Triune Divine Spirit operating in three capacities, as follows:                                                       1.        There are diversities of gifts but the same (Holy) Spirit to supply the means or tools.                                                                                           2.        And there are differences of administration, but the same Lord (Malki Tzedik Yahusha HaMashiach), the Executive who administers, or fits the gifts to the peculiar need or situation.                                                                                                      3.        And there are diversities of operations, but it is the same יְהוָה (the Father) which worketh all in all, who supplies the energy, power, and substance to complete the task desired. 

Now concerning spiritual gifts, brethren—There are ten [8]  spiritual gifts exercised by the Triune Spirit of יְהוָה through believers; the first, the manifestation of the Spirit . . . given to every man; and the nine following worketh that one and the self same Spirit, dividing to every man severally as He will. These include:

1.        “The Manifestations of the Spirit (or expression) given to every man to profit withal,” i.e. to witness of Mashiach .

2.        “One is given by the Spirit the Word of Wisdom,” that is Divine and wise judgment.

3.        “To another the Word of Knowledge by the same Spirit,” or Divine Knowledge.

4.        “To another Faith by the same Spirit,” Faith is the substance of things hoped for.

5.        “To another gifts of Healing by the same Spirit.” Control over physical, mental, and spiritual afflictions, or weakness, or infirmities.

6.        “To another the working of Miracles,” control over the natural and spiritual orders.

7.        “To another Prophesy,” abilities to Preach, Evangelize. Reveal Scriptures.

8.        “To another Discerning of spirits,” the ability to discern between good and evil, clean and unclean spirits, and control them by the application of Divine Power. Particularly valuable in handling the mentally retarded, mentally afflicted and the insane.

9.        “To another divers kinds of Tongues.” The Pentecostal outpouring on the early New Testament Church was accompanied by Galileans speaking in a dozen or more “other tongues” unknown to them, to prove to the unregenerate that יְהוָה was working with these “tongues” people. It was ordained of יְהוָה , fulfillment of prophesy, showed the saturation and overflowing of the Spirit upon men, and was given to edify the church. Acts Ch. 2; 1st Cor. 14:21; Mark 16:17; Rom. 8:26.

10.     “To another the Interpretation of tongues.” The translation of unknown tongues into the language of the Messianic assembly.

Thus we find that every need of man, physically, mentally and spiritually, has been provided for in the Kingdom of Heaven economy, purchased for Man, by the Son of יְהוָה at Calvary. But just as Eve made a conscious effort to secure the forbidden fruit, so must every “living soul” reach for these proffered realities and weave them into his own conscious life by opening his mind, submitting his inner being, and feeding on the same spiritual food as did the Lord Malki Tzedik Yahusha HaMashiach. Behold, I (Malki Tzedik Yahusha HaMashiach) stand at the door. . . if any man hear my voice, and open the door, I will come into him, and will sup with him and he with me (Rev. 3:20).

The most important period in the history of the world is the last week of Malki Tzedik Yahusha HaMashiach as the Son of Man. [9] This is true of the natural as well as the spiritual order, since His vicarious sacrifice effected both. It began on Sunday, April 2nd, 30 A.D. by our modern calendar, or 9th of Nisan, Jewish reckoning. Astronomers tell us that Friday, His Crucifixion Day, fell on 14th Nisan, a Jewish month corresponding to part of March and part of April. Many of His last days had been spent at Bethany, home of Mary, Martha, and Lazarus whom He had raised from the dead. His good friends the previous evening had made Him a supper in the house of Simon the leper, during which Mary had poured over His head a box of expensive ointment which ran down His body, she wiping the residue from His dripping feet with her hair, thus annointing Him for His last week, and public display. It was probably the greatest act of kindness shown the Son of Man, its fragrant aroma exuding from His Person like that of a great King preparing for public exhibition. Mary, with deep devotion, thus openly acknowledged His Kingship, which would he made evident to anyone coming into His presence, through the lavish perfume. Some questioned her extravagance, but Malki Tzedik Yahusha rebuked them kindly, which softened them, but the offended Judas apparently concluded it was pointless to sacrifice for Him further, and from hence sought to betray Him to His enemies for any monies they might offer. It was His last gathering with His many friends, and her action undoubtedly led to many other expressions of endearment from the many who loved Him deeply. The evening prepared Him for the day following.

The next morning, now known as Palm Sunday, He prepared early for His triumphal entry into Jerusalem, as the long-awaited Messiah-Redeemer, each detail carefully supervised by His Father. Malki Tzedik Yahusha sent two disciples to Bethpage, nearby suburb, to obtain His conveyance, the unbroken “foal” [10] of an “ass” [11]  which He would ride into the Holy City [12]  as foretold by prophecy, [13]  a beast of burden on which never man had sat. Malki Tzedik Yahusha had appropriated the foal as a sign of His Kingly dominion; Thursday he would appropriate the “upper room,” a sign of Priestly dominion; and later He would appropriate Gethsemane and the Cross, a sign of His Prophetic dominion. He was King, Priest, and Prophet asserting Divine Authority. His actions are to be construed as the Executive of the יְהוָה -head acting as King of Kings, High Priest above all Priests, and Prophet of Prophets, both exponent and chief subject of the sacred prophecies. His every move was significant to His subjects who would be effected thereby.

The record states, much people [14]  that were come to the feast when they heard that Malki Tzedik Yahusha was coming to Jerusalem, took branches of Palm trees and went forth to meet Him and cried Hosanna, Blessed is the King of Israel that cometh in the name of the Lord (John 12:12,13). And a very great multitude [15]  spread their garments in the way. Others gathered tree branches, flowers, and leaves for the foal to walk upon. It was a token of obeisant recognition of Kingly Royalty, while shouting, Hosanna to the highest (Mt. 28:8, 9). It was indeed odd that the humble publicity-avoiding Malki Tzedik Yahusha now encouraged such homage, but He did so to indicate that He concurred with their recognition of His Messiah-King-Redeemer Mission. He WAS the promised One, who would deliver Israel, not from Rome, but their sins. Their need was a spiritual one, not political. It was the final opportunity of the Chief Priests to forget their hatred, accept John’s testimony, confirm His messianic purpose, and accept Him as Messiah. The Passover henceforth would be abrogated by His institution of the last supper” Communion. He was יְהוָה ’s Lamb slain from the foundations of the present world. Any further animal sacrifices could only deny the efficacy of His own. They must stop these for יְהוָה would receive no more of such in the Temple, nor the High Priest behind the closed veil.

Jerusalem, center of Jewish worship, drew the faithful from many lands at Feast time. They were now scattered among the inns and homes of city and suburbs, most of them unaware of the extreme hostility of the Jewish politicians towards Malki Tzedik Yahusha. Their response to Him was wholesome, spontaneous, and joyful as they sang, Hosanna, to the Son of David, which Malki Tzedik Yahusha now accepted to impress the Priests with the people’s mandate. [16]  He was ready to forgive, let bygones be bygones, but would they now accept Him? And when He was come into the city all the city was moved, saying, Who is this? Public sentiment in His favor had reached a feverish pitch and acclaim, drawing wide attention to this wonderful Person, friend of the people, who went about doing good . . . and healing the sick, and now on His way to the Temple, His Father’s house. They answered, This is Malki Tzedik Yahusha, the prophet of Nazareth, thus pronouncing the fulfillment of Messianic prophecy, and their confidence in Him. The gleeful, happy, shouting entourage escorted Him all the way into the Temple inner court, right among the Chief Priests, their servants and the temple guards. And He looked round about on all things, sizing up the situation, crowd reaction, Jewish leader antipathy, and made certain conclusions. And the blind and the lame came to Him and He healed them. And when the chief Priests . . . saw the wonderful things that He did, and the children crying. . . Hosanna, to the Son of David, they were sore displeased. [17] No doubt He drew the hatred and meanness of these Temple politicians into the open to contrast it with the wholesome plaudits of the visitors and children who worshipped and recognized Him, and show their sanctimonious attitude, their extreme need, and impiety. Malki Tzedik Yahusha had revealed the characteristics of Elohim, the ingredients of true religion, the essence of divine Culture, and the response of hungry hearts before their very eyes. They needed Him and His righteousness, would they acknowledge it? [18]

The Mosaic Code was the essence of goodness, kindness, sharing of other’s burdens, and the base on which to build virtue and character. For the Kingdom of יְהוָה is not meat and drink; but righteousness, and peace and joy in the Holy Ghost. For he that in these things serveth Mashiach  is acceptable to יְהוָה , and approved of man (Rom. 14:17). They were witness to this. In Him, they had seen יְהוָה ’s love, mercy, forgiveness, absorption of human suffering, unfolding of Divine knowledge, and outreach to new life. His was an urgent appeal for self-evaluation in the light of Divine standards. Could they duplicate His miracles, as did His disciples? If not they were lacking in both honesty and capacity, and unfit to represent Jehovah-Elohim. [19]  They needed Him. He offered Himself, would they accept Him? Moses, Aaron, Joshua, David, and others would have received Him gladly but these religious politicians wanted no part of His reforming, purging, sacrificial ministry, and so condemned themselves to eternal loss. And now the eventide was come, He went out unto Bethany with the twelve (Mark 11:11).
MONDAY, APRIL 3RD, A.D. 30

Malki Tzedik Yahusha and His disciples left early for Jerusalem. On the way He thought on the Chief Priests’ attitude, and when He was come near, He beheld the city and wept over it. The city, a world wonder, with its beautiful glittering white Temple, the Palace of Herod, and homes of the wealthy Jews, long the sacred center of Messianic effort was in the hands of men exploiting the piety and soul hunger of pilgrims for pecuniary gains. What a tremendous force for righteousness it might have been, had the rulers accepted His leadership, teachings, miracles and works, and inspired ministry. Later, all the insults of the mob gathered by His enemies, and the sufferings of the Cross could not affect Him so but here His disappointment over the reactions of the religious leaders grieved His kind and magnanimous heart causing the tears to flow unashamed, and He said, if thou hadst known . . . at least in this thy day, the things that belong to thy peace! But now they are hid from thine eyes. . . For the days shall come upon thee, that thine enemies shall cast a trench about thee . . . and shall lay thee even with the ground . . . because thou knewest not the time of thy visitation (Luke 19:41-44). This prophetic judgment was fulfilled by the Roman armies, under Titus, in 70 A. D., the Temple destroyed, over a million Jews killed or enslaved, [20] the N. T. church having been miraculously warned in advance its Jewish members had escaped. This ended the Jewish national authority until the recapture of Jerusalem by the British in World War I, which made possible their restoration in 1948, also a fulfillment of prophecy. The Roman siege, began on this spot forty years later, where Malki Tzedik Yahusha HaMashiach wept and announced the Sacred City’s destruction.

Along the path stood a fig tree, leaves well developed, usually indicating the presence of fruit, and Malki Tzedik Yahusha stopped for a few ripe figs to possibly satisfy His hunger, but found none, [21] and He said, let no fruit grow on thee hence forward. Perhaps it reminded Malki Tzedik Yahusha of the unproductive Jewish religious system [22]  and so He pronounced judgment upon it as a warning to all unfruitful religious systems which do not produce fruit for the Kingdom of יְהוָה . [23] It is the only instance, we know, where Malki Tzedik Yahusha withdrew life-energy, (except the Catastrophe) which may imply that the occasions were similar in sponsoring rebellion against the goodness of יְהוָה , demanding drastic correction. And presently the fig tree withered away, typifying יְהוָה 's abandonment of the Mosaic form of Temple worship in favor of Messianic Israel, both house's redemption, established by Malki Tzedik Yahusha HaMashiach. Not that the Jews were banished, but that Judaism must make way for יְהוָה ’s revelation, atonement for Sin through Malki Tzedik Yahusha HaMashiach, and indwelling of the Holy Ghost within believers who would supply the motivation for a productive church organism. [24]  It demonstrated His authority over Divine revelation and worship, and His right to set aside unprofitable representatives in favor of agents who would exemplify His goodness, kindness, and teachings before the world. [25]

And Malki Tzedik Yahusha went into the Temple of יְהוָה and cast out all them that sold and bought . . . and said . . . it is written, My house shall be called the House of Prayer but ye have made it a den of thieves (Luke 19:46). Moses or Solomon would never have permitted Temple areas to be used for commercial purposes, but under these High Priests the court was used as a regular market place, spaces rented to irreligious traders, and money changers robbed the pious in changing currencies into Temple money. [26]  Early in His ministry He had previously driven them out with a scourge, but this time His Words scattered them. No one had more right than He to demand respect for the Temple. He knew the reproach such perfidy would engender among foreign visitors, and so He rebuked them sharply until they fled before His Majesty. Many do His manliness an injustice, by minimizing the manhood of the Master, thinking they exalt His piety. This is not so. He was the Son of יְהוָה and Son of Man, and His conduct perfect on all occasions, the blending of human and divine in One Person in perfect harmony. [27]  He was a tremendous man among men commanding the utmost respect by His carriage and deportment, recognizable as a leader, and just as divine in His application of Temple purity as any other time. He was perfect Prophet and Teacher, perfect Priest and Minister, and perfect King and Leader, all cooperating to reveal יְהוָה to man, and completely justified in demanding Temple Holiness and separation from the unsanctified. The pious in the Temple crowd approved His actions and surrounded Him with awesome respect as He began another day of Teaching. And when even was come He went out of the city. Although He had many hospitable friends in the city, as a gracious guest, He chose not to jeopardize their loyalty or standing in entertaining Him. He knew the intentions of the Priests to kill Him.
TUESDAY, APRIL 4TH, A.D. 30

Malki Tzedik Yahusha and His disciples had returned early again to the Temple. They passed the now withered fig-tree, the disciples marveling at its decadent condition. Malki Tzedik Yahusha said, “have faith in יְהוָה ,” but lest He be misunderstood, He also told them to be tolerant. His action was not due to anger but was a sign of judgment upon religious hypocrisy, to them. A new revelation of Truth, through the ministry of the Holy Ghost, would follow His coming resurrection, and the abrogation of Jewish religious authority. Under His leadership, the disciples would be the agents of יְהוָה . The axe is laid unto the root (Mt. 3:10) of Jewish religious domination. They were to be cut off. Reaching the Temple court, they found it filled with pilgrims, who having heard of His Temple cleansing the day previous, had come to hear more of the Great Teacher. Truly, no man spake like this MAN who went about doing good and healing all that were oppressed of the devil (Acts 10:38). The chief Priests [28]  now appeared to question His authority for His driving out the money changers. Malki Tzedik Yahusha countered with a question about John, the Baptist’s testimony of His coming which was widely accepted. They must now recognize Him or refute John’s mission. They were trapped by their own words. They dare not slander John for they feared the people, their prestige suffered, and their power over the people began to wane. Malki Tzedik Yahusha sparing them direct condemnation gave them the parable of the vineyard owner whose servants had been slain by tenants when they came to collect His share of the crop, and asked what will he do and they said destroy those wicked men (Mt. 21 :40), [29]  thus condemning themselves. He then told them plainly The kingdom of יְהוָה shall be taken away from you and given to a nation bringing forth the fruits thereof (Mt. 21:43). Two additional groups appeared, similarly directed, to find cause whereby they might accuse Him but He was more than a match for all of them. Messiah was the seed of David as the Son of Man; but He was also David’s Lord as the Son of יְהוָה . It was His last day of public ministry and He covered a vast amount of subject matter concluding His final message to the Jewish leaders with the 23rd chapter of Matthew, closing with the words, behold your house is left unto you desolate . . . Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord. Leaving the city in the late afternoon, and reaching the turn in the path, his disciples again reminded Him of the city’s beauty, and He repeated the prophecy of its destruction. He spent the rest of the day explaining the sufferings of the Jews in the end times, the Great Tribulation, and His second coming. [30]
WEDNESDAY, APRIL 5TH, A.D. 30

Malki Tzedik Yahusha apparently spent the day in rest, peaceful seclusion, meditation and prayer, in preparation for the events He knew were soon to follow.                                         THURSDAY, APRIL 6TH, A.D. 30, 13TH MESSIANIC MONTH NISAN

The disciples came to Malki Tzedik Yahusha saying . . . where wilt thou that we prepare for thee to eat the Passover. This feast was usually celebrated from the 14th to the 2lst of Nisan. The priest, or family head, would select a perfect lamb on the 10th, to be slain on the 14th, and eaten within 12 hours, the unleavened bread continuing through the 2lst. The disciples expected something different and so asked specific instructions. And He said, go into the city . . . there shall meet you a man bearing a pitcher . . . follow him and say . . . the Master sayeth My time is at hand, [31] I will keep the Passover at thy house (Mt. 26:17-19; Mark 14:12-16; Luke 22: 10-12. [32]  They went, prepared the bread, wines and herbs, but left it to Malki Tzedik Yahusha to supply the Lamb, for these would not be slain until the morrow. Now when even was come, He sat down with the twelve (Mt. 26:20). [33]  The disciples sensed a sacredness, observing the solemnity of Malki Tzedik Yahusha, and absence of the usual animal, to mean they were accepting and honoring Him as the Lamb of יְהוָה slain from the foundations of modern man, for Mashiach  our Passover is sacrificed for us (1st Cor. 5:7). Malki Tzedik Yahusha wished to be certain that this most important truth was firmly fixed in the minds of His disciples, and so had arranged careful preparation for this last gathering before His Crucifixion, in a certain home where they would not be disturbed. Having arrived “He sat down,” and they followed suit, all showing they understood the change from the regular Passover Feast.

And He said, with desire have I desired to eat this Passover with you before I suffer (Luke 22:15). His manners and words were very serious, predicting ominous things to follow, and the disciples understood His long awaiting this “hour” in the Father’s plan for the salvation and exaltation of mankind, whose victories He would share with His followers, but first they must be forewarned of His death, and the dispensation of Grace for them which would result. “This Passover” explains the instructions, the preparations the missing lamb, the change in procedure and in time. Tomorrow He would be in the hands of His enemies, tonight was their last opportunity for affections and pleasantries before His crucial sufferings. They had been apprised of His coming death but not the horrible details involved, to spare them, but they must now know certain developments. And as they did eat, He said, . . . one of you shall betray me . . . And they were exceeding sorrowful, began every one to say . . . Lord is it I (Mt. 26:21). Four times Malki Tzedik Yahusha gave the betrayer opportunity to repent, each time getting closer to his identity (1) He that eateth bread with me (Gen. 3:15; John 13:18); (2) He that dippeth his hand with me in the dish (Mt. 26:23); (3) He it is to whom I shall give a sop (John 13:26); and when Judas said Is it I, He said, (4) Thou hast said (Mt. 26:25). And after the sop Satan entered into him, and he went immediately out and it was night (John 13:30). It seems plain that Judas, having been identified during the meal, left at once, and did not partake of the Communion service following.

And He took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you; this do (take eat) in remembrance of me. Likewise also the cup after supper, saying, This cup is the New Testament in my blood, which is shed for you (Luke 22:19, 20). [34]  Malki Tzedik Yahusha HaMashiach Himself thus inaugurated the “bread” and “wine” symbols of His “broken body” and “shed blood” to replace the Passover Feast within His church body, the “broken body” purchasing spiritual, mental, and physical health and well being, and the “shed blood” making atonement for the sins, weaknesses, and failings, of His believers, to make the life more abundant available at once. The forces energizing such “life” being effected through His Word and Spirit, not the bread and wine which were only symbols of the purchase price which paId for new life and spiritual regeneration. [35]  Eat ye all, of it. Salvation, Sanctification, and Glorification, involved a new spiritual bond for each of them with Himself through spiritual rebirth, and indwelling of the Spirit of יְהוָה , therefore, the broken body and shed blood provided not only for their recovery from sin and death but an open door to the infinite endowments of the Spirit which would transform them into creatures fit for fellowship with יְהוָה . And so He followed the communion with the most important subject matter [36]  of all their seminars together, the office and work of the Holy Ghost who would supercede and amplify His own former place and ministry with them. The then personal bond between Malki Tzedik Yahusha and disciple would be replaced by a spiritual bond between believer and the spiritual trinity diffusing spiritual powers among all of them by His Omniscience and Omnipresence. Therefore, it was “expedient” for Him to leave them after His resurrection and send the Holy Ghost in His place. Thus the “broken body,” [37]  broken by the crushing of Gethsemane, the scourging by Pilate, piercing of the crown of thorns, carrying of the timbers, torture of the Cross, and the shedding of His blood in vicarious death, purchased יְהוָה ’s pardon as well as the embodiments of new spiritual and eternal life, the greatest of prizes.

The spiritual union between Mashiach  and believer typified in the Communion is so close that it approaches spiritual marriage. That is why His Church body is called “His Bride.” It is similar to the union of Son of יְהוָה and Son of Man in the Person of Mashiach  Himself in His incarnation. His disciples would share his reproach and sufferings, but also His victories and eternal Kingdom in the Cosmos. Partaking of the Communion thus carried responsibility for Holy living, since He is most Holy. Hence the great Apostle Paul warned against unworthy participation in the communion, since it joined the believer to the Holy Trinity. There is still much to be revealed as to the potentials of this union, for Malki Tzedik Yahusha said, I will not drink henceforth . . . until that day when I drink it new with you in my Father’s Kingdom (Mt. 26:29). Thus the Communion, and His last instructions and teaching, showed them they were to take over His work as sons of יְהוָה , equipped and led by the Spirit of יְהוָה , for the completion of the most important phase in the entire creative effort of the Cosmos, to teach, preach and demonstrate the Gospel which would transform men into new creatures in Mashiach . The book of Acts shows the effectiveness of that program. Oddly enough, but portentious perhaps, it is written as if not yet complete, but to be continued till the end of time.
THURSDAY EVENING, LATER:
               
And when they had sung a hymn, [38]  they went out to the Mount of Olives (Mark 14:26). “Went out” further denotes the revocation of the regular feast, [39] for Malki Tzedik Yahusha, a devout observer of the Mosaic Code would not have broken it without substituting a better one. He reminded them on the way, they would be “offended” of His shameful treatment by the Priests and His death. After I am risen, I will go before you into Galilee (Mt. 26:32, 27:7) admonished them to be faithful, He would see them soon again. He was still their leader, protector, Redeemer and Master. Then cometh Malki Tzedik Yahusha with them unto a place called Gethsemane, and saith . . . set ye here while I go and pray yonder, but did ask Peter, James and John to “watch” with Him. [40] He began to be sorrowful and very heavy (Mt. 26:27). Mark wrote, sore amazed, . . . and very heavy, a better wording for it is obvious that He received an enormous shock as He contemplated the challenge of the “cup” before Him. Here in the garden, a type of Eden, He felt for the first time the crushing weight of Adam’s sin to be loaded upon Him. My soul is exceeding sorrowful (Mk. 14:34) reflects a heart breaking inner burden involving יְהוָה ’s disappointment, in addition to revulsion and offended Holiness, and the spiritual vileness and stench of man’s sinfulness affecting the Cosmos. My soul indicates His suffering to be primarily mental and spiritual. No man knows the foulness in that “cup” as יְהוָה knows it, but even the sinless Son of יְהוָה was startled by its filthiness. There were inherited sins, sins of commission, sins of omission; sins of the flesh, sins of the soul, and sins of the spirit, all adding to their stench to the “cup”. He was long prepared for the treachery of Judas, persecution of enemies, scorn of the Chief Priests, desertion of his disciples, the agonies of the Cross, and the torments of Hell and death, but this sensation of having His Holy Being engulfed in the filth of human sins was abhorrent beyond understanding. It must be remembered that Sin had no claim upon Him. His vicarious offering was purely voluntary, and therefore the more repulsive. He had a very sensitive consciousness. He knew that even the awful aroma would separate Him from יְהוָה , to make Him the despised and rejected, the offensive and reviled, no longer the beloved and accepted, the honored and respected by the pious. His was the sensation of the Highest and Most Holy being suddenly covered with vile filth to become the sin-reeking Son of Man as the odious sins of the world were laid on Him. He knew He would be loathed by the Father, the Holy Ghost, and Himself when He drank it and that the strain upon the יְהוָה -head bonds would be terrible, for He would be changed from the most loved to the most despised. [41] Suffering, he expected, but the soiling and rotting of His Holiness as He became defiled by Sin was unbearable. He had never known sin. Now its awful horror and effects enfolded Him with its obnoxiousness and He fell on His face in abject humility, and cried, Abba, Father, [42] all things are possible with thee; take away this cup from me, nevertheless not what I will, but what thou wilt (Mk. 14:36). The use of the word cup [43]  is significant. It shows sins must be contained to prevent total pollution of the Cosmos, and those who reject the Redeemer’s work will retain their defilement to be confined and sealed in somewhere with their sins forever. Sins do not vanish because men forget them. Righteous beings, to claim righteousness, must make their errors and mistakes right. Sin is more befouling than blinded stupid sinners realize. Its proximity caused Malki Tzedik Yahusha to recoil from it, but His desire to please His Father, led Him on by degrees to drink it because there was no other way to save mankind. Thus we see that יְהוָה obliterated sin for repentant sinners by permitting it to destroy His Holy Son, burying Him alive [44]  during the supernatural darkness on the Cross, letting Him suffer the sinner’s eternal death. This destruction began when He drank the cup, for יְהוָה who despised Sin must then despise Him, and the Father withdrew until that moment on the Cross when the Son felt Himself completely rejected. As יְהוָה withdrew, the devil attacked Him with every torment conceivable, and men beset Him with abuse, insults, beatings, and violence, adding to His physical, mental and spiritual destruction. But having endured the worst that the devil, man, sin, death and hell could inflict and emerging victoriously He destroyed the works of the devil, the power of sin, the torments of hell, and the sting of death for every one of His believers. The contest in Gethsemane thus began the second stage of the greatest conflict of the ages. His Father could not release Him from the assignment.

Malki Tzedik Yahusha feeling alone as the Father withdrew, returned to the disciples, but found them asleep, no encouragement there. He woke Peter, with, “could ye not watch with me ONE HOUR.” His words reflected the lethargy, lack of understanding, and minimal interest in the Savior’s burden for man, by men. Another would have been crushed completely but the manliness of Malki Tzedik Yahusha supported Him now. The second time He prayed, Father if this cup may not pass away from me, except I drink it, thy will be done (Mt. 28:42). Instead of relief, the horror and distastefulness increased. This was His answer, so He considered it further. The cup held the evil thoughts, imaginations, words, and curses; sensuous lusts, gluttony, drunkenness, idol-worship, unkindness and brutality; thefts, robberies, murders, killings, rapines, wars, homicides, and violations of chastity and virginity, adulteries, denials to the needy, hunger, poverty, ignorance, disease, illness, sickness, lack of worship, abuse of the Sabbath and the Lord’s day, religious coldness, indifference, and the use of יְהוָה ’s name as a curse-word so offensive to Him, the false cults, pecuniary efforts of some religious workers, and a million and one other offenses so contrary to יְהוָה ’s laws, as only an Infinite יְהוָה with the highest of standards could know them. Malki Tzedik Yahusha felt as if He had done all these billions of iniquities against יְהוָה Himself, and He cried out the third time for relief from the awful ordeal. [45] The two lives of Malki Tzedik Yahusha HaMashiach are clearly shown by his physical, mental, and spiritual agonies. As Son of Man He cries for release fearful that even His strong mind and body cannot stand the strain; but as Son of יְהוָה He knew the Father’s Plan for destroying evil and sin with which He was in perfect accord having helped to plan it so. The heroism and sacrifice of Malki Tzedik Yahusha HaMashiach in thus assuming the penalties for the sins of man has never been equaled in the history of the world. No martyr suffered as He suffered. Small wonder that angels will exclaim worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and honor and blessing (Rev. 5:12).

                Having asked the third time for relief from the prospect of His Holiness being engulfed in human filthiness and vileness, and receiving it not, He reached for the cup, drank or absorbed it, and its essence penetrated His Holy Body like a teacup full of pus entering the human blood stream. [46]  His whole body recoiled in violent convulsions, and He reeled like a drunken man receiving a heavy body blow. He felt the terrible stab of pain as His strong heart, which had never known tobacco, strong drink, excesses, or sin of any kind, ruptured from the strain, and being in an agony He prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground (Luke 22:44), [47] issuing through the pores of His skin from internal bleeding. The Father had known what was in the cup, but He also knew that only the imperishable Son of יְהוָה could expiate sin. He saw the reaction of Malki Tzedik Yahusha and His answer was immediate, for there appeared an angel unto Him from Heaven strengthening Him. The entire mass of sins of many now engulfed Him as He absorbed its bitter essence to the bottom. The horror of it was unspeakable, [48]  or it would have been described. Except for this miraculous strengthening Malki Tzedik Yahusha might have succumbed, His revulsions being well founded, His natural and spiritual resources strained to their limits to conquer the awful ordeal. His blood slowly leaking through the heart rupture and effusing like perspiration was probably checked to some extent, we do not know, but His expiration on the Cross some 18 hours later was surprisingly sudden, and undoubtedly hastened by the struggle here in Gethsemane. The angel’s touch helped Him. And when He rose up from prayer and was come to His disciples He found them sleeping for sorrow no doubt nearing exhaustion from the strenuous activities of the week, but Malki Tzedik Yahusha who had borne the heaviest portion, and now Gethsemane, would soon face His accusers without benefit of rest or sleep. But He was still stronger than any of them. He woke His disciples and said, arise, let us be going; behold he is at hand that doth betray me (Luke 22:46).

Traditions indicate that Judas had led His enemies to the “upper room,” and then brought them to Gethsemane where he suspected He might be found, [49]  and then betrayed Him with a kiss. Malki Tzedik Yahusha said, friend, wherefore art thou come? It was His last appeal to Judas, His fifth, to repent. He knew WHY they had come, and was more than prepared for them. When they said, Malki Tzedik Yahusha of Nazareth, He said, I am He, and they went backward and fell to the ground (John 18:6). [50]  The Power of יְהוָה , and Majesty of this Son of Man, the Lord Malki Tzedik Yahusha HaMashiach, so struck them that they were knocked powerless to take Him forcefully. No power on earth could take Him against His Will. He wanted all to know that He gave Himself willingly as an offering in the Father’s plan. He was not compelled. One disciple drew a sword to protect Him, and swinging it inadeptly severed an ear from a servant in the mob. Malki Tzedik Yahusha replaced it, healing it, his last public miracle, to display His kindness and love for all, including those improperly used by others, and to release His disciples from reprisal. By His own choice He then submitted Himself to them, their indignities, insults and abuse, feeling deeply their disrespect, but enduring it as a part of His sufferings. Nevertheless, as the finest specimen of manhood who ever walked the earth, now made sin for the many. He calmly maintained His composure in spite of their injustice.

Then the band. . . bound Him. . . and led Him away to Annas first lather-in-law to Caiphas, which was the High Priest (John 18:12, 13). Malki Tzedik Yahusha was uncommunicative before Annas, the unauthorized ruler of the Jewish political hierarchy, who had been deposed as High Priest in A.D. 18 by the Romans because of His extreme cruelty, and had then been successful in appointing his son-in-law, Caiphas, also a cruel Sadducee, similarly later deposed in A.D. 37. They then took Him to the home of Caiphas . . . where the scribes and the elders were assembled (Mt. 26:57). It was now about 10 P.M., long past the regular hours for Sanhedrin meetings, but certain members had been hastily called, to organize support for the condemnation of Malki Tzedik Yahusha in secrecy, when His apprehension appeared imminent. Those present included, [51]  Annas and his five sons, Eleaser, Jonathan, Theophilus, Matthias, and Hannus (murderer of James, brother of Malki Tzedik Yahusha); Caiphas, the then acting High Priest; Jaazer and Eleazer, sons of Simon Boethus, brothers-in-law of Herod, married to their sister Marianne, belle of Jerusalem; Simon (Kanthera) murderer of St. James, (son of Zabdi); Eleoneus, an arrogant pompous Jew hated by the people; Ismael Ben Phali, the beau brummel of his day, who paid as much as the equivalent of $1,000 or more for a single robe; Johanan Ben Hebadai, the persecutor of Paul, the Apostle, and a sensuous glutton; Issachar of Kefar Barkai, who wore silk gloves at his sacrifice to avoid soiling his hands (they were later amputated by King Agrippa); and Dives, the character in the parable of the rich man in Hell.[52]  These are reported as the men who now faced Malki Tzedik Yahusha as accusers and examiners. [53]  Although there were some others in the Sanhedrin who favored Him, [54] they were absent, and in such minority they possessed neither courage nor might to defend Him openly. Roman authority denied the Jews the right to impose capital punishment, so an informal secret group to condemn Him without rousing the populace was pre-arranged. This shows it was not the Jewish people but the Priests and Scribes who were bent on slaying him. These had added many demands, not Divinely inspired, to Judaism, inflicting a heavy yoke upon the people which Malki Tzedik Yahusha refused to endorse so they determined to eliminate Him. And the chief priests and all the council sought for witness to put Him to death and found none. For many bare false witness against Him, but their witness agreed not together (Mk. 14:53-56).

Although limited by Roman jurisprudence to the gathering of evidence to support a complaint, the action immediately took on the form of a trial to support the death penalty. This was illegal. Jewish law based on the original Mosaic Code, given by יְהוָה to Moses, was very fair, just, and the very essence of order, respect, and equity in dealing with human rights. It provided specific regulations for all such matters. These included:                                    

a.        No trial could be held other than daytime.

b.        No trial could be held on the Sabbath or any Feast Day.

c.        The accused was innocent until proven guilty.

d.        The Sanhedrin was to save life if possible, not destroy it.

e.        The accused must be present and be defended by counsel.

f.         The accused was entitled to any reasonable delay necessary to organize his defense.

g.        The accused could not be required to testify against himself and his counsel was to see that his rights were being respected in all questioning.

h.        The president at outset was required to instruct witnesses to withhold no favorable information.

i.         Each accusation must be supported by two or more witnesses agreed on all points. Unless uniform in every detail it could not be accepted as evidence to support a complaint.

j.         Any member once favoring acquittal could not change either his opinion or vote. k.        The votes of the younger judges were taken first so as to avoid being influenced by the elder.

l.         A unanimous verdict by the Sanhedrin was null and void, based on the theory that the accused may have been inadequately defended.

m.      A verdict of acquittal could be given immediately, but a guilty one could not be made until the day (legal) following, to allow for meditation.

n.        Capital punishment investigations or trial could not begin on the day preceding a Sabbath or Feast Day.

o.        No criminal trial could proceed through, or be held at night.

p.        Judges condemning a prisoner to death had to fast the whole day preceding such a decision, to be sure of their position and justification for doing so.

q.        Mosaic law forbade the trial and sentencing of any man on the same day. No prisoner could be executed on the day he was sentenced. It was therefore illegal to crucify any man within two days of trial. (This trial was held some time after sunset, definite time uncertain, on the 14th of Nisan, and He was crucified the following morning, the same day in the Jewish calendar, their day running from sunset to sunset).

r.         Jewish authority could no longer impose the death sentence. They could only collect evidence and register complaint. The prisoner had to be tried in a Roman Court, in a fair, unforced, and open legal procedure. They took great pride in Roman justice and fairness, and no religious belief or lack of it was considered a justification for the death penalty.

These were conditions which should have governed the procedure [55] to assure a fair trial.

But the actual examination of Malki Tzedik Yahusha before this group was the greatest distortion of justice ever forced upon a human being for it ended in a death sentence. Criminals before the court are usually under suspicion of guilt, but He was faultless, a true adherent of the Mosaic Code, the only One who ever kept it wholly. [56]  The then Jewish political priesthood whose teachings, interest in Holy living, representation of Jehovah, fidelity to the Divine, and religious sincerity had been brought into question by the Ministry of Malki Tzedik Yahusha now had the Lamb of יְהוָה in its death grip to destroy Him before its influence could be further jeopardized. Elevated to high position to uphold and exemplify the Mosaic Law, they now broke it shamefully to condemn One who kept it faithfully to reveal their own depravities and lack of mercy. [57]  But the witnesses could not agree, destroying each other’s testimony, because it was manufactured by them and untruthful, making the case against Him hopeless and the Priests the more desperate. Malki Tzedik Yahusha heard their ravings but maintained a majestic calm. Little did they know it was they who were on trial before the court of public opinion, and the ruler of the Universe. What would they do with Him? He was the perfect example of Godliness. A Holy, Righteous יְהוָה could not tolerate wicked characters acting as His agents, whose justification for position was goodness, kindness, holiness, mercy, love for יְהוָה and fellowmen, and helping the needy and destitute. Some day the son of man before them would be their judge. They were now proving His statements concerning them in the Temple by their abuse of authority. Malki Tzedik Yahusha was silent. There was no point in exposing the discrepancies in their accusations. They knew they were in the wrong, their complaints unjustified. Religious differences were no cause for the death penalty, and further argument was useless. If they ignored Moses, the prophecies, the testimony of John, [58]  the teachings and miracles of Malki Tzedik Yahusha, and His proved evidence of Divine appointment, then words alone would not change their intentions.

Finally, the High Priest, supposedly the judge, now the chief accuser, in uncontrolled anger said, I adjure thee by the living יְהוָה , that thou tell us whether thou be the Mashiach , the Son of יְהוָה (Mt. 26:63). This type of interrogation required a reply. Malki Tzedik Yahusha said, Thou hast said, a strong affirmation. He could do no other; He WAS the Son of יְהוָה . [59]  The question was repeated directly, “Art thou the Mashiach , the Son of the blessed,” and Malki Tzedik Yahusha said, “I AM.” He may have decided to end the tiresome and useless farce and so He said, Hereafter shall the Son of Man sit on the right hand of the power of יְהוָה (Luke 22:69). Then the High Priest rent his clothes, [60]  (He was really tearing the priesthood from himself and his descendants) and said, what need we any further witness? Ye have heard the blasphemy. What think ye (Luke 24:16)? He did not ask for a vote, but an oral opinion, knowing that few of them would contest him. And they thought Him to be guilty of death (Mt. 26:64-66), everyone knowing that an opinion was insufficient to verify a death sentence.

Neither the Mosaic Law or the evidence could justify such a verdict. He was the Messiah they should have received with rejoicing, but their lives and thinking were so twisted they rejected Him. Most prisoners tried to lie out of their troubles, He was condemned because He told the Truth. He WAS and IS the TRUTH. [61]  But the entire matter was no mystery to Him, He knew exactly what was transpiring, the only one who did. He was complete Master of the situation, His magnificence exposed at every accusation, revealing the decadent condition of the Jewish religious hierarchy and their jealousies and financial interests which had taken precedence over legal order, righteousness, conformity to Moses’ Laws, justice and mercy. Any unbiased observer, like the Roman centurian after the crucifixion, would only have said, certainly this was a righteous man (Luke 23:47). Unfortunately the small minority present at this farcical trial have brought reproach, shame, injustice and much suffering to the entire Jewish people and nation. [62]  But lest they misunderstand the enmity of the world, [63]  the evidence of injustice to Malki Tzedik Yahusha HaMashiach is overwhelming.  

a.        It was not a regular meeting, conducted in a regular manner as required.

b.        It was not held in an open meeting place, a requirement in such cases.

c.        The Jewish Council could only hear evidence and make recommendations. The    trial must be before a Roman court. They had no right to prejudice members or witnesses.

d.        This trial was conducted at night, which was forbidden in the Mosaic Law.

e.         It was held after sundown, already a Jewish Feast Day, also forbidden.

f.         Caiphas the judge, became the accuser, a violation of prisoners’ rights.

g.        The accused had no counsel to protect His rights.

h.        He was given no opportunity to call defense witnesses.[64]

i.         The complainant witnesses did not agree, which would normally result in acquittal.

j.         He was forced to testify against Himself, a violation of defense.

k.        There was no testing or proving of witness evidence, and His own words could not be used against Him, unless He agreed.

l.         He would not recognize this group as exemplary of Mosaic jurisprudence, but they construed His silence as confession of guilt.

m.      If held in any fair court in the world He would have been released, but this Jewish Council had not met to try Him, but to condemn; the verdict already decided before He was apprehended. [65]

n.         He had broken no law, therefore they could only invent complaints of His treason against Rome, all of which were fallacious.

o.        The final question, “Art Thou the Mashiach ,” followed by His answer, “I am Malcha Meschicha,” the King of the Kingdom of יְהוָה , had nothing to do with Rome, for “My Kingdom is not of this world.” But they perverted His words to accuse Him of being a state criminal against Roman authority, knowing their own lack of power to inflict the death penalty.

p.        Following the expression of opinion, He was subjected to the vilest abuse, insults, and invectives with beatings by both members and witnesses. They spit in His face, and “smote Him with the palms of their hands.”

q.        They ridiculed Him, humiliated Him, and struck Him, from behind demanding that He prophesy and identify the striker. Thus they made a mockery of the entire field of prophecy, Divine revelation, anointed Ministry, and the יְהוָה -given instructions to Moses.

The trial of Malki Tzedik Yahusha HaMashiach before these men was a terrible travesty of the noble Mosaic Code, bringing shame and reproach upon them, reflecting their spiritual poverty, and showing that those who reject יְהוָה ’s goodness and light condemn themselves to eternal loss, and elimination from His Kingdom. [66] His Plan for man goes on regardless of man.


EARLY MORNING, FRIDAY, APRIL 7TH, AD. 30;  THE 14TH OF NISAN.

      And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Malki Tzedik Yahusha, and carried Him away, and delivered Him unto Pilate (Mk. 15:1) . [67]  For the sake of appearance Caiphas had called the whole council, [68]  reviewed the points of the trial the previous night, and all the chief priests and elders of the people took counsel to put Him to death. The chief priests wielded such influence that again the Mosaic Code was ignored and the proceedings wished to press the death penalty. Arrangements were made secretly for a riot before Pilate, and a threat to have him unseated by Rome if he refused to cooperate in the death penalty, and they then hurried Malki Tzedik Yahusha to him to complete their plans before the populace arose for the day. Pontius Pilate, representative of Roman jurisdiction, procurator or tax collector of Jerusalem, was sympathetic to Malki Tzedik Yahusha at the beginning, and critical of the Jews and their religious prejudices. But he needed the cooperation of the Priests in his tax collecting, which they made difficult, threatening his own position with Rome, and he dare not risk uproar or jeopardize his status further. His rule had had its good days, but he had done some things which aroused Jewish opposition and neither side now had much confidence in the other. Upon their demands, and knowing it was feast day, he concurred for an immediate trial, and heard their accusations on the Praetorium steps, then took Malki Tzedik Yahusha inside to question Him. The Jews dare not enter for fear of defilement before the Feast Day. And the chief priests accused Him of many things; but He answered nothing. Malki Tzedik Yahusha knew they had conspired to force Pilate to meet their demands but Pilate did not. Pilate marveled at the composure of Malki Tzedik Yahusha amidst the clamor of these rabble rousing religionists whose accusations made little sense. Pilate had heard of Malki Tzedik Yahusha and His ministry of kindness, doing good, and teaching “new” doctrines. Malki Tzedik Yahusha had won the love and confidence of hundreds by His sublime beauty of character, gracious manners, interest in human welfare, and now Pilate himself was deeply impressed by the attitude of this manly Galilean. His harmlessness and innocence of anarchy were perfectly apparent. He knew He was no criminal, and that the Jews were moved by envy, jealousy, and unjust hatred. So after a time he came out and said, I find no fault in this man (Luke 23:4). But the clamor for His death increased, and having remembered that Herod Antipas [69]  was in the city, and wishing to escape the condemnation of Malki Tzedik Yahusha, he sent Him to him. Herod examined Him, questioned Him without answer, [70]  permitted his servants to mock him, and arrayed Malki Tzedik Yahusha in a Kingly robe to show he considered Malki Tzedik Yahusha harmless and no threat to Rome, and returned Him to Pilate with his own verdict, NOT GUILTY. That Malki Tzedik Yahusha bore with such Divine patience the railings of the priests who cared nothing for justice was a tremendous testimony to His Godliness, and the spiritual bankruptcy of His enemies. Pilate, the exponent of Roman culture was stirred, and tried to release Him from further imposition by invoking the feast custom of releasing a prisoner, but the mob demanded Barabbas, a robber, instead. The final charge, if thou release this man thou art not Caesar’s friend finally convinced him they would stop at nothing to crucify this noble person, and his sympathy for Malki Tzedik Yahusha only increased their hatred of him also. So he yielded to their demands, called for a basin of water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person, see ye to it. He had consented to His death as a political move to placate Jewish antipathy thus making both Jew and Gentile equally guilty of a miscarriage of justice in the crucifixion of an innocent man. Perhaps thinking that scourging might engender sympathy, he ordered it done, but if so he misjudged the venomous hatred of the Priests against Malki Tzedik Yahusha. Or perhaps he would show that Roman justice was more lenient than the Jewish. Scourging was effected with a club to which were attached leather thongs in which had been sewed pieces of bone, wood, or iron. The prisoner was bound to a low stake, and bent over to bare his back, which was then often cut to pieces by the lashing, exposing muscles, tendons, and even bones, occasionally tearing out an eye or knocking out a tooth, if swung wildly. [71]  Afterward the soldiers again took Malki Tzedik Yahusha inside, placed a crown of thorns on His head, arrayed Him in a Kingly robe and made mockery to His Kingship. Pilate went in once more and brought Malki Tzedik Yahusha out before them, now hardly recognizable as a human being, bleeding from many wounds, scarcely able to move. Then came Malki Tzedik Yahusha forth, wearing the crown, and the purple robe. And Pilate saith unto them, Behold the Man (John 19:5), as if to say isn’t this enough? But they cried crucify Him. Not one word of sympathy from the crowd is recorded; and we have yet to find any evidence that anyone came forth to demand justice and His release although ALL knew that He was innocent of wrong doing. WHY? Because in Gethsemane He was made SIN. The wrath of יְהוָה and man now fell on Him as foretold in the ancient prophecies.

He is despised and rejected of men . . . a man of sorrows . . . we hid as it were our faces from Him . . . we esteemed Him not . . . He hath borne our griefs, and carried our sorrows, yet we did esteem Him stricken, smitten of יְהוָה , and afflicted. But He was wounded for our transgressions . . . bruised for our iniquities . . . the chastisement of our peace was upon Him; and with His stripes we are healed. We all like sheep have gone astray; we have turned every one to his own way; and the Lord bath laid on Him the iniquity of us all. He was oppressed . . . afflicted . . . yet He opened not His mouth . . . A lamb to the slaughter . . yet it pleased the Lord to bruise Him . . . Thou shalt make His soul an offering for sin. He shall see His seed . . . the pleasure of the Lord shall prosper in His hand . . . He shall see the travail of His soul and be satisfied . . . Therefore will I divide Him a portion with the great . . . He hath poured out His soul unto death . . . and made intercession for the transgressors. (Is. 53:3-12).

 Bleeding internally and externally, being lashed with the scourge, beaten by the soldiers and the mob, His scalp pierced by sharp thorns, [72]  spit upon, insulted, ridiculed, and mocked, He was now ready to be crucified. And they led Him away to crucify Him. The Lamb of יְהוָה which taketh away the sins of the world, and slain from the foundations was on His way to be slaughtered, for Mashiach  our Passover is sacrificed for us (1st Cor. 5:7), completing the most mystical, widely embracing, potential creating, expression of Divine Love, and operation in the entire Plan of Infinite Spirit for the Cosmos. This was the fulfillment of my body which is broken for you, and my blood shed for you, and you and you. For He gave Himself for our sins that He might deliver us from this present evil world according to the WILL OF יְהוָה , and our Father; to whom be glory forever and forever (Gal. 1:4,5). That is, His sacrifice, ordained of יְהוָה , permitted a Holy יְהוָה to lower Himself to fellowship with man to change him, bringing glory to יְהוָה forever. There is in the Bible, no references to past eternal beings, outside of the Godhead. Whether such beings, substances, or realities existed from Eternity outside of Him, we do not know and appears doubtful, but we do know that the Son of יְהוָה was now on His way to purchase and provide a new life development of first magnitude in man’s cosmical Universe, that is ETERNAL LIFE for His loved ones, like the eternal existence of יְהוָה , a new experience to man creatures on earth, and no man or thing could stop Him. And although the responsibility for His crucifixion must be borne by the Jewish Priests, the impossibility of acquittal must be shared by every “living soul” that has ever committed a sin, meaning everyone, for we have before proved both Jews and Gentiles that they are all under sin (Rom. 3:9,10). All are guilty, the Jews only the instruments of enforcement. יְהוָה wants to transform man into a being like Himself. This is why Malki Tzedik Yahusha HaMashiach could not demand an acquittal, or appeal to Caesar, to protect His life.

On the way to the place of a skull [73]  His body broke, and they compelled a stranger, Simon of Cyrene, a Hellenistic Jew, to carry His cross timbers for Him; and they then crucified Him between two thieves. Here where Adam had been buried, [74]  Malki Tzedik Yahusha paid the supreme penalty for sin, and purchased eternal life for His own. Pilate recognizing His kingly qualities had ordered a sign for the Cross, in three languages, This is Malki Tzedik Yahusha of Nazareth, the King of the Jews, and forbade any to change it, a message to all peoples.

The Roman Cross [75]  was so made to inflict the maximum torture, extreme pain, and bodily suffering. The body, after scourging, was held by arms outstretched, knees bent, by huge nails driven through hands and feet, [76]  in a most unnatural position, to aggravate the agony and pain from the raw and torn back, stretched muscles, lacerated skin, impaled members, torn ligaments, writhing nerves, and cramped organs, causing abnormal nerve reactions, [77]  muscular contractions, and flow of body liquids, producing pains from head to toe. It was so contrived to force the body to destroy itself and the mind by internal conflict between muscles, nerves, spine and the brain, in spinal and cranial agony. Added to these were dust in the eyes, the sun’s heat, traumatic fever, awful thirst, rocks thrown by bystanders, and the bites of insects, birds, and even dogs feeding on the bleeding flesh. [78] It sometimes lasted 72 hours before death mercifully ended their suffering, the after condition almost unrecognizable as humans, bearing testimony that nothing could destroy the body like crucifixion, and fulfilling the scripture, cursed is every one that hangeth on a tree. Sympathizers often provided stupefying drugged liquids which Malki Tzedik Yahusha refused, to maintain His brilliant mind alert, but subjecting Himself to the maximum suffering. The shame, torments, and inhumanities He suffered were meant to crush Him, body, soul and spirit, and were so intense that even the criminal crucified with Him was moved to pity as Malki Tzedik Yahusha writhed in agony and yet prayed for His tormentors.

The Passion of Malki Tzedik Yahusha HaMashiach defies human analysis, involving depths, complexities, suffering, planning, and purpose extending beyond the veil of comprehension at present, into Eternity. Nowhere in human annals can we find a similar case of the innocent tortured for the guilty by the guilty. He was not suffering because of His own crime, but for the crimes of the “many”, involving innumerable penalties. Mankind, represented by its innumerable sins, hung on the Cross that day; yet they were free torturing Him, but He was doing the suffering. Every human social order and strata was represented there; with its own peculiar imperfections, its pride or snobbishness, distorted viewpoints, ignorance, poverty, unhealthy appetites, mistakes, jealousies covetousness, selfishness, religious indifference, inhumanity and multiplied sins. [79]  And so they crucified Him because they had all come short of the glory of יְהוָה for which Adam was created, revealing their desperate need of a Savior, spiritual regeneration, and transformation. Never in all history has the ethical, moral, mental, and spiritual impoverishment of men as sons of יְהוָה been more strongly demonstrated than in the hour when the Perfect Man whose life and good works had been unselfishly and lovingly poured out to all seekers, was crucified, slaughtered by and for the guilty. Never were the bonds of Divine Love so strained and stretched and inner essence so exposed as when the Son of יְהוָה drank the cup of man’s sins, endured the perfidy of three false trials, the mockery of a thorned crown, carried the Cross until His bodily strength failed, and then was spiked to the Cross to die, in order to redeem His tormentors from their own independable, hypocritical, and unregenerate hearts. The complete absence of any attempt by anyone to intervene in His behalf shows that not one of those present fulfilled the two great commandments. [80]  All were failures utterly incapable of loving יְהוָה and neighbor with devout justice, self-control, social harmony, obedient to law and order, and power over evil, and therefore unfit for Paradise. Only He, buying the privilege of filling men with His regenerating Divine Spirit and the forgiving of their sins, could save them.

How arrogant, how stupid, how unkind, how unholy were those who sent Him to the Cross interpreting their own actions as doing יְהוָה a service. Crimes are condemned by judges and juries; penalties are condemned by criminals and wrong doers, but this Son of יְהוָה , both judge and accused, prayed for His accusers, and mockers, and those who rejected Him, that יְהוָה might forgive their blindness. Men still crucify Him adding to their own depravity; some reject Him altogether making their own salvation impossible; some deny His Virgin Birth or His miracle-filled Life and Ministry thus preventing their own miraculous transformation into Sons of יְהוָה ; while others abuse His children or ministers who are trying to spread His Gospel and promote the Divine Culture. [81]  But millions of life’s pilgrims have stopped to gaze at this man “lifted up”, grasped His message to their hearts, and have been “born again” to new life, joy, peace, happiness, and hope by His Divine Spirit. Thousands have reached for and picked up their own crosses[82] in submissive subjection to the will and purpose of יְהוָה , to cooperate with Him in His eternal program for the Universes and their own preparation for a part in it. Now is the judgment of this world. . . If I be lifted up . . . will draw all unto me (John 12:31, 32). Not all will receive and believe. But to as many as received Him, to them gave He power to become the Sons of יְהוָה (John 1:12). This gives almost infinite meaning, purpose, power and glory to the sacrifice of the Savior on the Cross, second only to the Creative capacity of the Godhead. [83]

Complete particulars of the Crucifixion with its horrible agonizing suffering perhaps remain better unsaid, lest they detract from the message of the Cross, which is the focal point of all knowledge, the Bible, preaching, teaching, experience. The Communion was purposely given as a regular reminder of this truth. The life more abundant was to be a progressive experience with increased schooling in the employment of Divine abilities, beginning as children [84]  and advancing to the status of brethren (Heb. 2:11, 3:1; Rev. 22:9). The emphasis of the Cross is therefore directed to the blessings obtained, with just sufficient treatment of the sufferings, to explain their enormous cost. Gethsemane, the disgraceful trials, the mockery, cruel scourging, struggle along the Via Dolorosa, the thorn-crowned brow, brutal nails, attacks of demons and the devil, torments of hell, and agonizing death, are kept in the background; while the “broken body”, the “shed blood”, and His last warning and plea to the world, the seven expressions on the Cross, are lifted high to reveal Heaven’s richest blessings made available to all that will reach for them. The testimony of the world’s greatest benefactors and theologians is always similar. I follow after . . . Mashiach  Malki Tzedik Yahusha (Phil 3:12).

No man can really examine Calvary’s sacrifice with an open mind and be the same thereafter. He will either be regenerated and enriched by receiving its message; or made worse and impoverished by rejecting it. [85]  The Cross paid for the sins and failures of the “old life . . . in the flesh”; but just as important, it also provided for the fullest realization of the “Divine Life in Mashiach ” in the new. This is the two edged key which explains the variety and intensity of His sufferings at Calvary. He paid all for a righteous Universe, leaving nothing undone, involving millions of factors of which man knows practically nothing. Through His sacrifice, Matter, the Plant and Animal Kingdoms, and the living souls of Men yielded to יְהוָה , will again be brought into perfect harmony with the Infinite Divine Spirit. The future ramifications of this renovation “by fire”, purging of evil and change into a “new heavens and new earth” wherein “dwelleth righteousness” and paradisiacal conditions universally exceeds human comprehension. Therefore much of His suffering is mystery.

Malki Tzedik Yahusha was crucified about 9 A.M., “third hour” of the day, Jewish reckoning, at the time of the “morning sacrifice.” He was stripped nude, typifying that all sin is naked before יְהוָה , [86]  a reproach He suffered that He might clothe His own with His pure righteousness, another incident of many by which His loss or pain purchased a right for His redeemed who had lost 99% of their original heritage through Adam’s sin. Traditions indicate that the Roman soldiers mockery [87]  had delayed the immedaite execution during which the word spread rapidly and a large multitude gathered to witness the strange turn of events concerning this unusual man. This crowd included the seven types of men representing all races of mankind from the first to the last, [88] as follows:

1.        The Roman Soldiers, Gentiles knowing nothing of Messianic mission, who mocked him with Hail, King of the Jews (Luke 23:36) because they despised all Jews, these representing a type of mankind unconscious of its need of יְהוָה and redemption. They are lost, self-condemned to separation from יְהוָה ’s eternal program, and denying sin they need no Savior. Now self-sufficient they will one day lose everything.

2.        They that passed by reviling Him wagging their heads; if thou be the Son of יְהוָה come down from the Cross (Mt. 27:39), representing that innumerable company of doubters, unbelievers, indifferent, atheistic, and offended by the implications of sin, while passing through life make no effort to seek forgiveness for failures. They love darkness rather than light because their deeds were evil (John 3:19)

3.        And the people stood beholding (Luke 23:35), representing the multitudes slightly interested in יְהוָה as the Creator and His possible association with Nature and Cosmos. These are the intellectualists, the naturalists who attempt to explain all things by nature’s law, the evolutionists, agnostics, pantheists, and the semi-religious, who look upon יְהוָה as a minor specter or spectator in the cosmical evolutionary process. [89]

4.        And the rulers also, which derided Him saying, He saved others let Him save Himself if He be Mashiach , the chosen of יְהוָה . These, knowing little of true religion, like the leaders of false sects, cults, and pseudo-religions, are in it to exploit soul hunger for pecuniary gains of one kind or another. Some for financial profit, others for fame, respect, man-worship, sympathy, adoration, family heritage, or some other reason widely separated from submission and service to the One True יְהוָה , the Father, through the sacrificial ministry of Malki Tzedik Yahusha HaMashiach.

5.         And One of the malefactors which were hanged railed on Him, saying, If thou be Mashiach  save thyself and us (Luke 23:39). He represents the many embittered, caught in the results of their own sin, and those who have voice for יְהוָה only when they are in trouble. As men have learned in wartime, there are no atheists in foxholes when bullets are flying overhead. But many of these are brought to יְהוָה by opposing circumstances or their frustrations, and become faithful Israelites. The other answering rebuked him saying, dost thou not fear יְהוָה . . . we receive the due reward of our deeds but this man hath done nothing amiss. He knew that Mashiach  was sinless, that he was a sinner, and looking to Malki Tzedik Yahusha grasped the message of the Cross, saying, Lord, remember me when thou comest into thy Kingdom. Surrendering to יְהוָה , and repentant, he won Paradise. Many others have done likewise in the face of some Crisis.

6.        Some of them that stood there . . . said . . . This man calleth for Elias. The rest said let be, let us see whether Elias will come to save him (Mt. 27:47-49). These may well represent the half-hearted sympathizers with Messianic Israel, plainly bound to denominational affiliation rather than Malki Tzedik Yahusha HaMashiach Himself and the Kingdom of יְהוָה . Denominational creeds, Catechisms, Liturgies, and Church membership may all have their place, but they are not a guarantee of salvation effected only through acceptance of Malki Tzedik Yahusha HaMashiach as personal Savior. Church members are sometimes twisted in their theology like these who misinterpreted the cry of Malki Tzedik Yahusha in His boyhood Aramaic, Eloi, Eloi, lama sabachthani, as calling for Elijah, whereas Malki Tzedik Yahusha was calling to His Father. He was beyond human help at this point buying spiritual regeneration for His believers. Ye must be born again of the Spirit of יְהוָה , is a requirement for membership in His Church, or Kingdom of יְהוָה . Denominational differences and frictions are often caused by undue emphasis upon some less important religious custom, ancient idea, or facet of truth, to the exclusion and neglect of the really important points and effects of the Gospel of Malki Tzedik Yahusha HaMashiach which supplies the means for explaining and obtaining the “new life” in Mashiach . Malki Tzedik Yahusha HaMashiach, not man, is the “eternal life” giver.

7.        The last group represents the believers scattered throughout the crowd who kept silent for fear of dangerous retaliation from the soldiers, and who knew from His teachings that He was suffering and paying for the forgiveness of their sins. They had come from many lands, had shed old views, old ideas, and social bonds in some cases to become His followers. They had been “fed”, some “healed”, “helped”, had “sins forgiven”, “raised from the dead”, and all had “burdens lifted” by this wonderful Teacher and Healer. They were the “elect from the four winds” still being gathered together by the working of His Spirit in the hearts and minds of men. They suffered silently with Him as they beheld His agony, humiliation, and shame, to be joined by later hundreds of thousands of others, misunderstood, persecuted, but bearing silent reproach because of their love for Him. [90]  They include those within stiff and formal ceremonial churches, all the varieties of denominations between, and the highly enthusiastic Pentecostals who find life in Mashiach  so joy producing and invigorating because of the Baptism of the Holy Ghost. He had told them that He must die for them; He Himself had submitted to His enemies; and they felt bound to His Will and wishes, but expressed their love and compassion for Him in the only way they could, submissive cooperation. It is to them and those following that all mankind is indebted for the spread of Messianic Israel and its uplifting power, its emphasis on kindly relations, social harmony, peace, human dignity, respect for fellowman, and the highest living cultural, and spiritual standards among the peoples of the world.

 It should be noted that the vicarious sacrifice of Malki Tzedik Yahusha HaMashiach was a dual offering in body and Spirit, to redeem man, body, soul, and spirit. Thus He suffered both as the Son of Man and Son of יְהוָה , the work complete when He said, “It is finished,” and then committed His Soul to יְהוָה . From the Cross He entered Paradise below, [91]  His suffering for Victory over Sin, Death, and Hell being “finished.” Thus He bore the mockery and unbelief of the six groups, the sins of the “many”, the taunts of devils and torments of Hell; the vilest abuse that new age master devils, and spiritual darkness could inflict, and yet He was alive afterwards. His voluntary death was a committal, not defeat. They did not overtake or destroy Him; He took the worst punishment they could deliver and yet could shout with a “loud voice” in Victory, thus destroying their effects on His own, and then He at His own volition dismissed His soul, or Spirit. For Mashiach  also hath once suffered for sins, the just for the unjust, that He might bring us to יְהוָה , being put to death in the flesh (Son of Man), but quickened by the Spirit (Son of יְהוָה ) (1st Pet. 3:18). Therefore the Son of Man died from loss of blood and agony; but the Son of יְהוָה remained alive in glorious Victory.

The railings and ridicule of the six groups, which added to His mental and spiritual sufferings, was the evil effervescence of ignorant sinners, self-condemned to final separation from יְהוָה and all that is good; hell-bound unless He could stop them. The spectacle of this innocent, harmless, and good man with a reputation for unselfish service to mankind dying in exerutiating agony beyond that reserved for the most hardened criminals should have softened the hardest heart, especially when He left their jibes unanswered but prayed for their forgiveness by the Father.

It did have an effect on some, the repentant thief, the Roman centurian, and how many others we do not know. The supernatural darkness which descended about mid-day silenced all but the sixth group so sure of their hope in religious ritual. And thus their sarcasm, indifference, hardness, and rejection of Him revealed their own defects, depravity, and evil nature, which unless completely regenerated would relegate them to the realm of the damned and justly so. [92]  Men have places for the rejects and enemies of society, and programs for their rehabilitation; should a most Holy יְהוָה be less exacting with applicants for Eternal Paradise? Paradise is made so by its inhabitants, not things. How long would it remain Paradise with such as the six groups refusing and abusing His GOOD?

It is significant that Malki Tzedik Yahusha HaMashiach left the insults of the determined hell-bound unanswered, but prayed for those who know not what they do. His life, ministry, and unselfish devotion to יְהוָה , and now His actions on the Cross, proved the superiority of His יְהוָה -Spirit-filled kind of existence over their unregenerate lives exposing their desperate spiritual need. Later His words, and the darkness, would reveal the end awaiting each of them unless they accepted His atonement and regenerating power. This is THE message of the Cross, for the preaching ,f the Cross is to them that perish foolishness; but unto us which are saved it is the power of יְהוָה (1st Cor. 1:18). Only through the Cross can men overcome evil, win paradise, and fulfill the purpose of יְהוָה for Adam, through cooperation with Divine Cosmical Intent. The disobedience of Adam was made obedience on the Cross, for the repentant and regenerate. By submitting Himself unreservedly to יְהוָה , who permitted the destruction of His Son because He had been made SIN, Malki Tzedik Yahusha HaMashiach demonstrated perfect allegiance to יְהוָה in spite of all that the devil and the hell-inspired could do. His victories on the Cross as the Son of Man gave Him the right to reunite man with יְהוָה ; and His victories as the Son of יְהוָה gave Him the right to bequeath the Infinite riches of the Godhead upon the Redeemed. Nothing surpasses THIS achievement. But men lack understanding.

The infinite invisible יְהוָה is so far above man that comparisons are impossible. Even the Son of Man lowered Himself and became an image (Heb. 1:3) to make Himself comprehensible to man. That יְהוָה can combine a few elements in the human fetus, give it living soul (Gen. 2:7), and endue it with greater capabilities than the whole world (Mk. 8:36) [93]  by the installation of His creative Divine Spirit in a span of three score years and ten and then shall the dust (body) return to the earth as it was: and the spirit shall return to יְהוָה who gave it (Ecc. 12:7), is a phenomena of first magnitude which merits the utmost of human investigation and cooperation. The Cross is the Key.

                   Seven Last Words, Their Message To Man

The Seven Utterances of the Cross. Their meanings to mankind. The Death, Burial, and Resurrection of Malki Tzedik Yahusha HaMashiach. Some characteristics of the new spiritual body.

                The seven last utterances of Malki Tzedik Yahusha HaMashiach, while on the Cross, exhibit יְהוָה ’s magnificence and mercy in a manner unequalled in Creator revelatory effort. Although but an outline, they comprise the greatest sermon ever preached on SIN, revealing the awful penalty on sinners which יְהוָה spared the believers by the destruction of His Son, and also the victories He won for the redeemed. The message and its force have no counterpart in any other religion, for the speaker was undergoing the experience while enduring the wrath of יְהוָה upon sin; and buying the right to saturate sinners with Divine grace, love and character, transforming them into creatures fit for the highest level of existence known by an Infinite יְהוָה . Thus יְהוָה ’s suffering, sacrifice, and humiliation at Calvary reveals dimensions of His goodness unsurpassed in thought or action throughout the ages. This dying preacher proved that sin, death, and hell are very real, and that only His atonement as Savior can release man from the effect thereof. This last Adam, the perfect man, hung on the accursed tree with pierced hands and feet bearing the very worst that the penalties of sin and evil could produce in order to redeem the “saved” from punishment, and to warn the unsaved. He made it possible for any man, in a moment of time, by the simple act of choosing Him, to reverse direction, [94]  and backstep past the curse, through the eastgate, around the cherubims, past the flaming sword, and the tree of knowledge of good and evil?, and Adam’s disobedience, to the tree of life (Gen. Ch. 3) in the midst of the garden into the very presence of the Most Holy, wholly “justified by faith” [95]  in the vicarious sacrifice of Malki Tzedik Yahusha HaMashiach. Nothing exceeds the rewards of His action. Men slave a lifetime for temporal position, fame, or fortune; but the Mashiach -receiver gains these in more abundance and eternal life in addition in a few seconds by a simple choice. For יְהוָה invested so very very much in Calvary, that the commensurate benefits for the believer begin immediately and continue increasing forever and ever. That the finest on earth is יְהוָה ’s best for man is unthinkable, for Calvary proves this to be untrue. The Cross confirms that eye hath not seen, nor ear heard what יְהוָה hath prepared for them that love Him (1st Cor. 2:9), and that earth-life is but a “beginning,” not the end for redeemed men.

                 Each utterance reflects a different facet of His Passion to accomplish a specific purpose for those who believe, choose to obey, and receive His beautifying traits freely bestowed. Whosoever will may come, and claim in Him the life more abundant without animal sacrifice, temple ritual, financial cost, or social status, the simple requisite being cleansing from sin, which He has now arranged. [96]  His benefits for man are so closely allied with His sufferings, that no one who understands the sufferings can miss the benefits, and surely none who value them correctly can underestimate their price paid for by the Savior. The utterances should be studied first, as to how they reflect His sufferings for the expiation of sin, release from spiritual death and Hell; and secondly, how they purchase a blessing for the redeemed. They combine both, for sin-forgiveness has a dual purpose by a Holy and good יְהוָה who gives because He loves, and loves to give. [97]

1. Father forgive them for they know not what they do (Luke 23:24), was probably spoken as the soldiers were driving the nails, and shows the ignorance of men in not considering that every sin, imperfection, fault, failure or offense, reflects reproach upon their maker, the Son of יְהוָה . [98]  Adam knew, [99]  but “they know not” shows how sin blinds the spiritual sense making spiritual rebirth or awakening necessary for fellowship with a Holy Spirit יְהוָה . Although in severe pain, His thoughts were of the needs of those nailing Him to the wood and He prayed for the right to send the Gospel to all who know not. Love your enemies . . . pray for them that despitefully use you . . . be ye therefore perfect . . even as your Father is perfect (Mt. 5:43-48). Father, shows that He was still the Son of יְהוָה . Forgive them, indicates that this is the great need of all men; to cancel judgment, transform men, and regenerate them to goodness. They know not. What weaknesses, failures, errors, offenses, injustices, abuses, and plain stupidity are caused by those who know not, making the dissemination of information and revealing of sin the first order of business in the conversion, setting aright, and correction of man. This for the protection and good of all for evil men can only generate more evil. Like the world, they were so unaware of WHO He was, WHAT He was, and WHY He was on the Cross. Some knew for they had already felt His influence in their lives, but six of the seven groups knew Him not. But the Cross would change that. So sure was Malki Tzedik Yahusha of the Father’s answer, He later promised the repentant thief full pardon. [100]  Other men fought and cursed their executioners. This man prayed for their enlightenment and the correction of their wicked ways showing a quality of love and character which not only won their admiration but their hearts as well. Many  Messianic  martyrs later showed how sin consciousness, heartfelt prayer, and the power of the Cross, enabled them to forgive their tormentors and remain faithful in spite of awful torment, of burning, of being torn asunder. Thus the first utterance deals with the revelation and conviction of sin, and cleansing of sinners universally.
2. Verily, I say unto thee, Today shalt thou be with me in Paradise (Luke 23:43), was spoken to the repentant thief converted under the most trying conditions, when he saw the Savior’s suffering and realized it was for him. He then humbly petitioned, Lord remember me when thou comest into thy Kingdom. It shows that humility before יְהוָה , and personal allegiance to Malki Tzedik Yahusha HaMashiach are mandatory for salvation. The other thief also spoke, in the form of a demand, the improper approach to יְהוָה , and was rejected. From the status of a low criminal, headed for Gehinnon and hell, transformed and invited to Paradise, represents one of the most unusual conversions on record. it demonstrates that neither conditions, time or status can hinder conversion if the soul seeks it. Theologians generally consider the two thieves as typifying the two classes of men in relation to their reaction to sin. The one type readily acknowledges sin, is repentant, cooperative, and anxious for salvation. The other class deny or reject sinfulness, make no provision for forgiveness, retain their defilement, thus condemning themselves. The Cross of Malki Tzedik Yahusha was placed between the two, one arm pointing to Divine Mercy, the other arm to Divine Judgment, where the routes to Heaven or Hell were met, each pilgrim thereby choosing his own eternal destiny, and giving every one the same privilege as Adam, the first. The rebellious thief already had one foot in hell where all beings hate each other, his cry no sorrow for sin, but a demand for relief by a moral and spiritual bankrupt caught in his own evil. The repentant thief judged him correctly saying, we have received the due rewards for our deeds, but this man hath done nothing amiss, to awaken an awareness of fair values and show him he was wrong but it had no effect. Thou . . . with me is most significant, for no man will enter Paradise without Malki Tzedik Yahusha HaMashiach. The annals of human experience or written language include no more forcible example of the contrast between יְהוָה ’s Grace and Mercy, and His Wrath and Judgment, resting in awesome finality upon the simple choice of the human will. Malki Tzedik Yahusha suffered the railings of sinners that He might buy Paradise for the repentant, faithful to Him.
3. Woman behold thy son . . . Son behold thy mother. And from that hour that disciple (John) took her into his own home (John 19:26). It is strange that Malki Tzedik Yahusha, the family head, did not appoint one of his half brothers to provide for His mother after His death. His upset of conventional custom portrays a deep spiritual truth, severing the human relationship between His mother and Himself at death, to show that no one could be exempted from the requirements of sin forgiveness and allegiance to Him, not even the mother who bore Him. All must accept Him as Savior including His
closest kin. He called her not mother but “woman,” to show that יְהוָה -family relations impose different conditions than human-family association. She had been the mother of the Son of Man, but not the Son of יְהוָה existent from eternity, and since flesh and blood cannot inherit the Kingdom of יְהוָה , union with Him and His spiritual family must be predicated upon spiritual rebirth. He would soon ascend to the Father, to the worship of Himself by angels and heavenly beings, to a Heavenly realm in which earthly creatures as such have no relation. Father glorify thou me with thine own self, which I had with thee; and I come to thee. His work as the Son of Man was about over, for I have finished the work which thou gavest me to do (John 17:4). He would soon return to His former place as the Executive of the Godhead, she would remain on the earth to take her place in the church of the redeemed like all other Mashiach  followers; saddened by the severance, fore prophesied by Simeon, a sword shall pierce through thine own soul also (Luke 2:35), but rejoicing in the completion of His earthly mission, and that He was her Messiah-Redeemer Savior and King. She had stood with Him through many strange trials as a devoted mother would but she now shows great depth of character when she accepts His release without complaint. He had been a dutiful and respectful son yielded to her wishes during His earthly life; but now she must show spiritual obedience to Him like all other subjects of His Kingdom. Malki Tzedik Yahusha HaMashiach further accentuated the change by appearing first after His Resurrection to Mary Magdalene, a converted sinner who loved Him dearly as her Savior, instead of His mother. Thus Mary released Him as her son, to accept Him as her Savior, a sign of her own obeisance to Him. Traditions indicate that she became a humble and faithful worker in the early New Testament Church to lay claim to the greater inheritance made possible through His sacrifices on the Cross. John, probably the most spiritual of the disciples now became her son and spiritual father to assist her in spiritual development. It was to show that salvation cannot be based on church or family affiliation but upon individual union in the Spirit with Mashiach . There are no grandfathers, mothers, nieces or nephews in the Kingdom of יְהוָה , for all are sons and daughters in One Spirit. Malki Tzedik Yahusha thus suffered the severance of His dearest earthly family bonds that He might welcome all impartially into His heavenly family, [101]  for He had said, for whomsoever shall do the will of my Father, the same is my brother and sister and mother (Mt. 12:50).

FRIDAY, 12 NOON, THE 6TH HOUR MESSIANIC RECKONING, AND BEGINNING OF THE DARKNESS.

                 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour (Luke 23:44). A very heavy abnormal darkness settled over the earth from the cutting off of both sunlight and moonlight which has never been explained, but the stars could be seen. Phlegon, [102] reportedly one of the 70 disciples, mentions its peculiar intensity in some of his writings, and the earthquake after His death also. Dionysius, first bishop of Athens, [103]  witnessed the phenomenon from Egypt, and reported the reaction there, “Either the יְהוָה of Nature is suffering, or the Universe is dissolving.” [104]  Gospel authors and many others mention the abnormal darkness without explanation but describe the atmosphere as one of intense fear and foreboding as if the withdrawal of light signified a surrender to the “powers of darkness” and terror. The sufferings of the Crucified would now be approaching maximum intensity, all resistance destroyed, the distorted faces, horrible body contortions, muscular cramps, dehydration, swellings and nerve twitching all showing that the body was craving release from the painful position, [105]  before destroying itself in convulsions, and spinal twisting. The tendons throbbed and strained, the arteries protruded, the blood became thickened but the drainage and loss caused the heart to beat fiercely, while the insects feasted and the dogs looked on greedily awaiting the departure of the soldiers so they could tear the bodies to pieces. Should they live too long, or become too quiet to entertain their tormentors, their bones would be broken to increase their agonies and shorten death.

The darkness apparently signaled that Malki Tzedik Yahusha was to endure spiritual darkness and the torments of hell, for witnesses later recorded a strange and awful sense of mental and spiritual chaos. The יְהוָה of all Good, sanity, and order now turned His back on the sin-bearer so that the powers of evil, disorder, and chaos might have their “hour” with Him. He was now a humiliated and pitiful spectacle. His visage was so marred more than any man (Is. 52:14) and scarcely recognizable as a human being. This is the picture so many portrait painters have tried to visualize, [106]  but this is well nigh impossible for no man saw His writhing and agony nor ever witnessed such suffering elsewhere. The merciful darkness closed about Him hiding from those present the awful terror, pressure, sufferings, and attacks in those three silent hours while the rulers of Hell and destruction tried to destroy His soul and His sanity, which He endured to destroy the power of the devil and his works. [107]  To His physical agonies were now added the mental and spiritual anguish of the mentally deranged, the demon possessed, the insane, and the damned, that He might deliver His own from such sufferings. The torture was so intense that He could spare no strength for comment, every second an eternity, for He suffered more in three hours than the millions in a lifetime. After conditions would indicate that His body convulsions enlarged the lacerations about His wounds increasing the drain of His life blood shed for the sins of the many that would believe on Him. Man knows little of those three silent hours for only He of all men ever returned from hell, nor do we know how hell’s tortures were applied to Him on the Cross, [108]  but it would seem that יְהוָה would hide the awful horror of it from us to spare the minds and thoughts of the sensitive.

The Cross, in the final analysis, was the place where all men from Adam forward appeared before the Judgment Court of the Universe to be tried for their sins, conduct, and attitudes, for future sentencing. The counsel for the defense was the Son of יְהוָה hanging on the Cross. The prisoner on trial, mankind’s representative, appearing before the Great יְהוָה as Judge, the angels, all spiritually conscious beings and man, was the Son of Man spiked to the accursed tree. The plaintiffs were the six groups of mockers and railers, who also became exhibits A, B, C, D, E, and F, for they had been robbed, deceived, defeated, defiled and cheated out of their blessings from Heaven, by their sins. The chief prosecutor and accuser was Satan, the chief despiser of those that are good (2nd Tim. 3:3), the deceiver of men. יְהוָה , the Father, the Almighty, the Infinite Sovereign, who knows all, sees and feels all, and hears all, and whose Holiness is offended by the slightest offensiveness in His Universe, the Megacosm, or the unrighteousness of evils and frictions, was there acting as Sovereign interpreter of spiritual and natural Law to see that the demands of justice by the Divine Authors of Creation were fully satisfied. For the character of eternal beings demands conformity to righteous principle. The Clerk of Court, and keeper of the records was the Holy Ghost, the Spirit of Truth, and the Comforter of redeemed men. The “cup” of iniquity was already full to overflowing, but more would be added by many as yet unborn, for the Hell prepared for the devil and his angels, hath enlarged herself (Mt. 25:41; Is. 5:14), and broad is the way that leadeth unto destruction, and many there be which go in thereat (Mt. 7:13). This cup [109]  must be destroyed for יְהוָה foresaw that the heirs of the eternal Cosmos must maintain righteousness to reach final perfection. The accused had been “made sin”, and He was now being tried and punished simultaneously by the plaintiffs who had taken enforcement into their own hands to prove that the penalty for sin was justified by Divine justice. The chief counsel knowing His innocence, and that men were guilty, knew that He had a right to represent the “many” before the highest Court as a respectable and capable exponent of the Law. The Law prescribed that the soul that sinneth, it shall die, as Adam was forewarned, and so Malki Tzedik Yahusha HaMashiach suffered separation and death that He might redeem the “many” from death and separation forever. Neither the Judge, the Chief Counsel, or the Court Clerk, could interfere with the illegal actions of the accusers or plaintiffs because sanctioned by the accused who bore the guilt and sentence Himself. The silence leaves much unexplained but later developments showed His victory to be complete. Then the Tabernacle of יְהוָה shall be with men . . . He will dwell with them . . . and be their יְהוָה . And יְהוָה shall wipe away all tears . . . there shall be no more death - . . nor crying . . . any more pain, for the former things are passed away (Rev. 21:3, 4). No doubt His authority for changing man’s failure to glorious victory, and the future renovation of the Cosmos from all evil, was consummated during those three hours. It should be noted that the first three utterances were pleadings, and warnings to men to seek reconciliation to יְהוָה . The fourth cry soon forthcoming was one of chilling horror from the lips of one suffering eternal torment, the awful debauchery of Hell, and the intensity of agony necessary to destroy the soul. [110]  The last three, after the darkness, were evidences of His victories over the devil, all evil, sin, spiritual darkness, affliction, Death [111]  and Hell. Thus His departmental sufferings and victories covered every possible need of the “living soul”, present and future, for it gave Him the right to forgive all their iniquities, heal all their diseases, and a wide open gift catalogue listing the Infinite riches of a most benevolent Heavenly Father. Through His Sacrifice, יְהוָה ’s Holiness is justified in exposing and perfecting primary purpose in the Cosmical Plan, that is, to expand in number and stature the recipients upon which Infinite Love may lavish its gifts. As Malki Tzedik Yahusha kept the agony of Gethsemane from His disciples, so the darkness hid the maximum torment ever suffered by any man. But the gifts He purchased are an open book. What they cost Him only יְהוָה knows.


NEARING THE 9TH HOUR, MESSIANIC RECKONING, OR 3 P.M.

Malki Tzedik Yahusha had now been on the Cross for nearly six hours of physical and spiritual agony. He knew His time was short. [112]  He had been bleeding internally for almost eighteen hours, His arteries almost bloodless, His body broken, every nerve and tissue near destruction, body faculties and organic functions destroyed, and only His indestructible soul and spirit enabled Him to command mental function and speech at all. He was alone in the darkness of nothingness, all senses dying, all reactions destroyed, and completely deserted by friend and foe. For when the darkness had settled, His human enemies had ceased their railings, awe-stricken by the supernatural sign. During the darkness His spiritual enemies had done their worst, but they too were now about vanquished. But He was yet ALIVE, in a body practically dead, the Son of Man held up by the Son of יְהוָה . [113]  What His thoughts were we do not know, for the cry soon heard from Him bespeaks a depth of spiritual agony no human can understand. Perhaps He felt all alone way out on the edge of Infinite space and eternity, eternally lost, His bonds with Heaven broken because He had been made sin, and His association with earth about over because He had poured out His blood.
4. And about the ninth hour, Malki Tzedik Yahusha cried with a loud voice, saying, Eli, Eli, lama sabachthani, that is to say, My יְהוָה , My יְהוָה , why hast thou forsaken me (Mt. 27:46).
[114] This was a cry in His boyhood Aramaic language, coming from the depths of His soul like a dying man calling for his mother, a cry from beyond consciousness reflecting a deep and final heartbreak, [115]  and yet from a sound mind. It cannot be fathomed even by those who have suffered mental breakdown and then recovered. But from prophecies in 2nd Sam. Ch. 22, and Psalms Chs. 18 and 22, we gather that Malki Tzedik Yahusha HaMashiach suffered temporary separation from יְהוָה in order to deliver His believers from all sorts of mental illness and disorder, spiritual disturbances and spiritual death. The word “why” means for what reason. He who had perfect understanding could not understand this. Did He have to suffer maximum imperfection to insure His perfection of the imperfect that would believe in Him? We do not know. If we comprehend this cry at all it involves the purchase of gifts for His own in Eternity of which man knows almost nothing. It was the most terrifying of all the utterances reflecting a separation of the whole man from יְהוָה and everything that is Good, i.e., complete chaos. Afterwards, even the soldiers hardened to the screams of the crucified were afraid. All heard it, but the Godhead alone knew its meaning. The words are not those of one deserted, but of one bearing such excruciating agony it shut out every other thought, sense, emotion, or reality, leaving room for nothing else. It may be that the powers of evil and destruction in one last final effort forced Him to the very borderline of destruction or extinction, and yet He could not cease to exist for He was the indestructible Son of יְהוָה , the Eternal I AM. No answer came for none was needed. He had not been forsaken. The darkness lifted immediately, and sunlight returned to bathe the scene.                                  5. After this, Malki Tzedik Yahusha knowing that all things were now accomplished . . . saith I thirst (Ps. 69:21; John 19:28). His words reflect the awful heat and thirst of hell, and are similar to those of the rich man in the parable, [116]  who found himself in hell after death. It was Malki Tzedik Yahusha’ final warning to the six groups that hell was a place of awful torment. The Savior who had before refused drink now asked for it, not to satisfy thirst, but to confirm the action of the rich man in hell whose request indicated the conditions there. Who being in torments cried and said, father Abraham have mercy on me and send Lazarus, that he may dip the tip of his linger in water and cool my tongue for I am tormented in this flame (Luke 16:24). Malki Tzedik Yahusha suffered similar pains to deliver His own from such, for He that believeth on me shalt never thirst (John 6:35).[117]  He must of necessity conquer hell before He gave His body to death, for just the moment He died the Creator’s demands for justice and righteousness would be satisfied, Grace would be poured out, and He would enter paradise, His sacrificial suffering over. This is confirmed by He went and preached unto the spirits in prison (1st Peter 3:19), the disembodied dead (unregenerate) from Noah’s day, [118]  to whom He talked across the great gulf (Luke 16:26), He being in Abraham’s bosom, or paradise-below, and they in Sheol. The Bible refers plainly to the “bottomless pit”, “the lake of fire”, “the second death”, “the great white throne” judgment of the wicked, and many other references alluding to the final rejection of unregenerate sinners. Thus Malki Tzedik Yahusha HaMashiach in remitting the penalty for sin must have suffered these for the “many” that would believe in Him and accept Him as their Savior, for He took their place in the condemnation. The 4th, 5th and 6th utterances on the Cross, recorded by unimpeachable sources, are physical evidences that He did so effectively. But this 4th cry exposing the completeness of separation between a Holy יְהוָה and the unexpiated sinner after death was more than a sudden scream of surprise by a lost soul facing eternal tragedy, or the reaction of a man experiencing sudden horror. Malki Tzedik Yahusha HaMashiach screamed with “a loud voice” to warn all men of the reality of Hell, the depths of the abyss, the impassable gulf between the good and evil dead, and to avoid it at all costs. The pressing confusion, burnings, torments, mental distress, vileness, absolute hopelessness, remorse, memories of salvation opportunities bypassed, the total depravity of degenerates, the insanity, and the curses of the damned are all reflected in the cry of a “forsaken” one engulfed in evil. He made it plain that as Eve reached for the forbidden fruit so must every man reach for salvation through Him. It was His final warning to the six groups that He could do no more for them. It was now up to them. [119]  The benefits promised, [120] forgiveth all thine iniquities . . . healeth all thy diseases . . . redeemeth thy life from destruction [121] . . . crowneth thee with loving kindness - . . satisfieth thy mouth with good things were all paid for, if they would accept them through Him.                                6. When Malki Tzedik Yahusha therefore had received the vinegar, He said, It is finished (John 19:26); announcing to all conscious beings the victory of the Son of Man over His enemies; and the completion and perfection by the Son of יְהוָה of His Plan for the transformation of the Cosmos to righteousness, including His victory over “the second death” to assure Eternal Life for His subjects, the high point of His vicarious sacrifice. [122]  Therefore we ought to give the more earnest heed . . . How shall we escape if we neglect so great salvation . . . spoken by the Lord . . . יְהוָה also bearing witness . . . with signs and wonders and with diverse miracles and gifts of the Holy Ghost . . . Unto the angels hath He not put in subjection the world to come . . . What is man . . . thou visitest him . . . thou crowndest him with glory and honor, and didst set him over the works of thy hands . . . But now we see not yet all things put under him. But we see Malki Tzedik Yahusha who was made a little lower than the angels (Son of Man) for the suffering of death . . . that He by the Grace of יְהוָה should taste death for every man . . . For both He that sanctifieth and they who are sanctified are all ONE:
for which cause He is not ashamed to call them brethren
. . . For in that He Himself hath suffered being tempted, He is able to succor them that are tempted (Heb. 2:l.18).
[123]
 יְהוָה had warned Adam of the consequences of Sin; but Malki Tzedik Yahusha warned all men, and left nothing undone to assist self-willed man creatures in appropriating the “life more abundant.” For by one offering He hath perfected forever them that are sanctified (Heb. 10:14). Earth life to be just a short prelude before paradise. His
subjects need fear nothing for I have the keys of hell and of death (Rev. 1:18), and all power is given unto me (Mt. 18:18).
The mystery . . . now made manifest to His saints; to whom יְהוָה would make known what is the riches of His Glory . Mashiach  in you, the hope of Glory (Col. 1:25-27). The sixth cry was evidence therefore of victory including a future eternal status of the Cosmos as outlined in the words, Thus saith the Lord, thy Redeemer . . .  that formed thee . . . I am the Lord that maketh all things, that stretcheth forth the heavens alone; that spreadeth abroad the earth (Is. 44:24). This ties redeemed man to the future plan of expanding earth rule to the heavens as well. The potentials of His plan are Infinite and beyond all human imagination. [124]

7. And when Malki Tzedik Yahusha had cried with a loud voice, (6th cry), He said, (7th) Father into thy hands I commend my spirit (Luke 23:46). One crucified would normally have no voice or strength after six hours on the Cross, but this Son of Man quickened by the Son of יְהוָה , shouted with a loud voice, as the Victor in full charge of all His faculties, and then of His own volition gave Himself to death. I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself (John 10:17, 18). Thus He surrendered His last drop of blood, and His broken body, to purchase man’s restoration, reconciliation, regeneration, resurrection and glorification. The utterance is taken from the 31st Psalm, often quoted by believers, when retiring for rest. It indicated that henceforth physical death for the believer had no more terror than going to sleep, for Mashiach  had won the victory over death. The fear and uncertainties of death were thus forever removed for His believers, and paradise but a few seconds away. He therefore drew attention to this accomplishment, like a victorious warrior who had just won a battle to the death with his foes, and then gave Himself to the Father for obedience unto death, but to no other, not even death itself. Death did not destroy Him, He destroyed it by submitting the Son of Man to death, the Son of יְהוָה raising Him up again in the resurrection, which He would also do for every believer. Thus there are many proofs to substantiate the statements of witnesses about the Cross that His final actions characterized those of a joyful King who had won a great battle. This in contrast with the humiliated weakling pictured by so many painters [125]  trying to exhibit His earlier sufferings, as if defeated by them. No man would shout to announce the loss of a contest, especially one destroyed by crucifixion. Nor did His enemies put Him to death. He vanquished them first and then gave Himself to death, a VICTORY unequalled in the annals of history, and hardly anticipated by His foes. [126]  For they destroyed themselves by trying to destroy Him. Good overpowered Evil, because Good is more durable, more resistant, stronger, and in harmony with Divine Principle. It meant a new beginning for lovers of righteousness, new hope, new unfolding, and new enlightenment revealing the formerly mystical plans of the Creator to overthrow the powers of evil and restore good men to “dominion” in time, through training. His statement all power is given unto me (Mt. 28:18), indicated that He expected to distribute powers, enablements, and gifts among His disciples and followers. His enemies had thought death would stop Him; but instead it gave Him authority to energize millions of His believers, multiplying His life-work manyfold. This was no failure but magnified victory through believers empowered with spiritual capabilities like His own, possessed of a martyr’s determination to carry the Gospel to the ends of the earth. [127]


FRIDAY, SHORTLY AFTER THE NINTH HOUR,  MESSIANIC RECKONING, OR 3 P.M.

And having said thus, He gave up the ghost (Luke 23:46). And behold the veil of the Temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent (Mt. 27:51). The heavy 60 ft veil before the Holy of Holies, made sacred by the presence of יְהוָה , and entered by the priest but once a year, was torn by a supernatural force from top to bottom, as if יְהוָה Himself had torn down the “no admittance” sign making Himself available to any and all direct. The Mosaic form of worship, animal sacrifices, and rule of the Levitical Priesthood was over, all abrogated by the Atonement of the Cross. The prediction of Malki Tzedik Yahusha to the Jews and His disciples had been fulfilled, and the Holy Ghost at Pentecost would soon take over the rule of the New Testament church, replacing the Sanhedrin, the Temple, and the Synagogue. The rending of the Temple Veil was the Father’s seal of acceptance of the perfect sacrifice of His Son for the sins of the “many.” Anyone repentant could now approach the Father, having boldness to enter the Holiest by the blood of Malki Tzedik Yahusha, by a new and living way, which He hath consecrated for us through the veil, that is to say His flesh (Heb. 10:19, 20). It was a sovereign sign to the Jews that Mashiach  our Passover is sacrificed for us, and that, every priest standing daily in the Temple ministering and offering oftentimes the same sacrifices which can never take away sins: but this Man, after He had offered one sacrifice for sins, forever, sat down on the right hand of יְהוָה . From henceforth expecting till His enemies he made His footstool. For by ONE offering He hath perfected forever them that are sanctified (Heb. 10:11-14). [128]  This was the base for the new assisting, comforting, teaching, and training program for man soon to be introduced by the Holy Ghost, in response to Malki Tzedik Yahusha’s prayer and request. [129]  It lifts both houses of Israel above the competition.

The second sign, the earthquake, cut the rocks across strata as if the ground had been struck by a very violent blow from without, a signal that Malki Tzedik Yahusha had reached paradise-below releasing the captives, the Old Testament saints who had been awaiting transfer to Heaven for so long. Now when the centurion and they that were with him, watching Malki Tzedik Yahusha, saw the earthquake and those things that were done, they feared greatly, saying, Truly this was the Son of יְהוָה (Mt. 27:54). The word “saw” hints at some visible sign, not recorded, but associated with the earthquake. An early Bishop of Jerusalem, [130] Cyril, referred to the phenomenon as most unusual, which has been confirmed by geologists examining the fissure in later times who have stated it was not a normal quake. [131]  And the graves were opened; and many of the bodies of the saints which slept arose [132]  (“after the resurrection”) and went into the Holy City and appeared unto many (Mt. 27:51, 52). This was a confirmation of ancient Hebrew prophecies, which held that some of the Old Testament saints would be resurrected with Messiah. It should have convinced the most skeptical. The Centurian’s statement who recognized both the super-human qualities and demeanor of Malki Tzedik Yahusha, and the supernatural signs attending His suffering and death, permits no doubt about this.

Roman custom permitted the bodies of the crucified to hang until devoured by birds, insects, and beasts, but Jewish law demanded they be buried before sunset. [133]  The Chief Priests therefore begged Pilate that His death be hastened by bone crushing, but a secret disciple, Joseph of Arithemetha, a wealthy man of considerable influence with access to Pilate requested the body that he might give Malki Tzedik Yahusha suitable burial. Pilate, at Jewish insistence, had sent soldiers who found Malki Tzedik Yahusha expired, so they had pierced His side, and Joseph was then permitted to take the body. [134]  It was a bold move by Joseph. It barred him from the feast, [135]  jeopardized his position in the Sanhedrin, and exposed him to persecution and even martyrdom, but he loved Malki Tzedik Yahusha dearly. And when even was come . . . he came therefore and took the body . . . with clean linen cloth, and laid it in his own tomb (Mt. 28:55-60). But there came also Nicodemus [136] and brought myrrh and aloes . . . about a hundred pound weight (Mk. 15:39). They took therefore the body of Malki Tzedik Yahusha and bound it with linen clothes, [137]  with the spices as is the manner of the Jews to bury. [138]  The lavish use of materials and the rich man’s tomb shows that His friends wanted Malki Tzedik Yahusha to have an expensive burial, a sign in His day that He was a Person of note, worthy of such. Malki Tzedik Yahusha, born in a stable, made His grave with the rich (Is. 53:9) as prophesied, after His sacrificial ministry was “finished.” He must have the best. His friends therefore wrapped the body carefully and extensively, spread on the oily gummy compound, enclosed the head in a large napkin, [139]  and laid the body on a slab in the new tomb Joseph had had made for himself. They rolled the stone door in front of the opening, and went their ways.

This burial preparation was very important. Prophesy foretold that His body would not suffer decomposition, for neither did His flesh see corruption (Acts. 2:31). Undoubtedly His pure, sinless, body had no seed of corruption or bacteria in it and the linen resin-soaked covering would prevent such from reaching it after death, but the resurrection “change” later restored its distorted shape, healed the wounds, reestablished the features, but left the scars of the nail marks and the spear thrust, for evidence, as proof of His Resurrection also confirmed by the body wrapping. For these hardened grave clothes were still lying where the Lord lay (Mt. 28:5, 6) in the shape of His mutilated body, after His Resurrection and departure. They supplied incontrovertible proof that He had indeed risen, and in a “changed” body, for no one could remove the hardened shell glued to His body, and arms and legs wrapped separately, except in small pieces with sharp tools which would also destroy the skin. Yet Malki Tzedik Yahusha HaMashiach had extricated His “new” body” [140]  from this hardened shell without changing either body shape or material, a miracle indeed. This is readily understandable in the light of today’s knowledge of the atom, by those who also are familiar with spiritual phenomena. Thus these devoted disciples, probably wholly unconscious of the import, later supplied the incontrovertible evidence to the world at large, of His resurrection. [141]  His enemies, remembering that He had predicted rising in three days, approached Pilate again for permission to seal the grave and set a watch to prevent His disciples stealing the body and then claiming He had risen. [142]  Knowing His capacity for miracles, perhaps, they suspected such a possibility and hoped to prevent it or at least His escape from the tomb. Pilate gave permission, and the tomb was probably sealed by tapping a heavy cord, between door stone and grave entrance, loaded with wax or a special clay which soon hardened making escape impossible in the natural. The soldiers then in round the clock shifts took positions near the door stone to assure that no one remove the body. It is difficult to explain the motives of the chief priests, and their intense hatred, considering that other Jews tended Him so carefully for His burial. But even primitive warriors will respect the burial rituals of dead enemies by their relatives and friends wishing to pay their last respects. These blinded priests had no such regard for the dead. Oddly enough their painstaking effort and widely scattered testimony that they had forestalled any resurrection proved their very undoing, for the soldiers’ statements contested such prevarications, after the angel appeared, opened the grave door, and He was found missing. [143]

Little can be said of developments on Friday following His burial, or the quiet Sabbath following, except that the disciples and His friends kept under cover, consoling themselves and each other from memories of His kindness and ministry before His strange and ignoble crucifixion. But the third day activities began like an explosion.

In the end of the Sabbath, [144]  as it began to dawn toward the first day of the week, [145]  came Mary Magdalene and the other Mary [146]  to see the sepulcher. And behold there was a great earthquake for the angel of the Lord descended from Heaven and came and rolled the stone from the door and sat on it (Mt. 28:22). The soldiers later testified that an angel had appeared, rolled the door stone away, and “sat on it”, indicating he would tolerate no interference with his duties. His countenance was like lightning . . . for fear of him the keepers (soldiers) did shake, and become as dead men, i.e., frightened into immobility. The women had come to add the finishing touches to the embalmment, had wondered about moving the door stone probably unaware of its being sealed, but the angel had removed it not to let the Lord out, but to let His friends into the tomb. The angel was no vision, but real, recognized as a visitor from Heaven and offered the deepest respect. The soldiers made no effort to restrain the women from entering as the angel addressed them fear not, ye seek Malki Tzedik Yahusha which was crucified, He is not here, He is risen as He said, come see the place where the Lord lay (Mt. 28:5-6). The grave clothes and body wrappings were still lying on the slab, now hard and stiff and shaped to His body form, but He was gone. The napkin which had been about His head, however, was lying to one side carefully folded, showing it had not fallen off but had been placed there by Himself. Then HE WAS ALIVE, as He had prophesied, although few had believed Him. But how had He escaped from the grave wrappings lying there shaped to His body contour without breaking it? [147]  The mystery was cleared up some time later when He passed through closed doors and walls showing that His resurrected body was of different material than a natural body but now it only added to their bewilderment. As they pondered and tarried the angel said, go quickly and tell His disciples, he goeth before you into Galilee. [148]  Mary left to do his bidding.

The composure of the women reassured the soldiers, they came to their senses, and rushed to the chief priests to report all things that were done which the latter did not doubt, but gave large money to the soldiers saying, say ye his disciples came by night and stole him away while we slept, and if this come to the governor’s ears, we will persuade him (Mt. 28:11-14). It did come to Pilate’s ears who later made a complete and exhaustive analysis of all the details, was himself convinced, and then reported them to his superior, the Emperor Tiberius Claudius Nero, at Rome. [149]  So impressed were the Romans by the startling disclosures and reports of Malki Tzedik Yahusha and His Resurrection that the Roman Senate considered canonizing Malki Tzedik Yahusha HaMashiach, a Jew, as a Roman deity. Fortunately this was not done, for Malki Tzedik Yahusha was a friend of the humble, the meek, the poor, and the common folk, and no exponent of Roman political pride. But it lends credence to the fact that Malki Tzedik Yahusha was a man of outstanding character, manliness, kindness, and personal charm, loved and admired by the populace, by Pilate, the Roman soldiers, and many of the Jews. The Roman authority which set such high standards for Roman culture and citizenship would never have discussed elevating a Jew to a position equal with their god's unless he had performed an unusual role or service to His fellowmen.

No event in human history has caused greater astonishment and inspiration than the Resurrection, which shook the then-known world, and its reverberations are yet rolling out to peoples in the far reaches. It was the greatest act of Creator effort over billions of years, exposing a most exalted plan, purpose, and human soul worth, in the perfection of a man species of which Malki Tzedik Yahusha HaMashiach was the example, and resurrection “change” the metamorphic transformation from mortality to immortality in Paradise. Friend and foe dropped other things and joined to discuss the implications of this marvelous development which proved the Star Gospel and Old Testament prophecies, and Malki Tzedik Yahusha’ teachings, corroborating the exalted original Adamic concept of human life purpose. It gripped everyone, merchants, politicians, traders, farmers, shepherds, slaves and noblemen, as well as Ecclesiastics, glorifying the after-life expounded by this Son of Man who had challenged death, overcome it, and promised to share His victory with all His believers. It was not new religion that revitalized the Church, but new life now and forever. Peace, joy, health, prosperity, holiness, love for good, release from fear of death today; and a glorious new spiritual body with faculties multiplied a million times in the hereafter. It electrified all who saw it. Death is swallowed up in Victory (1st Cor. 15:54). The old practice of hiring wailing mourners for funerals was immediately abandoned and believers actually welcomed death. It quickened and reenergized the disciples, who then boldly defied the Temple Priests, paved the way for Pentecost, and made both houses of Israel the chief subject of conversation wherever men travelled. Some were stupefied, they could hardly believe their ears, hundreds travelled many miles to confirm the rumors they heard about it, and then added their shouts and hopes to the rest of believers. The Jewish heirarchy threatening death and imprisonment to all Jews who became Mashiach  followers were powerless, for angels opened the prison doors releasing their captives, [150]  and the believers welcomed martyrdom, so strong was their resurrection hope. [151]

The after Resurrection appearances of Malki Tzedik Yahusha HaMashiach were made only to His followers, for if they believe not Moses and the prophets, neither will they believe though one rose from the dead (Luke 16:31). They had tried to kill Lazarus, whom Malki Tzedik Yahusha had raised from the dead, to silence his testimony. [152]  And His appearances were primarily a reward for faith in Him, for the just shall live by faith, and by grace are ye saved by faith, and that not of yourselves, it is the gift of יְהוָה (Eph. 2:3). It signified that salvation, regeneration, new life in Mashiach , the gifts of the Holy Ghost, the resurrection hope, and the new spiritual body were all woven together and available only to those who accepted His atonement on the cross for their sins. Faith was the basis for the Mosaic forms of worship, now antedated, for יְהוָה had revealed Himself to Moses as a Spirit, and Malki Tzedik Yahusha had made plain that the Holy Spirit would take over His work after His ascension. Malki Tzedik Yahusha appeared and disappeared before the eyes of His disciples, passing through doors and walls, covering distances instantly, hearing their words though absent, quieting their fears and perplexities immediately when they needed Him, and although some doubted at first [153]  they gradually became convinced of the marvelous faculties of His resurrection body, its spiritual potentials, and the ministry of the Holy Ghost which would be somewhat similar in spiritual manifestations. The Resurrection, and the forty days effort by Malki Tzedik Yahusha which followed, reunited the disciples and His followers (scattered by the crucifixion) into a closely knit group which challenged and overcame the religious lethargy of the then-known world, to establish the New Testament Church, and make Malki Tzedik Yahusha HaMashiach universally known. While His resurrection electrified Jerusalem, and its environs, His after-resurrection appearances in His new Body, and the outpouring of the Holy Ghost at Pentecost, set His believers on fire with a zeal that swept everything before them including the opposition of the Jewish leaders. [154]

Brevity of details makes difficult an accurate chronological outline of after-resurrection developments and appearances of Malki Tzedik Yahusha, but a careful analysis makes the following appear factual:
1. His resurrection took place in the early morning darkness of the third day [155]  by the return and re-entrance of His Soul and Spirit into His body, accompanied by a sudden decided change (1st Cor. 15:52) in the nature of body substance. He broke the affinity of His former body elements with the natural order, controlled through the seven-eyes-lamps-horns transformer system which governs the periodic table of elements,[156]  and utilizing at least some of the nuclear particles fashioned a spiritual body amenable to the spiritual order. This body was not completely “spiritualized” until He had appeared before the Father in Heaven on Resurrection morning. [157]
2. An angel from Heaven appeared at the tomb, an earth shock loosened the sealed door stone which fell away from the opening, and the angel sat on it.[158]  The soldiers dare not contest his authority, and made no effort to replace the stone.
3. The women Mary Magdalene, Mary, and Salome, came about or before daybreak to add some loving touches to His embalmment, but were apprised by the angel that He had risen, who gave them the message Malki Tzedik Yahusha had left with him. Mary Magdalene rushed away to give his disciples this
word while the others remained examining the grave clothes carefully and then left, both amazed and frightened. [159]
4. Mary Magdalene found Peter and John, and said, they have taken away the Lord, and we know not where they have laid Him (John 20:2); and she also gave them the angel’s message, but her words seemed to them as idle tales (Luke 24); they did not make sense; how could they have carried Him away when the angel said He had risen. They decided to find out for themselves and ran to the tomb excitedly.
5. Arriving at the tomb they observed the stiffened grave clothes lying on the slab in bodily shape, but no body, the head napkin lying apart carefully folded.
[160]  John grasped the details, put them together in a flash of discernment, and concluded that His prophecy of rising again [161]  was fulfilled. Malki Tzedik Yahusha HaMashiach had become alive again, left the linen form, folded the napkin and vanished. The resurrection was true. No one could steal the body without the grave clothes, and only He could pass through them. It was a miracle. Peter wondered in himself at that which had come to pass (Luke 24:12) and found these points hard to understand. Both men returned to their homes shocked by developments, hoping to get word to the other disciples for a meeting somewhere to give them His message of gathering together in Galilee.
6. Mary following more slowly had arrived at the tomb again after they left, “weeping” and wondering at the unusual turn of events. Now there were two angels within the tomb, one at the head, the other at the feet of the grave clothes,
[162]  guarding them to retain them as evidence and proof of His resurrection against the “theft” falsehoods of the priests who had bribed the soldiers to say that His disciples had stolen the body. Humbly inquiring, she let them know she wanted Him, and Malki Tzedik Yahusha then revealed Himself to her. It was His first appearance made to one whose life had been completely revolutionized by His teachings and help, and she had loved Him dearly. He cautioned her, touch me not, for I am not yet ascended to my Father, but go to my brethren and say unto them, I ascend to my Father and your Father. For some reason which we can only conjecture, His body could not yet have contact with others until He had offered Himself to the Father, received His spiritual body, and returned to earth again, which He did in the afternoon. The touch of flesh may have contaminated Him, but more likely His highly charged body might have endangered her, for he appeared again in the afternoon in “another form” after His return, and then permitted all to fondle His new Body. [163]  Mary again sought out the disciples, reporting that she had seen Him. But they believed the Resurrection, which she did not until she had seen Him, which may explain their doubts that she had seen Him.                                                7. A second group of women [164]  came to the tomb in the late afternoon and Malki Tzedik Yahusha having returned from Heaven, met them, and they came and held Him by the feet and worshipped Him (Mt. 28:9), touching His new body to determine that it was real and to show their affections for Him. Then Malki Tzedik Yahusha said, be not afraid; go tell my brethren that they go into Galilee, and there shall they see me. The disciples having deserted Him in His Passion were denied the first honors of seeing Him, a privilege reserved to women who followed Him weepingly to the Cross. But now Malki Tzedik Yahusha overlooked their defection and sent them this message Himself to meet Him where it was safer for them to congregate. Malki Tzedik Yahusha salutation to the women, “all hail”, was one of extreme joy to encourage their hopes and happiness, and allay their fears.
8. His next appearance, we believe, was to the impetuous Peter
[165]  who had denied Him during His trial, but was now restored to full fellowship by the Lord’s forgiveness and grace, as reflected in his later epistles. The details are missing, but Peter afterward did exhibit a much deeper loyalty, sense of servile responsibility, and depth of affection not shown previously. Something during this appointment changed Peter from a heady unstable follower to a stalwart, strong and steady character who arose on the day of Pentecost and fearlessly faced the thousands gathered in response to the Holy Ghost outpouring. Annointed by the Holy Ghost, his convicting message won the hearts of 3,000 converts for the Kingdom of יְהוָה . He never again denied His Lord, boldly maintaining his stand against the enemies of Malki Tzedik Yahusha and was finally martyred, being crucified upside down, because he felt himself unworthy to be crucified as was His Lord.
9. Malki Tzedik Yahusha also appeared later in the afternoon to two followers on the Emmaus road. He appeared in another form [166]  unto two of them as they walked into the country, meaning that His body had been spiritualized and glorified during His trip to Heaven, [167] between the time He had appeared to Mary and His later appearances. Mark and Luke both make special mention of this change, to confirm the Father’s answer to His Prayer, and now, O Father, glorify thou me with thine own self with the glory I had with thee before the world was (John 17:5). While Malki Tzedik Yahusha did not surrender His Executive sonship when He agreed to become the lamb of יְהוָה slain from the foundations of the world, He did lower Himself for fellowship with Adam before the fall, and much lower again when He became flesh (John 1:14). He must descend to the human to become sin for man, but it was also just as essential that He be restored after the resurrection to His former glory so that He could raise regenerate souls to the very throne of יְהוָה with Himself. This confirms other Bible references which maintain that His atonement did more than just restore His believers to the status of sinless Adam. It actually provided the means, the way (John 14:6), to regenerate, school, and glorify them for exaltation and sharing of His Glory, enthralling even those of greatest faith and the highest hopes. So He had presented Himself to the Father, was re-endued with Highest Glory, and then returned to earth having paid for the privilege of revealing its wonders to His followers. It was this body which inspired a new attitude of “worship” by His disciples and all who saw Him, restored their confidence and paved the way for Pentecost. [168]  It was after the renewal of this Glory that He could say all power is given me in Heaven and in earth.
10. That evening He appeared to the disciples and friends gathered together behind locked doors, somewhere in Jerusalem, probably the upper room, where they were discussing the startling events of the day, and the disciples planning their journey to Galilee. The two that had seen Him on the road to Emmaus, had returned to report their experiences but “some doubted”, when Malki Tzedik Yahusha suddenly appeared and rebuked them for their unbelief in the testimony of those who had seen Him. Thomas when told of His visit and His new body said, except I shall see in His hands the print of the nails . . . and thrust my hand into His side . . . I will not believe. Although he had seen Malki Tzedik Yahusha perform many miracles, the idea of Malki Tzedik Yahusha body so deformed and abused on the Cross being alive again and transformed was incomprehensible hence he must see the evidence of the nail prints and spear thrust for himself.
11. Some days later He again appeared to them, this time probably in Galilee, Then saith He to Thomas, reach hither my finger, and behold my hands and my feet; and reach thy hand and thrust it into my side; and be not faithless but believing (John 20:26). And some other signs did Malki Tzedik Yahusha in the presence of His disciples . . . but these are written, that ye might believe that Malki Tzedik Yahusha is the Mashiach , the Son of יְהוָה ; and that believing ye might have life through His name. Thomas probably the most dubious of the disciples, an example for the most skeptical, was completely convinced of His resurrection and the marvels of the new spiritual body.
[169]  Like Peter He now knew the of “quickening Spirit” which Malki Tzedik Yahusha death had purchased for all believers.
12. Still later he appeared to a smaller group
[170]  also in Galilee. This time He emphasized the necessity and importance of teaching inquirers and followers the Word of יְהוָה exemplified in His teachings to them. He Himself classified His believers into three types, of lambs and two kinds of sheep, [171]  thus outlining three stages of redemptive experiences and development, Justification. Sanctification, and Glorification. [172]  From Malki Tzedik Yahusha’ and the New Testament treatment of these three grades of believers, all members of His Kingdom, there is no more reason for denominational friction or division among real believers, than there is cause for lack of harmony among the 1st, 2nd, and 3rd grades of children in the same school, all undergoing the same training as they progress. Undoubted1y, He was warning the disciples against undue emphasis upon certain favorite subjects or hobbies which might lead to doctrinal viewpoint differences. His exhortation to each one of them was to follow Him individually, and not to lean upon some other disciple. Humility and obedience to Him would keep them all in accord with One Spirit. [173]  All three classes prevail among the church groups today.
13. For forty days at various times He showed Himself alive . . . by many infallible proofs (Acts 1:3), and on the day of His final ascension He appeared to some 500 of His followers on Mt. Olivet, charging them with the task of carrying His Gospel to the whole world,
[174] following their enduement with Holy Ghost power. Their activities would be accompanied with signs (Mark 16:15-18) and wonders to confirm His Word. These believers in obedience followed His instructions to establish the New Testament Church and set a pattern to be copied by every assembly of believers down through the centuries.
14. The Apostle Paul gives a brief incomplete synopsis of these appearances, For I delivered unto you first of all that which I also received, how that Mashiach  died for our sins, according to the scriptures; and that He was seen of Cephas (Peter), then of the twelve, after that . . . above five hundred brethren at once . . . He was seen of James (His half-brother), then of all the apostles, and last of all He was seen of me as one born out of due time (1st Cor. 15:3-6), i.e., after the Ascension. Thus nine appearances are covered in the Gospels and three more by Paul making twelve in all.
[175]  The record of Paul, a most hostile critic of the central message of Malki Tzedik Yahusha on the re-gathering of both houses of Israel, but after his conversion, [176]  a devoted disciple, should convince anyone. Paul, like Pilate, had made a careful analysis of all details and explained the after-resurrection phenomena of Malki Tzedik Yahusha HaMashiach in His spiritual body as a literal historical fact supported by irrefutable evidence, as well as his own experience on the Damascus road. It inspired his zeal and kept him going against unspeakable odds teaching, preaching, and writing, until his martyrdom in Rome, after a full and glorious ministry.

The concept of bodily resurrection revealed to Adam and conveyed by both civilized and primitive cultures, is probably the most prominent tenet common to all religions. It was regarded by some apart from religion, and accepted as an integral of the future “living soul”, after death. Ancient Sumerians, Babylonians, Chaldeans, and Egyptians [177]  had their bodies mummified and their valuables buried with them expecting to return to original bodies in a general resurrection. Burial rituals, temporal status between grave and resurrection, abode of the awaiting dead, and activities during the intervening period, varied from the ridiculous to the sublime, according to the imaginations of the priests. But none ever returned to confirm or deny resurrection doctrines, with the single exception of Malki Tzedik Yahusha HaMashiach who also exhibited a body glorified with the most unusual potentials. These included space travel, freedom to exploit the natural order but superior to it, possession of the ultimate in knowledge, instant communication and transmission, without weakness or pain, and a permanent vessel filled with the joy-producing characteristics of the Spirit of יְהוָה . His after resurrection expressions and actions once again centered human minds on the hope of paradise-regained within reach of all, and a state of happiness unknown on the earth.

The Old Testament prophecies and references to Heaven immediately took on new meaning and importance. Man began to visualize Heaven as a real place with thrones, mansions, beauties, and lovely servants of יְהוָה . The new body of Malki Tzedik Yahusha and its associations would intimate such a residence, populated with glorious beings making up the congregation in the sides of the north (Is. 14: l2-15). [178]  Believers dying in faith no longer were carried to paradise below, but to Heaven to join this Holy Congregation to await their spiritual bodies, and their inheritance in the new heavens and a new earth (Rev. 21:1). His Resurrection was the key to the whole Plan of יְהוָה for the development of species Spirito-homosapiens in preparation for cosmical rule. The Acts and writings of the Apostles, and the records of secular historians all show how this gripped the people, making a profound impression beyond anything previously known in the history of man. Lives, motives, and cultures were transformed and gradually His Resurrection and Birth date observances became the two most widely celebrated holidays throughout the world. The outstanding principle of truth, which captivated the hearts of millions, was the same as that which motivated the men of the Reformation after Luther, For by grace are ye saved through Faith; and that not of yourselves; [179]  it is the gift of יְהוָה ; not of works lest any man should boast (Eph. 2:8, 9). Thus any effect of self-merit through works to earn salvation was forever destroyed. [180]  The some 600 orders of Judaism involving the ritualistic law were outdated. Prayer wheels and noise makers, long repetitious supplications, magic words and entreaties, the negation of wholesome desire, and the efforts of all who hoped to buy their salvation were forever nullified by the sacrifice of Malki Tzedik Yahusha HaMashiach which supplied a complete atonement. No man working 24 hours daily could earn the oxygen he consumed, not to mention water, sunshine and food, which merit constant thanksgiving to יְהוָה . [181]  Such efforts discount the perfect sacrifice as if it were insufficient. Only a perfect sacrifice can raise man to perfection. The יְהוָה -given characteristics, potentials, and qualities of the new spiritual bodies were so exalted that only complete submission, surrender, and acceptance of Holy Ghost cleansing and transformation could prepare the living soul for such wonders. [182]  For the elevation and the metamorphosis of the sinner into a “new creature” in Mashiach  was a Divine operation of first magnitude, [183]  not to be hindered by ignorance in the sinner, himself. Elohim, the Triune יְהוָה , EL-ELOHE-ISRAEL, who had originally created perfect (Eze. 28:15), Lucifer, and the angels (Jude 6), which later fell into condemnation through pride and insubordination, now included in the transformation the insurance against a recurrence of the mistake of Lucifer. The glorified man in the future Paradise will have nothing of self-effort to boast in himself. Malki Tzedik Yahusha HaMashiach paid it all, prompting Paul to write יְהוָה forbid that I should glory, save in the cross of our Lord Malki Tzedik Yahusha HaMashiach, by whom the world is crucified unto me, and I unto the world (Gal. 6:14) [184]  Paul was pleading for complete submission of the human to the Divine, of which he himself was an example, so that the Spirit of יְהוָה could have His way in beautifying the individual believer. He as much as told his listeners, If you will let יְהוָה cleanse you from your filthy sins and give you a bath, and then let Him make a “new” person of you, He will not only make you a wonderful creature but invite you to become a house guest in His Mansions forever. It was the reality and wonders of His Resurrection Body which made the mansions and eternal life so real, encouraging total submission to יְהוָה . For the new body gave meaning to Creation, the prelude of earth-life, the Cross, and preparation for Glory land.

Something should be said concerning the Spiritual Body, and although we have no specimens to examine we can learn a great deal from that of the Lord Malki Tzedik Yahusha HaMashiach. Behold my hands and my feet for a Spirit hath not flesh and bones as ye see me have (Luke 24:39), This implies a difference between Spirit, and spiritual substance housing Spirit. He could appear instantly or make Himself invisible, pass through locked doors, overcome gravity, and perform other feats to show that His new body was neither electromagnetic, chemical nor biological, and yet it was very real. Handle me and see (Luke 24:39) could not apply to a liquid or gaseous mist, a ghost, or a fantasy, but to substance, firm to the touch. Thomas actually felt the nail prints. Those at the Ascension were made very happy, for angels confirmed that His coming again [185]  for the end-time saints would signal the time when they too would receive changed (1st Cor. 15:52; 1st Thess. 4:13-18) bodies, Like unto His glorious body (Phil. 3:21). Perhaps they could not understand it, but His new body was as real to these 500 persons as their own natural bodies. They had no doubts, but that in my Father’s house are many mansions . . .  I go to prepare a place for you (John 14:2).                                                                                                                                    

A complete analysis of the spiritual body would be too extensive for this work, but we might explain that:
1. It is not an illusive fancy or vision, but very real in substance, and composed of nuclear particles, probably associated with spirit field. Normal matter is made up of nuclear particles and frames held together by nuclear binding forces, in an electron field, the field and nucleus united by electrical attraction.
[186]  Electrical energies and phenomena are one step lower than nuclear phenomena and energies. That is, nuclear realities are one level above the electrical, but one level below spirit (the class of spirit which forms spiritual substance). [187] Thus natural substance is composed of nuclear particles and electron field ( a lower order), while spiritual substance is composed of nuclear particles and spirit field (a higher order). The one is just as real as the other with the spiritual the most permanent. The “change” Paul speaks about [188]  is a transformation from the natural to the spiritual, by the Divine imposition of the spiritual which forces the atom nucleus to shed the natural. [189]  This elevates spiritual substance into a realm two levels above natural matter. But the two could be used to make two different structures which might look very much alike to the eye. In fact this was done when Adam, the first, was made in the image and likeness of the Lord Malki Tzedik Yahusha HaMashiach, [190]  for the Lord’s body was the pattern for Adam’s body structurally, with the exception of certain organs.
2. The fact that earth’s former inhabitants are recognizable in Heaven implies a similarity in size, framework, and appearance, but the spiritual body requires neither cell replacement or subsistence. It is quickened by Spirit. It is therefore different as to respiratory, circulatory, elimination, and digestive systems, but it can see, hear, feel, taste, and touch. No longer dependent upon natural life-energy responses, it can however utilize them at will together with spiritual powers that make atomic energy seem inconsequential, and simple by comparison.
3. The scriptures in Rom. 1:20, 1st Cor. 15:51, and Rev. 2:1, together with Old Test. references such as Zech. 4:6-8 seem to indicate that some nuclear particles are common to both natural and spiritual substance. This explains the “change” implying a transformation, rather than transmutation, from natural to spiritual body, for none of the chemical elements now known would appear suitable for a spiritual body. But the mitronic particles within present atomic nuclei which are responsive to the Logos System which “made all things” could certainly be used for spiritual substance. Since mitrons do have an affinity for spirit and also for poltrons,
[191]  we can safely postulate a “change” from natural to spiritual substance by the substitution of more powerful spiritual forces for electric charges.
4. While the number of atomic elements from hydrogen to fermium (plus) may perhaps include as many as 120 in all, many short lived, we have no way of knowing how many are involved in the “change.” Spiritual elements appear to be permanent, due to much more powerful forces. Spiritual atoms are non-disintegrating, indestructible, and subject to an eternal spiritual order; whereas natural atoms are subject to a temporal (2nd Cor. 4:18) order (not a part of the Logos system) and therefore never set up to be eternal. The natural substances will some day give up their electrical energies for the elements shall melt with fervent heat (2nd Pet. 3:10) to make way for the eternal heavens and the eternal earth
[192] of spiritual substance.  

The works [193]. . . therein shall be burned up also, while the devil and his angels, evil spirit beings, will be cast into the lake of fire and tormented day and night forever (Rev. 20:10). This may imply that spirit beings, once formed, exist forever, otherwise it would appear simpler just to annihilate them rather than to seal them up forever. The Creator, however, maintains sovereign control over all. Thus the spiritual atom, once formed, appears to be permanent. Malki Tzedik Yahusha indicated that soul was destructible, fear Him which is able to destroy both body and soul in Hell (Mt. l0:28). [194]  This does not apply to Spirit.
5. The spiritual body, related to spiritual order, is independent of the natural order and yet it may influence the properties thereof by control over mitrons, which control poltrons, which control electric charges. These realities include,

a. Atomic elements and substance; use multiplied manyfold by the spiritual body.

b. Space as currently known, the universe, not the earth, is the home of the spiritual   body.

c. Time as currently considered, means little. The spiritual body may traverse space slowly or instantly at will. It exists in the eternal NOW.               

 d. Spiritual forces more powerful than any experienced by the natural man today. That is, electromagnetic, gravitational, [195]  or nuclear binding energy.
6. From many Bible references, but particularly the writings of John and Paul, we gather that the spiritual body includes the following characteristics: namely,

a. It is free from all sense of physical pain or hunger. Hence Malki Tzedik Yahusha HaMashiach had to become human to suffer for the sins of mankind.

b. It is free from all weakness, sickness, illness or physical afflictions. No bacteria, disease germs, poisons, or disturbances can affect it. [196]

c. It is free from fatigue, stress or strain, although it is not all powerful.

d. Its substance does not require cell replacement nor does it age as we know it. [197]
e. Is undoubtedly equipped with many additional faculties and abilities unknown in the natural body. It can “see” יְהוָה face to face, and communicate with Him as men communicate with one another (in each other’s hearing) regardless of where each happens to be. [198]

f. There will be perfect harmony between man’s spirit, soul, and body, in contrast with the present friction and struggle between spirit aad sinful flesh. For the flesh lusteth against the spirit . . . so that ye cannot do the things that ye would (Gal. 5:17).

g. The fruit of the Spirit is love, joy, peace, longsuffering,[199] gentleness, goodness (Gal. 5:22, 23), etc. The status of the spiritual body, in complete harmony with the Spirit of יְהוָה , is thus one of perpetual happiness, joy, and well being, free from suffering of any kind.

h. The record of the rich man in Hell, [200]  shows that although devoid of body, his soul was capable of memory, reason, thought, sympathy, and the sense of sight, touch, taste, and hearing, which would imply that these are carried over into the resurrection body, both of the just and the unjust. From the after-resurrection appearance of Malki Tzedik Yahusha, and that of Moses and Elijah on the Mount of Transfiguration, it would seem that the faculties of the soul are amplified and enlarged in the resurrection, as well as a new spiritual body. We look for the Savior, the Lord Malki Tzedik Yahusha HaMashiach, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working (powers and processes) whereby He is able even to subdue all things unto Himself (Phil. 3:21) [201]  From this scripture we see that the transformation from natural to spiritual body involves a “change”, a “fashioning”, and a “working” of energies and powers which are so powerful that all other forces except יְהוָה Himself are subject to them. This implies that the new spiritual body is allied with a new spiritual order and in harmony with the Executive of the Godhead to a degree, and housing powers, unknown among men today. The Executive has not yet distributed such powers to men because they are predicated upon perfect and complete subjection to Him, the source of all Good. It is implied in the above scripture to show that the enduement of such enormous capacities and energies are and must be associated with complete harmony with יְהוָה , for power without moral perfection is dangerous, as has been proved by Lucifer. Such tremendous powers, in the future eternity, will be delegated only to those submissive to and cooperative with יְהוָה and perfect righteousness.

Most of the World’s serious problems are caused by men with varying degrees of power who are also moral weaklings and unstable. They may wield financial, economic, political, or other forms of pressure or power with evil intent. Those selected for the exploitation of powers in eternity will employ them only for Good.

The disassociation of ethics, moral purity, and righteousness, from the successful exploitation of human talents is a philosophical blunder impossible in the new spirit order. [202] Hence the necessity of a “place” for the devil, his angels and evil men.

i. The Spiritual body, associated with the eternal Logos, utilizes a different media for the absorption or transmission of spirit energies than either gravitational forces or electromagnetic phenomena. [203]  It can thus coinhabit the natural matter realm or pass right through it just as easily as light can pass through air or water.[204] This explains how Malki Tzedik Yahusha took his body from the grave clothes or appeared suddenly through locked doors. It also explains how soul and body may inhabit the same matter, which is effected by soul nucleii inhabiting atomic nuclei. The new spiritual body can thus command enormous forces without itself being effected by the results. [205]  This is implied in the “dominion” awaiting redeemed man.                                                                                                                                    j. The sudden and timely appearance of angelic messengers, [206]  angels, Moses and Elijah and other Heavenly visitors to earth, indicates a speed of transportation or transmission far in excess of the speed of light which governs most electromagnetic phenomena. Perhaps a small time interval is involved but for present comparative purposes it may be considered instantaneous. Malki Tzedik Yahusha HaMashiach made a trip to Heaven and return on resurrection morning, a distance in excess of six billion light years, which shows that present concepts of transmission are of little value in dealing with spiritual transmission. Einstein’s equation, or Planck’s Quantum mechanics, have no possible application in the spiritual realm. For natural forces are weak, transmission sluggish, and properties limited, as compared to phenomena related to spirit. Paul’s expression to be absent from the body, and to be present with the Lord (2nd Cor. 5:8) assumes immediate transfer [207]  from one state to the other. From the translations of Enoch, Elijah, it is obvious that space travel for spiritual bodies will be as simple as stepping from one room into another.
k. Time will have no effect on the new spiritual body, for time in terms of light travel, planet movements, lapses of light or consciousness, has no relation to it. Time is of concern only to mortals. The spiritual body will exist in the eternal present. Knowledge and experience will increase with the flow of eternity for the individual, but time as a unit of eternity has no more value than a unit of infinity. Time now is but a tiny island for mortals in the ocean of eternity. The mercy of the Lord is from everlasting to everlasting (Ps. 90:2), from the eternity which WAS through a hypothetical point to the eternity which is TO BE. Time is that point, in spiritual mathematics, יְהוָה always Was, He always will be. Since He is Infinite, the potential for the spiritual body has always existed in Him; and when established by Him for man, as a part of Him, it too always will be.
l. The new spiritual body revealed by Malki Tzedik Yahusha HaMashiach to His followers possessed qualities of spiritual revelation, insight, reason, and communication, of a much higher order than normal mental thought expression or response associated with the human mind. Such references as mind of the Spirit (Rom. 8:27), the “mind of Mashiach ” (1st Cor. 2:16), to be spiritually minded (Rom. 8:6), and who hath known the mind of the Lord (Rom. 11:34), tend to show that even the “born again” follower of Malki Tzedik Yahusha HaMashiach of considerable development here below has only begun his progress toward spiritual maturity. For
who hath known the mind of the Lord, implies that not even one has approached the depth of the riches both of the wisdom and knowledge of יְהוָה  (Rom. 11:33), and yet, Now are we the Sons of יְהוָה , and it doth not yet appear what we shall be: [208] but we know that, when He shall appear  we shall be like Him; for we shall see Him as He is (1st John 3:2). This shows that the “change’ from natural to spiritual body also involves the enlargement of mental faculties.

Although the future potentials of the new spiritual body appear so vast as to be almost incomprehensible, it is encouraging to note that even the weakest “born again” believer with a spark of faith possesses the base for such transformation. The example of Thomas, the doubting disciple, should be an encouragement to every student of the Bible to keep on seeking. But it is also obvious that a new spiritual body would be purposeless and useless to the soul which has not been reunited to יְהוָה by spiritual rebirth. [209]                     m. The glorified body of Malki Tzedik Yahusha HaMashiach proved the life after death in a glorified state. His followers could now visualize Heaven with its diamond throne, golden streets, and other marvels too wonderful to imagine, and their part in it which hitherto had seemed so vague. It was now easy to see His connection with the Father, and His Kingdom so far superior to the natural order. Paul later saw the risen Mashiach  on the Damascus road, and again  when he was raised up to “the third heaven”. [210]  It is difficult to determine which made the most lasting impression on him.
n. The resurrection body of Malki Tzedik Yahusha HaMashiach changed the entire attitude of His followers toward death.
I am He that liveth and was dead, and behold I am alive
forevermore, Amen; and have the keys of Hell and of Death (Rev. 1:18). Death held no more terrors for his own; it could only release them from sufferings and change them for the better. Neither death, hell, or the lake of fire could ever jeopardize Him or the humblest believer, in fact, death was a promotion, and so considered by the relatives of those that die in the Lord. The natural body sown in dishonor, it is raised in glory . . . it is sown [211]  in corruption, it is raised in incorruption, fit for Heaven’s glories. Thus His Resurrection, and Ascension before 500 of His followers had about the same effect as would that of a space ship from Heaven landing in a major city today, for a forty day visit by its angelic passengers, and then a return takeoff before millions. Everyone with the price of a ticket would want to go along to Paradise, to enjoy its wonders, and those without funds would make every possible effort to scratch some together before the next Tripp. [212]  It was the spur of Paul’s determination, who wrote, I count all things but less for the excellency of the knowledge of Mashiach  Malki Tzedik Yahusha my Lord . . . that I may know Him and the power of His Resurrection (Phil. 3:10), that is, a new spiritual body, with its amplified powers.

Additional knowledge may be gained from other factors computed like an algebraic problem by association such as the bodily translation of Enoch, [213]  and that of Elijah. [214] Although Moses died a natural death, [215]  his body was later exhumed and conveyed to Heaven [216]  to be joined to His soul once more. This explains his bodily appearance on the Mt. of Transfiguration. While these bodily transformations were similar in some respects, that of Malki Tzedik Yahusha HaMashiach is the general pattern for the redeemed who die “in the Lord,” while those of Enoch and Elijah picture the “change” among the re-gathered houses of Israel. Moses probably typifies those who were raised in Jerusalem at the time of the Lord’s resurrection. Paul carefully explains the difference. Behold I show you a mystery, [217]  we shall not all sleep (die), but we shall be changed . . . in the twinkling of an eye (1st Cor. 15:51). The dead in Mashiach  shall rise first, Then we which are alive . . . shall be caught up . . . to meet the Lord in the air; and so shall we ever be with the Lord (1st Thess. 4:17). For this corruptible must put on incorruption (1st Cor. 15:53). The original Greek words used reflect the decided “change.” Corruption, or Gr. phtore or Phthartos, meaning a dreary, withering, decaying and temporal body; and incorruption, Gr. aptharsis, meaning the genuine, permanent, undecaying, undefiled, and pure. This “change” elevates the man species into a complete new “state,” not according to “kind,” but according to the pattern or example of Malki Tzedik Yahusha HaMashiach Himself, utilizing a much higher process than the creation and formation of “kinds.” The formation of all other kinds were made for the sole purpose of bringing “Sons of יְהוָה to Glory.” That is the entire Cosmos, with its billions of Universes, and the entire Natural Order, were established as the preliminary stage for a more permanent order to accompany the manifestation of the Sons of יְהוָה (Rom. 8:19; Heb. 2:10; 1st John 3:2). This is what makes the prerequisite relationship with Malki Tzedik Yahusha HaMashiach so important to the individual believer, for the “changed” body is impossible for unbelievers. He did not reveal His resurrected body to any unbelievers because they have no part in the new spiritual order, but His appearances to believers were gracious and generous even though they did not understand and some perhaps were even frightened, but wanted to believe. And so it is written, the first man Adam was made a living soul, the last Adam a quickening spirit (1st Cor. 15:45), the metamorphic process being limited to those born again . . . of the Spirit, or born of יְהוָה (John 3:5, 1:13). Thus the righteous dead, and the unrighteous, will be resurrected at two different times and with bodies entirely different. [218]

For the technically minded, the spiritual body is a body energized by “quickening [219] spirit” through spirit nucleiii which must be replaced or reawakened in the individual “living soul,” when the believer is “born of יְהוָה .” Just as the natural body minus the flow of life energy through life-energy nucleii is dead, so the living soul without the flow of Spirit through spirit nucleiii is spiritually dead. Malki Tzedik Yahusha referred to the spiritually dead as men interested only in earthly matters. [220]  The spiritually alive are interested also in Heavenly things and life in the Spirit. It involves a higher form of energy than life energy which gives life to the natural body, but issues from the Logos, the same as life-energy, and utilizing a different medium of transmission. It may be of a pulsating quality. The words, the Spirit of יְהוָה moved (Gen. 1:2), or was hovering over, might intimate the idea of a fluttering force like a bird’s wing while flying. The illustration of the Spirit descending upon Malki Tzedik Yahusha in the form of a dove [221]  could imply that the Spirit operates by pressure action like a dove wing. Malki Tzedik Yahusha likened “spirit” to wind which does work by pressure and motion, is invisible, but its effects can be seen. Whatever the nature of spirit field it is different than the electronic field of natural substance, and so the living soul must be re-equipped with Spirit nucleii through which the energy may flow to “change” the natural body into a spiritual body.

Since the spiritual order dominates the natural order, and both are controlled [222]  by the Logos, there must of necessity be a common denominator which we believe to be the class of nuclear particles we have called mitrons [223]  which have an affinity for both atomic nucleus frames and spirit. This makes possible the indirect control of matter by Spirit in the case of substance and spiritually unconscious creatures, but the direct control of free-willed spiritually conscious beings demands conversion or spiritual rebirth or spiritual response which only יְהוָה can perform. We have examples of both classes in the Bible; of the first, in the miracles of Malki Tzedik Yahusha [224]  and of the second, at Pentecost. [225]  Here The Holy Ghost fell upon 120 believers, saturating them with the Spirit, for they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. He took over vocal chords, facial muscles, and other organs of consecrated and submissive living souls to speak in tongues languages the speakers did not know, and to show that He had come to empower these believers with יְהוָה -given faculties to carry on the work begun by the Lord Malki Tzedik Yahusha HaMashiach in building up the Kingdom of Heaven upon earth. Since the tongue is reportedly the most unruly organ in the body, control over it presaged a control over the whole body. The application of resurrection power to affect the “change” from natural body to spiritual body requires an operation by the Spirit considerably advanced even over that of the Pentecostal experience, which lifts the soul and body out of the ten departmentalized energy realms of the natural, [226]  completely into the realm of the spiritual associated with the Divine.

That the future inheritance of the followers in Malki Tzedik Yahusha includes along with spiritual bodies a completely new cosmical order is sound Bible teaching. John, the Revelator, exclaims And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea (Rev. 21:1) [227]  And He that sat upon the throne, said, behold I make all things new (Rev. 21:5) [228]  And He carried me away in the Spirit . . . and showed me that great city, the Holy Jerusalem, [229]  descending out of Heaven from יְהוָה having the Glory of יְהוָה . . . the glory of יְהוָה did lighten it, and the Lamb of יְהוָה is the LIGHT thereof. [230]  His vision followed the destruction of the natural order as prophesied. The world (prehistoric) that then was, being overflowed with water perished (in the Catastrophe). But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgment and perdition of ungodly men . . But the day of the Lord shdl come as a thief in the night, in the which the heavens shall pass away with a great noise (atom dissolution) and the elements shalt melt with fervent heat.” (2nd Pet. 3:5-11). [231]  These scriptures predict a very drastic change from the present order, and a much improved Cosmos in which friction and evil will have been eradicated.

When will this take place? There are a number of theories, but the Bible points to an approximate date associated with these same scriptures. Beloved be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. Peter calls attention here to the six “days” of the re-creation, [232]  as governing the alternate plan activities of the man creature, each “day” representing 1,000 years. Since creature life was re-created on the fifth day, the first 4,000 years would be times of preparation for man, his new “life” development beginning with the fifth thousand which points to Malki Tzedik Yahusha HaMashiach [233]  and His “abundant life” plan. This would then continue for about 2,000 years. After 2000 A.D. the population of the earth would have reached the saturation point, food scarce, raw materials almost depleted. Malki Tzedik Yahusha HaMashiach will begin to re-gather both houses of Israel and when completed on HIS time table, return to earth, and set up the Millennium with ideal conditions under a Theocracy, which continues for 1000 years. Near the close of this millennium, Satan is again loosed for a season to collect any rebellious followers he can, he suffers his final defeat, and he and his are cast into the “lake of fire.” The wicked dead are resurrected, judged, and the rejected cast in with him. Thus the time from Adam’s creation to the complete overthrow of evil would approximate 7,000 years. The earth is then renovated by fire, followed by the new heaven and earth, and eternal paradise begins for the redeemed. This perspective based on the Bible is corroborated by the ancient Sumerian and Hebrew traditions, [234]  the Star Gospel, [235]  and the prophetic mathematics woven into the Great Pyramid. [236]  Malki Tzedik Yahusha HaMashiach never denied that He would some day set up a Kingdom on the earth, but told His followers, it is not for you to know the times and seasons (Acts 1:1), [237]  so we must not be too dogmatic about date setting. The important factor is individual preparation for the Kingdom of Heaven, NOW.

It is impossible to portray the perfection to be reflected in the new cosmical order. For eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which יְהוָה bath prepared for them that love Him. But יְהוָה hath revealed them unto us by His Spirit. Thus the history, purpose, plan, and future of Creation, culminating in Eternal Paradise, can only be acquired by revelation from the Divine, through faith. For to him that overcometh will I GIVE to eat of the TREE OF LIFE which is in the midst of the PARADISE OF יְהוָה (Rev. 2:7). This promises and foretells of wonders so extensive as to defy description except to those equipped by HIM with the senses to grasp; and even they see only through a glass darkly (1st Cor. 13:12). The knowledge and righteousness of יְהוָה and His ways will then be universal, and His wisdom activate all operations and relations. For thus saith the Lord that created the heavens; יְהוָה himself that formed the earth and made it; He hath established it, He created it not in vain, He formed it to be inhabited: I am the Lord: and there is none else (Is. 45:18). This intimates that the present earth and its accruements are as nothing, in comparison to what it will become. Its present status appears “vain,” empty, useless, worthless, of little value, futile, and hopeless. Many look upon human life as a joke, pointless, valueless, without rhyme or reason. But He “created it not in vain.” The present is not the end, it is only “the beginning.” In the beginning, יְהוָה created. . . and it doth not yet appear . . . what we shall be. It is true that the ancients looked upon the garden of Eden as a paradise as compared to the present earth with its evil, frictions between men, its poverties, and “curse” upon the ground. But יְהוָה never called it that. For the Lord shall comfort Zion (His people) . . . He will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving (for its beauties and wonders), and the voice of melody (Is. 51:3). This means that the garden of Eden will seem like a “desert” or “wilderness” as compared to the future Paradise, and since the finest of tropical lands, estates, gardens, mansions, and castles of the present cannot be compared to Eden, how may we compare them to Paradise?

The meaning is clear that יְהוָה did not create the earth to be marred by sin, poverty, ugly slums and affliction introduced by Lucifer. His Creation was nobly and carefully planned, established with order and design, joy and peace, noble purpose and honest intent, as an outlet for the expansion of existence and good upon which the Creator might lavish His Love.

Lucifer’s creation of evil, sin, disharmony, and disobedience was unforeseen for there was no need for it, and no one profited, not even Lucifer himself, who has been condemned to eternal torment for his perfidy. [238]  So יְהוָה organized the present plan of re-creation and the Savior’s sacrifice to redeem cooperative mankind and the cosmos and restore them to righteousness with the complete eradication of evil, suffering, and death. The mention of the Heavens (Is. 45:18) envelops some very broad implications and indicates that they are included in the expansion of life• throughout the Cosmos. The starry universes are still very young, in the light of eternity, are in embryonic stages of development, with the earth probably the most advanced planet among them. James states we should be a kind of first fruits of His creatures (James 1:18) hinting at more species and phyla of the man type in the ages to come. יְהוָה promised Abraham that his seed should be as the stars of heaven (Gen. 22:16, 26:4), and the sands of the sea (Gen. 32:12), for multitude, in at least two kinds of populations. There is no doubt that the sacrifice of Malki Tzedik Yahusha HaMashiach on Calvary’s Cross reached out to Infinity in purging the Cosmos from evil. For what purpose? Are the heavenly bodies in other universes also to be inhabited in the future eternity? This is implied by association in many Bible references. While the earth is the only planet in proximity which will support present natural life because of its preponderance of certain elements, just what elements are necessary to support spiritual bodies, and are the universes in some areas being moved in this direction? While angels do not marry and the resurrected saints neither marry or are given in marriage, but are as the angels of יְהוָה in heaven (Mt. 22:30) we know of no barrier to the creation and procreation of man creatures suited to the new spiritual order that would eventually populate all the planets as they are developed to support such life. While יְהוָה is presently resting from creative activities of the nuclear classification, the Bible plainly indicates that He will begin His Creative operations again with the “new heaven and the new earth” and there is no hint that He will ever cease thereafter. When man’s present Universe is complete [239]  with its numerous galaxies, He may then branch out into some of the other two hundred billion universes, each one involving millions of heavenly bodies, that exist within range of our present astronomical equipment. But man has not yet reached the limits of space, although he may probe some 6 billion light years into the blackness. The Bible indicates that the “redeemed” will rule and “reign” [240]  with Malki Tzedik Yahusha HaMashiach forever, which implies that eternity involves less dominant subjects over which they will reign.

The marvelous potentials associated with partnership in this expansive Kingdom of יְהוָה , loveliness, beauty, and good, are so vast that they dwarf into insignificance the minor sacrifices, self-denial, self-restraint, self-discipline, and self-determination involved in submitting to His training program and His instructions, so necessary for preparation. For what shall it profit a man if he gain the whole world but lose his own soul (Mark 8:36). By implication, the eternal future holds more wealth and happiness for the individual member in His Kingdom than the entire present earth can accumulate. Such enormous wealth, power, and responsibility, merits training of the highest order and perfection. Small wonder that the Creator demanded obedience and conformity to regulations as a prerequisite for exalted “dominion” in dealing with the “first-fruits”, for beings that would share eternal rule. The tools of the Infinite Spirit eventually to be handed to redeemed men are enormously powerful even when compared to nuclear and life energies.

The Divine Eternal Culture is not a combination of specialized human cultures favoring Religion or Science, or the Arts, or the Humanities, the Literary Intellectuals, or any other, developed by the narrow and ignorant few cultivating favorite hobbies. The Divine Culture is ALL ONE, drinking and feeding at ONE MAJESTIC FOUNTAIN of TRUTH, absorbing and reflecting the INFINITE SOURCE OF WISDOM in His many facets, which engulfs, envelops, and motivates all members in awesome harmony. The Divine processes are different than those of earth, with its human vanity, groping for the glamorous, and capitalization on individual effort. For as Adam leaning upon Divine wisdom classified the species; as Moses waiting upon the Mount received the essence of civil law; as Isaac Watts was placed where he could see the power of steam revealed; as Isaac Newton found himself contemplating the fall of an apple; and Ernest Rutherford found himself theorizing on the atomic nucleus; so will redeemed men have discovered that man does not discover truth. Truth discovers him, and calls him to the higher life, and exalts those who respond. If there be any great or near-great in the Kingdom of יְהוָה , it will be because the great have more wholly yielded themselves to the revealer and reflector of all Truth. For in Him are hid all the treasures of wisdom and knowledge (Col. 2:3), and He could modestly declare I am the WAY, the TRUTH, and the LIFE (John 14:6). He is the method, the principle, and the substance, of the Divine Culture. He that is greatest among you shall be your servant (Mt. 23:11).

Therefore it is plain, the present life with its problems, its tests, and its trials, is but a prelude, a kindergarten lessons course, for the children of יְהוָה , being trained for greater tasks associated with the Creator’s creating and building Plan of expanding His Infinite Good throughout the Cosmos. It will prove whether a man or woman is cooperative, and can be trusted with a partnership in this Majestic undertaking, and it will then have served its purpose as the All-Wise Creator has foreseen. The Apostle Paul, having striven exhaustively to explain the Savior’s reason for sharing His work and responsibility with His followers, sums it up in six words, that He might fill all things (Eph. 4:10). The sharing of this glorious venture includes such inspiring marvels, that it merits life-time devotion and preparation in the Lord Malki Tzedik Yahusha HaMashiach.


[1] Malki Tzedik Yahusha said “without me ye can do nothing.”

[2] For they ignore the Saviour.

[3] Adam was a biological miracle, without father or mother; Malki Tzedik Yahusha was a natural and spiritual miracle with יְהוָה -Father and human-mother; the new species will be a spiritual miracle with spirit Father only, with new spiritual bodies suited to new order.

[4] Hundreds of sincere religionists today are in the same position as Paul was before his conversion.

[5] Among other reasons.

[6] The world is full of such needy, the trouble makers, criminals, war mongers and killer.

[7] The only means sufficient.

[8] Ten is the number of ordinal perfection, or completeness In order. The first number with two digits implying a partnership. We appreciate that many Theologians limit the gifts to nine, by applying the first as a qualification to the others. But every “born again” believer enjoys “the gift of the Holy Ghost’’, Acts 2:38; Titus 3:5: enabling him to “witness” for Mashiach , appreciate the Inner witness of the Spirit, and be used of the Spirit In many ways innumerable. Many await the nine gifts, who should be exercising the first. 10 = 5 x 2. Two typifies the Son of יְהוָה ; five, Divine Grace; so Ten typifies the gifts sent by Malki Tzedik Yahusha HaMashiach, to man, purchased on Calvary for mankind.

[9] He would then he about 33½ years of age, or 34 in the following October.

[10] A type of irreligious Gentiles, untrained in His precepts.

[11] A type of the religious Jews, who had been given the Old Testament for the purpose of representing Jehovah to the nations, but had failed and were now discarded.

[12] A type of the New Jerusalem, the center of His Cosmical effort in the ages to come.

[13] See Zech. 9:9; Is. 62:11.

[14] From the city.

[15] From the country.

[16] The Gospels authors did not follow strict chronological order in reporting events, but often grouped them to express a point of truth. This makes it difficult to synchronize their records. Matthew’s attention to detail merits preference, but we must remember that he wrote to the Jews, Mark to the Romans, Luke to the Greeks, and John to the church. Variations in customs thus also influence the Gospels although Divinely inspired. John on occasion tried to explain the natural and spiritual aspects of events, greatly enriching His Gospel but did not always indicate parenthetical material.

[17] Being jealous and envious of His popularity.

[18] They represent a type of all who would be religious leaders.

[19] See Mark 16:14-18. We must not condemn all Jews for the acts of the political minority then in power. Many Jews believed In Him, and would have defended Him had they opportunity. The ruling Sadducees knew this and so bad to connive, act suddenly sad secretly, to put Him to death.

[20] Thousands were crucified, until every piece of wood suitable for a cross was exhausted. Some serving for several deaths. It was permitted perhaps to spare the early church from the persistent militant opposition of the Jewish rulers. Many in the church were converted Jews, and were spared the self-imposed penalty, “His blood be on us and cur children,” Mt. 27:25, for crucifying Malki Tzedik Yahusha HaMashiach.

[21] The fruit often precedes the full leaf stage, or they develop together.

[22] Most Theologians accept the fig tree as a type of Israel.

[23] See Mt. 3:10, 7:16,17, 12:33.

[24] See Acts 1:9; John 14:12-26.

[25] This was confirmed by the rending of the Temple Veil at His crucifixion.

[26] Only Hebrew monies could be used for Temple financial offerings.

[27] Until He was made sin.

[28] Representative of the Sanhedrin

[29] It was carried out by the Romans in 70 A.D.

[30] See Mt. Ch. 24. Malki Tzedik Yahusha was a Master Teacher, well versed in all of the twelve methods of teaching used in modern Pedagogy, which He employed very skillfully. He was also a Master Executive conversant with principles associated with Personnel, Public Relations, Merchandising, Salesmanship, and Business Efficiency, which are reflected in His discourses but He had little opportunity to use them.

[31] Today, not tomorrow the regular day, which would be too late for Him.

[32] Extreme secrecy was necessary to keep the locale from Judas, who had already agreed to betray Him. Malki Tzedik Yahusha still had much to tell His disciples at the ‘last supper.” He wished no interruptions there.

[33] This was different for the Passover was to be eaten standing.

[34] See also Mt. 26:26-29.

[35] Just as money is given for food to feed the body. The food calories are in the edibles, not the money.

[36] Recorded in the 13th to the 17th chapters of the Gospel of John.

[37] No bones were broken.

[38] Probably Psalms Ch. 115 to 118.

[39] See Ex. 12:22, “none of you Shall go out . . . until the morning.”

[40] They had witnessed the transfiguration in preparation for this event. Mt. 17:2.

[41] Malki Tzedik Yahusha knew the prophecies concerning His sufferings, but the amazement He here faced found Him unprepared because of its extreme offensiveness to יְהוָה . He knew that His ministry had been successful in spite of much opposition and apathy. The plaudits of the common people, love of the disciples, and thanks of those helped and healed, and He knew that many Jews had loved Him, as they showed on Palm Sunday. But now He knew this would be changed. The stench of the cup would drive every one away from Him, just as they would avoid the leper.

[42] יְהוָה of Jew and Gentile.

[43] Cup, Gr. poterion, the contents not the vessel.

[44] The suffering of hell-bound sinners after death, must be faced by Malki Tzedik Yahusha before His death. Death ended His sufferings, for He went to Paradise. Luke 23:43.

[45] See Mt. 26:44.

[46] The rottenness in the ‘cup” is incomprehensible to human minds. Men do not know the vileness of their own sins, how can they know another’s. Malki Tzedik Yahusha taught consistently that sin separated man from יְהוָה , and would be punished by the wrath of a just and righteous יְהוָה . The world has its heroes, but if man knew what Malki Tzedik Yahusha bore in suffering the wrath of יְהוָה during those hours of supernatural darkness on the cross, there would be but One Hero as worthy of mention, by comparison dwarfing all others by its intensity of accomplishment.

[47] His heart ruptured.

[48] An excellent exposition of Gethsemane sufferings, see Gethsemane, by Robert Cummings, Gospel Publishing House, Springfield, Missouri.

[49] Malki Tzedik Yahusha mid His disciples had often gathered there. The kiss identified Him.

[50] All the present armies and navies in the world could not have taken Him by force. He could have ordered 12 legions of angels (72,000) to protect Him. One angel slew 185,000 men in a night. Is. 36:36, see Mt. 26:53.

[51] Perhaps 15 men in all, mostly politicians and financial men of the sect.

[52] Or one of his brothers. Luke 16:19-31. We have been unable to verify this. The words of Malki Tzedik Yahusha “and it came to pass,” vs. 22, may indicate that He was speaking prophetically.

[53] Small wonder that Temple attendants often spoke of strange voices coming from behind the Temple Vail, ‘Depart from the temple ye sons of Eli, Ye defile the House of יְהוָה .

[54] Including Nicodemos and Joseph of Arithmathea, who provided His burial afterwards.

[55] While the features of the trial reveal a flagrant violation of Hebrew Law by the Priests and Scribes, we must not indict the Jewish people. They did not know of it. And while the guilt of those responsible was inexcusable, it was no worse than that of the Romans under Pilate who also without thorough investigation sanctioned the death penalty, and ordered it executed.

[56] As many witnesses could have testified.

[57] The Mosaic Code was the sense of justice tempered with mercy. The Sadducees rejected judgment upon sin, eternal spiritual lift for mortals, or future resurrection which Malki Tzedik Yahusha taught and proved by His miracles.

[58] John had refused to baptize them, calling them a “generation of vipers,’’ Luke 3:7-9.

[59] See Ch. Five and Eighteen.

[60] Sign of grief over insult to יְהוָה .

[61] See John 14:6.

[62] Like Malki Tzedik Yahusha who loved the Jew, both houses of Israel have suffered with Mashiach  finds it easy to forgive the Jew who now believes in Him. See John 1:10-14.

[63] To some extent a self-condemnation by the Jews before Pilate, “Then answered all the people, and said. His blood be on us, and on our children,” Mt. 27:19-25.

[64] Under enormous pressure after His crucifixion, the Priests spread the falsehood that a crier had gone about seeking defense witnesses for forty days previous but found none.

[65] After His crucifixion, trying to justify their actions, they added to the Talmud a rule that anyone acting as a false Messiah could be tried and condemned the same day.

[66] For both Jew and Gentile, the trial is an enigmatic mystery. Why This, why That, why Him? The only answer is that all men need a Savior, and those chosen or choosing to represent Him, need Him most of all.

[67] The time is uncertain but it was close to 6 AM.

[68] The Mosaic Law would now demand a complete trial before the whole council.

[69] Procurator of Galilee. Malki Tzedik Yahusha’ home was in his district.

[70] Although Malki Tzedik Yahusha was mute which might have offended Herod, he was convinced by His gentle manner that He was no anarchist. Malki Tzedik Yahusha had nothing good to say to this murderer of John the Baptist.

[71] Men often died from scourging alone before crucifixion.

[72] The Crown of thorns was probably made of the Rhamnus, or Spina Mashiach i, a plant with sharp needle like spines sometimes 2 in. long and very sharp.

[73] Skull in Latin; Calvary in Greek; and Golgotha in Hebrew.

[74] According to traditions.

[75] Derived from the East but improved in destructive power by them. Some put the prisoners to death mercifully first and then hung the body on a cross. The Romans crucified them alive, letting them die in agony, and their bodies decay to instill fear in their captives.

[76] Others usually tied them with thongs, the Romans nailed them to the cross.

[77] Nerve and muscular reflexes cause the body to withdraw from that which causes pain.

[78] The prisoners’ feet were usually from 15 to 18 in. from the ground.

[79] This is not a condemnation of the millions of philanthropists educators, religious workers, and others trying to serve יְהוָה and their fellowmen, but the mystery of sin must be faced realistically when we see that יְהוָה ’s standards are much higher than human standards.

[80] See Mark 12:30,31.

[81] “Inasmuch as ye have done unto one of the least of these my brethren, ye have done unto me,” Mt. 25:40.

[82] See Mt. 10:38, 16:24

[83] Calvary may have been a greater Creative operation than the original of Gen. 1:1. Certainly it provided for the elevation of all cosmical existence to a higher order.

[84] See Mt. 5:9, 8:12, John 12:36. 13:36, 13:35, 21:5.

[85] The pursuit of virtues and character, so predominant in the early church has become almost a lost art among the masses because of the emphasis upon materialism. But when again, ardently pursued, after materialism has generated its own failure to advance human culture, the churches will be revived and re-energized as the most constructive agencies for general good and advance of moral values in the community. History shows that without יְהוָה -sponsored, man-respected, self-discipline, human greed breeds human disintegration.

[86] “The soldiers when they had crucified Him took His garments,” John 19:29.

[87] Several hundred soldiers, in turn, ridiculed and mocked His kingship. Mt. 27:29-33.

[88] Of the Adamic species.

[89] The evolutionary theory originated with Cain, not Darwin.

[90] Men do not like to hear that they are sinners, or be told of their sins, and failures, which always adds a certain reproach to the reflection, living, and preaching of the Gospel. But like the honest physician or doctor with his patient, the preacher or Mashiach -serving layman must first apprise the unregenerate individual of his sinfulness before he will understand that he needs an operation which only the living Mashiach  can perform.

[91] Also known as Abraham’s bosom. Luke 16:25.

[92] The Divine Godhead has done everything possible, and supplied all the means necessary for the regeneration of men, for “He was not willing that any should perish,” 2 Pet. 3:9. The signs thereof are everywhere, every Bible, Church Steeple, and dated paper a reminder of the Mission of Malki Tzedik Yahusha HaMashiach. Jerusalem has had three focal points of interest, from earliest times. Mt. Zion, typifying the Church of believers; the second, Ge Hinnon, or Vale of Hinnon an outside dung heap typifying the rejected; and the Hill of Calvary, the locale of the Cross where the Savior died, which it between the two others. Thus the “living soul” on its way to the grave must pass, and either accept or reject the Cross which will govern its final destiny, The Kingdom of יְהוָה , or the refuse heap.

[93] World, Gr. Kosmos = natural order with all its properties and riches.

[94] That is, to repent, turn about.

[95] Just as if I had never sinned.

[96] “If thou shalt confess with thy mouth the Lord Malki Tzedik Yahusha (as personal Savior), and shalt believe in thine heart that יְהוָה hash raised Him from the dead, thou shalt be saved” Rom 10:9.

[97] Malki Tzedik Yahusha came to earth to give.

[98] See John 1:3, Col. 1:16.

[99] Being forewarned of יְהוָה , he noted the difference in his own nature after he sinned.

[100] Later verified by the conversion of the Centurion supervising the nailing.

[101] A fulfillment of prophecy, Luke 2:35 “that the thoughts of many hearts may be revealed,” the many having the same claim to salvation in Him as she would.

[102] See Rom. 16:14. Paul apparently knew him.

[103] See Acts 7:34.

[104] For a more comprehensive exposition see Pulpit Commentary, Funk & Wagnalls, N. Y. Vol. 34. p. 593.

[105] The cross often had a slanted block at the prisoner’s back for a seat, but constant tension on the arms was necessary to hold the body there from sliding off. If this occurred it forced the body forward in a bend.

[106] Since the 12th century.

[107] See 1st John 3:8; Heb. 2:14.

[108] “For thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption,” Psalms 16:10. The Holy One refers to Malki Tzedik Yahusha HaMashiach.

[109] Holding the sins of the redeemed.

[110] See Mt. 10:28.

[111] “It is finished” anticipated victory over death.

[112] Perhaps he could no longer raise his body with his legs which would be necessary frequently to relieve body weight on the arms and diaphragm. Unless this was done the muscles of the diaphragm would soon become paralyzed making respiration impossible. This is why the legs of the others were broken to hasten death, but He had already died when they did this to the thieves.

[113] For an exposition of the dual nature of Malki Tzedik Yahusha, see, The Magnificcence of Malki Tzedik Yahusha, by Dr. Harry Rimmer, Eerdman’s Publishing co., Grand Rapids, Mich. Used by permission.

[114] Matthew quotes the Hebrew. Similar to the Aramaic in Mark 15:34.

[115] Many theologians feel He died of a broken heart, disappointed in mankind.

[116] See Luke 16:19-31.

[117] See also 2nd Pet. 2:4-10. The ancients from earliest times knew of another locale to which were castled the souls of the dead, before Malki Tzedik Yahusha day. It was divided into two sections, one for the righteous dead, the other for the unrighteous; the first a Paradise, the second a place of torment. The Epic of Gilgamesh, and many other writings reflect this thinking. It is confirmed by the Bible, which further explains that after the Resurrection of Malki Tzedik Yahusha the souls in Paradise below were taken to Heaven, as are all those since who “die In the Lord,” while the unrighteous are still imprisoned below.

[118] For a well outlined exposition of the Nether-World we would suggest the works and charts of Clarence Larkin, Dispensational Truth, Clarence Larkin Estates,  Philadelphia, Pa.

[119] See Luke 16:31.

[120] See Psalms 103:1-5.

[121] Destruction referring to Hebrew sheol, Deut. 32:22, Ps. 9:7; or the Greek Hades, Mt. 11:23, and Greek Geenna, place of punishment. From Jonah 2:2 and other references it appears conditions approaching Hell may be suffered by those undergoing the judgment of יְהוָה .

[122] Man created a self-existent soul with power of choice, may yet reject His atonement, and suffer eternal death.

[123] Tempted, Greek peirszo, meaning pierced, tried, tested, afflicted, hurt, or struggle with evil.

[124] The future function of millions of universes is associated with the creation, training, redemption, and glorification of modern man. The Atonement of Malki Tzedik Yahusha HaMashiach purchased eternal cosmical rule for modern man.

[125] Beginning about the 12th century paintings appeared picturing Him dying in defeat. The earlier types, while reflecting His sufferings are more realistic, and true to facts. The son of Man died of heartbreak because His own rejected Him; but the son of יְהוָה died a joyful King. His Mission to earth gloriously fulfilled.

[126] See 1st Cor. 2:8, “We speak the wisdom of יְהוָה in a mystery . . . which none of the princes of this world knew . . . had they known it, they would not have crucified the Lord of Glory.”

[127] We must distinguish between blessings immediately available and those reserved for future fulfillment. The book of Acts is good help in this.

[128] The Jews later sewed up the veil, without effect. It was an affront, rejecting יְהוָה ’s way, condemning themselves.

[129] See John 14:16. It is almost incomprehensible that anyone interested in religion would refuse or reject such kindness, blessings, helps, and ultimate rewards. It should invoke deep pity among the spiritually sensitive, for the spiritually blind.

[130] Apparently an eye witness.

[131] Earthquakes are of three kinds, generally, This one was like no other.

[132] Mathew, ignoring chronological order and timing has it sound as if this occurred immediately, but Paul explains it, “Mashiach  being the first fruits, afterwards they that are Mashiach s,” 1st Cor. 15:25. There is a tradition that Adam was among these.

[133] See Deut. 21:22, 23. Usually in Ge Hinnon.

[134] See Mt. 28:57-60; John 19:38-42.

[135] Contact with a corpse caused defilement for seven days.

[136] See John 3:1-20.

[137] Band like linen wrapped about the body and limbs.

[138] The Jewish method was to leave the body organs intact, wrap it round and round with the linen burial bands like a bandage, and then saturate the whole with a solution of the spicy burial mixture. These would harden in drying, providing an almost imperishable shell covering for the body. The face was wrapped with a separate napkin easily removable for identification.

[139] These later confirmed His resurrection for they were there after He was gone.

[140] It was obviously no longer a natural, but a spiritual body, in accord with the “change” outlined in 1st Cor. 15:51, involving a transformation of certain nuclear particles wish a different external structure making up spiritual body. Paul explains this as “we shall all be changed,’’ the righteous dead ‘‘shall be raised incorruptible,” i.e., from a temporal natural body subject to death, to a spiritual eternal body immortal and subject to spiritual laws.

[141] Malki Tzedik Yahusha appeared only to believers after the Resurrection.

[142] The report was groundless for they had deserted Him or so it seemed, Mt. 28:66.

[143] Their most careful plans actually confirmed the Resurrection afterwards, which they did not foresee confounding them still the more. Had his disciples sealed the tomb, they would have suspected trickery, but when His enemies could not deny the resurrection, their consternation was complete. They bribed the soldiers to say that his disciples had stolen the body, but neither Pilate nor anyone else believed them for the clothes were still intact.

[144] Messianic reckoning.

[145] Gentile reckoning.

[146] And Salome, see Mark 16:1.

[147] The real answer had to wait nearly 2,000 years, until Rutherford discovered the atom nucleus and showed that the atom is mostly apace. Nuclear particles may readily pass through other atoms unless they happen to strike the nucleus.

[148] Probably done to draw His disciples from Jerusalem for their safety.

[149] Annals of Pilate

[150] See Acts 5:19,20.

[151] See Heb. 11:35.

[152] See John 11:46.

[153] See Mt. 28:17.

[154] The resurrection Gospel was preached at Corinth, Rome, Alexandria, and Babylon many years before the New Testament writings appeared. It was the “more abundant life,” and the resurrection hope which Inspired the followers to tarry for Holy Ghost power, Acts 1:9, making possible the Acts of the Apostles and the Epistles.

[155] Combining Jewish and Gentile reckoning.

[156] See Ch. Six.

[157] See Heb. 9:28; 10:5,10,12.

[158] See Mt. 28:2.

[159] See Mark 16:8.

[160] See John 20:5-7.

[161] See Mt. 12:40.

[162] See John 20:11-18.

[163] It is difficult to explain the body ‘‘change” from lack of details but the actions give us a clue. We believe that His temporary Resurrection Body was composed of primary nuclear particles held in a temporary state of balance m a spiritual field. Having presented Himself to the Father, His original spiritual body was restored to Ham adding the nail prints, or else His resurrected body was spiritualized into a permanent spiritual type exemplifying the pattern for all believers. We favor the latter view. The new body showed the nail prints and spear throat, John 20:27.

[164] Including Joanne, Mt. 28:9, Luke 24:10.

[165] See Luke 24:34.

[166] See Luke 24:13; Mark 16:12, Greek morphe, organic structure, substance, materials.

[167] Some theologians believe that this first trip to Heaven cleansed the Sanctuary by His blood in preparation for the transfer of the 0. T. saints from sheol to Heaven. Perhaps He had several reasons for this first ascension.

[168] Mt. 26:17,18; Luke 24 52. The Resurrection message was the primary impetus of the New Testament early church. It lost some of its energizing power when Church and State were joined about 300 AD. Becoming almost extinguished during the Park Ages bus was revived with The Reformation. Resurrection power is the meat hope and message of the Church Triumphant.

[169] Although little is said of him in the New Testament, traditions indicate that his ministry and missionary efforts were very effective in India and other areas is, spite of many difficulties. He also suffered martyrdom for his convictions.

[170] At least 7 in the group.

[171] See John 21:1-17; John 3:1.5; Acts 2:36-40.

[172] 1. Repentance by faith unto Salvation, 2. Regeneration evidenced by Water Baptism; Purification through the Baptism of the Holy Ghost & FIRE. Fellowship through the baptism of suffering and baptism into the body of Mashiach. Communion with יְהוָה through the baptism into the cloud.

[173] The Acts and the Epistles of the New Testament show that the Baptism of the Holy Ghost & Fire is the most effective unifier and harmonizer available to both houses of Israel as the witness to the nations.

[174] See Mt. 28:19,20

[175] Twelve is the number of Divinely appointed Authority. His appearances were controlled.

[176] See Acts 9:1-31. His sight of Malki Tzedik Yahusha was so brilliant he suffered eye weakness till his death. Probably the thorn in the flesh” he had to endure. 2nd Cor. 12:7.

[177] The Egyptian climate was more favorable, and their vaults better made.

[178] Sides of the north probably referring to different levels in the Heaven of heavens, the abode of יְהוָה , in the top of interstellar space.

[179] Even faith was a gift of יְהוָה to those who wanted to believe His Word and Promise.

[180] The essence of most non-Messianic religions.

[181] Good works acceptable to יְהוָה are the result not the cause of salvation.

[182] This is why repentance and conversion are so necessary to the method of glorification.

[183] Which explains why the O. T. saints were not taken to Heaven until after His atonement.

[184] To correct the error of trust in works.

[185] See Acts 1:11.

[186] See Ch. Six.

[187] There are also different kinds of spirit, for “soul and spirit” are both spiritual but separable, Heb. 4:12.

[188] See 1st Cor. 15:42-58.

[189] See Ch. Fourteen—The Twelve Energy systems.

[190] See Gen. 1:27.

[191] But not electrons, see Ch. six.

[192] See 2nd Peter 3:13.

[193] Works, Greek ergon, acts, deeds, products of evil beings.

[194] Destroy, Greek appolumi, means destroy completely leaving no trace. This does not conflict with the concept that outside Hell the ‘‘living soul’’ can exist in “outer darkness” forever. Mt. 8:12.

[195] We believe to be a nuclear phenomena.

[196] See Rev. 21:4.

[197] See Luke 24:39; 1st Cor. 15:50; Gal. 1:6.

[198] See 1st Cor. 13:12; Rev. 22:4.

[199] Longsuffering, Greek makrothumia. meaning leniency and patience.

[200] The body Malki Tzedik Yahusha took from the grave clothes was a resurrection body which He presented to the Father, the first Easter Day. The body with which He then returned to earth was a spiritual body. We shall not try to speculate on the difference, nor postulate the type possessed by Moses and Elijah.

[201] Working, Greek energsia, meaning methods, energy systems, power applications approaching the Infinite.

[202] The spiritual body is “incorruptible.” 1st Cor. 15:52.

[203] Such as light, cosmic rays, x-rays, etc.

[204] More so, for spirit is neither deflected or partially absorbed as is the light.

[205] Speaking conservatively, nuclear binding energies are probably 100 times more powerful than the electrical energies in the atom. From a study of spiritual energies it appears likely that they are at least 100 times mote powerful than the nuclear, making the spiritual 100 X 100 or 10000 times more powerful than atomic energy derived from fission. This postulate may challenge the human mind but makes spiritual energies mote understandable.

[206] To Abraham, Gen. Ch. 18; to Jacob, Gen. 32:24,32; and to Joshua, Josh 5:13,15, etc.

[207] Or displacement.

[208] Doth not appear does not mean doth not tell.

[209] It would be like the setting of a powerful electric motor out in a desert away from both power lines and machinery to be activated.

[210] He heard “words,” of apparently scale Instructions, most likely from the Lord Himself.

[211] Sown, as from seed, that is certain parts or nuclear particles, will be utilized to bring in the new spiritual body.

[212] There is some justification tor the legend that “two men. . . . in white apparel” which appeared suddenly after His Ascension were Moses and Elijah, also now in resurrection bodies. Acts 1:10,11. Their appearance added to resurrection reality. They were ‘men,” and not angels, who had talked in Malki Tzedik Yahusha and the disciples on the mount of Transfiguration. Who else could they be?

[213] See Gen. 5:22-24; Rob. 11:5, Jude 14.

[214] See 2nd Kings 2:11.

[215] See Deut. 34:6.

[216] See Jude 9.

[217] Mystery, Greek musterion. hidden knowledge, secret.

[218] See Rev. Ch. 20.

[219] Quickening, Greek zoopoieo, it is the same word used to mean the giving of life to animals, or natural life, that is issuing from the same source, the Logos.

[220] See Mt. 8:22.

[221] See John 1:32.

[222] Although not both issued by the Logos.

[223] See Ch. Six.

[224] See Ch. Eighteen.

[225] See Acts 2:1-40.

[226] See the Twelve energy systems, Ch. Fourteen.

[227] The new order win require no atmosphere and no sea.

[228] The natural order will be done away with.

[229] The future Headquarters of יְהוָה upon the new earth, the center of cosmical development.

[230] Vs. 10, 11, 23. Light from the Gr. luchnos, meaning source of energy, life, existence, which is in accord with His position as Executive of the Godhead in control of the Logos system. Electromagnetic light will have been dispensed with.

[231] That is, give up their electrical energies.

[232] See Gen. 1:2-31. That is man’s testing period would extend from about 4000 B.C. to 0 A.D. and then in a different dispensation from 0 A.D. to 2000 A.D.

[233] The advance of both houses of Israel

[234] The ancient Hebrews held a theory, probably derived from earlier peoples, that the Creator’s Sabbath (not man’s), or rest period from creative activities, would run about 7,000 years.

[235] In the sign Taurus, See Ch. One.

[236] Typified by the numerics of the main passageway, the Grand Gallery, and Anteroom. See Ch. Two.

[237] Some Theologians hold to a postponement theory between the overthrow of Satan, and the time when Malki Tzedik Yahusha HaMashiach offers the perfected Kingdom to his Father, 1st Col. 15:24, but this involves additional considerations too complex for treatment here.

[238] The sentence was just for he had violated a very high position of trust.

[239] Earth’s galaxy includes over two billion stars.

[240] 2nd Tim. 2:12, Rev. 22:5.

         

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