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.
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
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.
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.
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
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 .
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,
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.
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
sacrifice of Malki Tzedik Yahusha HaMashiach on Calvary,
thus assures mankind of the following:
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).
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
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
are taught and observed, respected and obeyed, by the citizenry. Mt. 6:33; Mal.
3:10; 2nd Chr. 7:1.
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.
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;
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.
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.
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.
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.
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.
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.
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;
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.
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.
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:
There are diversities of gifts but the same
to supply the means or tools.
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
which worketh all in all, who supplies the energy, power, and substance to
complete the task desired.
spiritual gifts, brethren—There
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:
Manifestations of the Spirit (or expression) given to every man to profit
withal,” i.e. to witness of Mashiach .
is given by the Spirit the Word of Wisdom,” that is Divine and wise
another the Word of Knowledge by the same Spirit,” or Divine Knowledge.
another Faith by the same Spirit,” Faith is the substance of things
another gifts of Healing by the same Spirit.” Control over physical,
mental, and spiritual afflictions, or weakness, or infirmities.
another the working of Miracles,” control over the natural and spiritual
another Prophesy,” abilities to Preach, Evangelize. Reveal Scriptures.
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.
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.
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
The most important
period in the history of the world is the last week of Malki Tzedik Yahusha HaMashiach as the Son
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”
of an “ass”
which He would ride into the Holy City
as foretold by prophecy,
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
The record states,
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
And a very great multitude
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,
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.
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
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
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?
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.
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,
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
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,
and He said, let no fruit grow on thee hence forward. Perhaps it reminded
Malki Tzedik Yahusha of the unproductive Jewish religious system
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 .
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
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.
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.
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.
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
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),
thus condemning themselves. He then told them plainly The kingdom of
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.
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.
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,
I will keep the Passover at thy house
(Mt. 26:17-19; Mark 14:12-16; Luke 22:
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).
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
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,
during the meal, left at once, and did not partake of the Communion service
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).
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.
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
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,”
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
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,
they went out to the Mount of Olives
(Mark 14:26). “Went out” further
denotes the revocation of the regular feast,
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.
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.
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,
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
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
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.
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).
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.
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),
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,
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).
that Judas had led His enemies to the “upper room,” and then brought them to
Gethsemane where he suspected He might be found,
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).
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
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,
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.
These are reported as the men who now faced
Malki Tzedik Yahusha as accusers and examiners.
Although there were some others in the Sanhedrin who favored Him,
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:
trial could be held other than daytime.
trial could be held on the Sabbath or any Feast Day.
accused was innocent until proven guilty.
Sanhedrin was to save life if possible, not destroy it.
accused must be present and be defended by counsel.
accused was entitled to any reasonable delay necessary to organize his defense.
accused could not be required to testify against himself and his counsel was to
see that his rights were being respected in all questioning.
president at outset was required to instruct witnesses to withhold no favorable
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
member once favoring acquittal could not change either his opinion or vote. k.
votes of the younger judges were taken first so as to avoid being influenced by
unanimous verdict by the Sanhedrin was null and void, based on the theory that
the accused may have been inadequately defended.
verdict of acquittal could be given immediately, but a guilty one could not be
made until the day (legal) following, to allow for meditation.
Capital punishment investigations or trial could not begin on the day preceding
a Sabbath or Feast Day.
criminal trial could proceed through, or be held at night.
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.
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).
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.
conditions which should have governed the procedure
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.
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.
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,
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 .
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
(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.
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.
But lest they misunderstand the enmity of the world,
the evidence of injustice to Malki Tzedik Yahusha
HaMashiach is overwhelming.
was not a regular meeting, conducted in a regular manner as required.
was not held in an open meeting place, a requirement in such cases.
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.
trial was conducted at night, which was forbidden in the Mosaic Law.
was held after sundown, already a Jewish Feast Day, also forbidden.
Caiphas the judge, became the accuser, a violation of prisoners’ rights.
accused had no counsel to protect His rights.
was given no opportunity to call defense witnesses.
complainant witnesses did not agree, which would normally result in acquittal.
was forced to testify against Himself, a violation of defense.
was no testing or proving of witness evidence, and His own words could not be
used against Him, unless He agreed.
would not recognize this group as exemplary of Mosaic jurisprudence, but they
construed His silence as confession of guilt.
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.
had broken no law, therefore they could only invent complaints of His treason
against Rome, all of which were fallacious.
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.
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.”
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.
His Plan for man goes on regardless of
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) .
For the sake of appearance Caiphas had called the whole council,
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
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,
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.
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).
and externally, being lashed with the scourge, beaten by the soldiers and the mob, His scalp pierced by sharp thorns,
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
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,
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
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,
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
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.
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.
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.
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
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.
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
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.
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
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.
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
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 ,
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
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,
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.
They that passed by reviling Him wagging their heads; if thou be the Son of
come down from the Cross
representing that innumerable company of doubters, unbelievers, indifferent,
atheistic, and offended by the implications of sin, while passing through life
effort to seek forgiveness for failures. They love darkness rather than light
because their deeds were evil (John 3:19)
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.
And the rulers also, which derided Him saying, He saved others let Him save
Himself if He be Mashiach , the chosen of יְהוָה .
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.
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.
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”
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
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
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,
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.
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
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
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)
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
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.
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,
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”
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
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
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.
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 .
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.
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
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
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,
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
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,
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
witnessed the phenomenon from Egypt, and reported the reaction there, “Either
the יְהוָה of Nature is suffering, or the Universe is dissolving.”
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,
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.
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
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.
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,
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
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
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.
The last three, after the darkness, were evidences of His victories over the
devil, all evil, sin, spiritual darkness, affliction, Death
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.
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 .
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
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,
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
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,
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).
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,
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
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.
The benefits promised,
forgiveth all thine iniquities . . .
healeth all thy diseases . . .
redeemeth thy life from destruction
. . .
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
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).
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
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.
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
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.
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
FRIDAY, SHORTLY AFTER THE NINTH HOUR,
MESSIANIC RECKONING, OR 3 P.M.
And having said
thus, He gave up the ghost
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).
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.
It lifts both houses of Israel above
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,
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
And the graves were opened; and many of the bodies of the saints which slept
(“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.
permitted the bodies of the crucified to hang until devoured by birds, insects,
and beasts, but Jewish law demanded they be buried before sunset.
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.
It was a bold move by Joseph. It barred him from the feast,
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
and brought myrrh and aloes
. . . about a hundred pound weight (Mk.
They took therefore the body of
Malki Tzedik Yahusha and bound it with linen
with the spices as is the manner of the Jews to bury.
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,
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.
preparation was very important. Prophesy foretold that His body would not suffer
decomposition, for neither did His flesh see
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”
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.
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.
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
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,
as it began to dawn toward the first day of the week,
came Mary Magdalene and the other Mary
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?
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.
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.
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
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,
and the believers welcomed martyrdom, so strong was their resurrection hope.
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.
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
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
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.
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
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,
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.
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.
The soldiers dare not contest his authority, and made no effort to replace the
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
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.
John grasped the details, put them together in a flash of discernment, and
concluded that His prophecy of rising again
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,
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.
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
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
8. His next appearance, we believe, was to the impetuous Peter
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
He appeared in another form
unto two of them as they walked into the country,
meaning that His body had
been spiritualized and glorified during His trip to Heaven,
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.
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.
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
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
thus outlining three stages of
redemptive experiences and development,
Justification. Sanctification, and Glorification.
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.
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,
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
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,
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
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
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
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).
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;
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
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
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 .
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.
For the elevation and the metamorphosis of the sinner into a “new creature” in
Mashiach was a Divine operation of first magnitude,
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)
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
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
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
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
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).
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
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.
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,
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
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,
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
of spiritual substance.
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).
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
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,
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:
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
c. It is free from fatigue, stress or strain, although it is not all
d. Its substance does not require cell replacement nor does it age as we know
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.
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).
fruit of the Spirit is love, joy, peace, longsuffering,
(Gal. 5:22, 23), etc. The status of
the spiritual body, in
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,
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
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
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.
of ethics, moral purity, and righteousness, from the successful exploitation of
human talents is a philosophical blunder impossible in the new spirit order.
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.
It can thus coinhabit the natural matter realm or pass right through it just as
easily as light can
pass through air or water.
This explains how Malki Tzedik Yahusha took his body from the grave clothes or appeared
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
This is implied in the “dominion”
awaiting redeemed man.
j. The sudden and timely appearance of angelic messengers,
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
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
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:
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.
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”.
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
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 . . .
in corruption, it is raised in incorruption,
fit for Heaven’s
glories. Thus His Resurrection, and Ascension before 500 of His followers had
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.
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
(Phil. 3:10), that
is, a new spiritual body, with its amplified powers.
knowledge may be gained from other factors computed like an algebraic problem by
association such as the bodily translation of Enoch,
and that of Elijah.
Although Moses died a natural death,
his body was later exhumed and conveyed to Heaven
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
Behold I show you a mystery,
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.
For the technically
minded, the spiritual body is a body energized by “quickening
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.
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
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
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
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
and of the second, at Pentecost.
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,
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)
And He that sat upon the throne, said, behold I make all things new
And He carried me away in the Spirit
. . .
and showed me that great
city, the Holy Jerusalem,
descending out of Heaven from יְהוָה
having the Glory of יְהוָה
. . .
of יְהוָה did lighten it, and the Lamb of יְהוָה is the LIGHT thereof.
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).
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
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
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,
the Star Gospel,
and the prophetic mathematics woven into the Great Pyramid.
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
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.
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.
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
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
with Malki Tzedik Yahusha HaMashiach forever, which implies that eternity involves less dominant
subjects over which they will reign.
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.
For they ignore the Saviour.
Just as if I had never sinned.