Saturday, February 6, 2010
New Poetic Commentary on Psalms 115
Here is a link to my new poetic commentary on Psalms 115, entitled,
Wednesday, January 27, 2010
The Seven Healing Trees
These are the words.
May a Jew write the book
of the seven trees of life
in any language at all?
Is truth a scandal?
Secrets of the roots of the earth,
say the wise,
may be written in passing languages,
but the secrets of the heart and mind of Abraham
are the secrets of the roots of heaven
and may be written
only in the language of the Holy Blessed One.
Rabbi Gamaliel says:
even secrets of the roots of earth,
besides in the divine language,
may be written only in Greek,
to honor the one who was weak
but whose conscience was meek
in the days after Noah's flood.
Fluency is a Torah tongue,
as when the world will become young,
and on the banks of the river shall grow,
on this side of the crystal river and on that,
in the Garden of God's Throne,
the Seven Healing Trees,
with twelve different fruits.
They shall purify the lip of the nations.
They shall sooth the stammering tongue.
Their leaves shall be like honey
for the little children
and like milk to the aged.
For the Seven Healing Trees
shall not know the sun,
for they are lit from within
by the seven spirits of God.
And the forms of their leaves
are the forms of the letters
of the language of God.
And the fragrances of their twelve fruits
are the fragrances of the twelve gates
of the Temple of God.
All eternal souls come from their roots.
Prophecy is their only feeling.
Meekly they receive their healing.
~ ~ ~
Copyright ©2010 Max Carl Kirk
From my site: The Poems of Max Carl Kirk
Tuesday, January 26, 2010
Ode To The Superintendent of Scales
The human body is a scale.
Its daily dance is the measure of Creation,
the level of limitation.
Therefore the body hungers for touch
in order to increase its measure,
though every touch overbalances the scales.
So the soul is teased to life and to hunger
for the hand of God to reach out,
reach in and balance the scales,
once, twice and forever.
~ ~ ~
Copyright ©2010 Max Carl Kirk
From my site: Poems of Max Carl Kirk
Find this and other poems there on the theme of the redemption of the world.....
Saturday, October 10, 2009
Link to study on Mashiach's relationship to Israel being our salvation
Yehoshua asked, When the Scriptures call you elohim, why are you offended when I say that I am the Son of Elohim?
Saturday, October 3, 2009
Prophecy and Wisdom
R' Avdimi from Chaifah said: From the day that the (first) Temple was destroyed, prophecy was taken from the prophets and given to sages. BT Bava Basra 12a
R' Yochanan said: From the day that the Holy Temple was destroyed, prophecy was taken from the prophets an given to deranged people and to children. BT Bava Basra 12b
Mar bar Rav Ashi heard a deranged person in the market saying that the head of the academy who was now being appointed in the city of Mechasya signed his name, Tavyumi, (Good Days). Although Mar bar Rav Ashi was not in position to be appointed head of the academy, he said to himself, "I sign my name, Tavymi, (Good Days)! From hearing this prophecy from the lips of a deranged person in the market Mar bar Rav Ashi then took confidence to initiate steps that did indeed lead to his becoming the head of the academy in the city of Mechasya at that time. (Ibid. See full account of this incident there.)
"At that time Yehoshua answered and said, I thank you, O Father, Lord of heaven and earth, because you have hid these things from the wise and prudent, and have revealed them unto children." Matthew 11:25
Since the wisdom of G-d is hidden from the rebel world and must be revealed by prophecy to begin with, it is evident that it is not truly a step backwards for prophecy to cease and wisdom to be revealed only at the extremes of society, either to the most esoteric tzaddikim or to the deranged and to children. For once the wisdom of G-d is revealed to the rebel world by prophecy, when it is then removed it becomes clearly evident that it is the nature of wisdom in the rebel world to be concealed. And if prophetic insight only remains available to those at the extremes of society, to each extreme end according to its nature, then it is all the more evident that wisdom is by nature concealed from the normal rebel society of the world.
This is a step forward for the world in general and for the world receiving understanding and for the reconciliation of the world, specifically. For if wisdom is concealed from the world but this fact is utterly concealed itself, how great is that concealment? But if wisdom is concealed from the world and this fact itself begins to be revealed, then hope has come into the world.
Wednesday, September 23, 2009
Proverbs 14:34
"Charity exalts a nation but kindness is sin for peoples."
In BT Bava Basra 10b we read that Rabban Yochanan be Zakkai asked his students what this verse means. Why is kindness called a sin? What is the reason for the contrast between a singular nation and plural nations or peoples?
Rabbi Eliezer answered that the singular nation is Israel alone. And while kindness may sometimes be shown by gentiles, when they discover that they do not receive the reward for it that motivated them they may regret the act.
It becomes clear that King Solomon is saying that, without the redeeming word of G-d, given as covenant to Israel alone, human beings are still under the sentence of death and even should they do acts of kindness all their acts are still judged as sin, for they are acts done by enemies of their Creator and by rebels against the true G-d.
In BT Bava Basra 10b we read that Rabban Yochanan be Zakkai asked his students what this verse means. Why is kindness called a sin? What is the reason for the contrast between a singular nation and plural nations or peoples?
![[Israel]](http://farm3.static.flickr.com/2346/2394087158_3040857d86_m.jpg)
Image by E|...| via Flickr
Rabbi Eliezer answered that the singular nation is Israel alone. And while kindness may sometimes be shown by gentiles, when they discover that they do not receive the reward for it that motivated them they may regret the act.
It becomes clear that King Solomon is saying that, without the redeeming word of G-d, given as covenant to Israel alone, human beings are still under the sentence of death and even should they do acts of kindness all their acts are still judged as sin, for they are acts done by enemies of their Creator and by rebels against the true G-d.
Friday, September 18, 2009
Inverted World
Image by occhichiusi via Flickr
Rav Yosef the son of Rabbi Yehoshua took ill and slipped into a coma.
When he revived, his father asked him, "What did you see?"
He answered him, "I saw an inverted world. The uppermost are below and the lowly are above."
His father said, "You have seen a well-ordered world."
(BT Bava Basra 10b)
"For the first shall be last and the last shall be first." (Luke 13:30)
Friday, September 11, 2009
Commentary on The First Commandments
“I am G-d, your G-d, who took you out of the land of Egypt, out of the house of bondage. You shall have no other gods beside me.” (Exodus 20: 2-3)
"For the love of Mashiach controls us, because we have concluded this: that one has died for all, therefore all were dead; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised up again." (II Corinthians 5:14-15)
This "all" who were dead in the death of Adam for whom Mashiach died is Israel. And the death of Adam in which Israel was dead was its captivity in Egypt. That is to say that all t
Let us walk no longer in the idolatry of our own sight, judging ourselves one way and our fellow human beings another way. For when we judge others by our own experience and not by the Spirit of the God of Israel, we build up in the presence of the Savior of Israel the false god of our own mind, making our own intellect a judge and an god to lead us, even as Israel built the golden calf in the presence of the One who had saved her from the death of Egypt. But He is faithful to save us if we return to Him and walk in the truth of His sacrifice for Israel.
"For the love of Mashiach controls us, because we have concluded this: that one has died for all, therefore all were dead; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised up again." (II Corinthians 5:14-15)
This "all" who were dead in the death of Adam for whom Mashiach died is Israel. And the death of Adam in which Israel was dead was its captivity in Egypt. That is to say that all t
Israel/Egypt border Image by chingers7 via Flickr
Let us walk no longer in the idolatry of our own sight, judging ourselves one way and our fellow human beings another way. For when we judge others by our own experience and not by the Spirit of the God of Israel, we build up in the presence of the Savior of Israel the false god of our own mind, making our own intellect a judge and an god to lead us, even as Israel built the golden calf in the presence of the One who had saved her from the death of Egypt. But He is faithful to save us if we return to Him and walk in the truth of His sacrifice for Israel.
Saturday, August 22, 2009
Jewish Grace / Gentile Grace
When the Creator set Israel apart with grace the children of Israel learned to cry out to him for help to become worthy of the promise that the Holy One had created with them in creating their nation for Himself. That He set Israel apart for Himself spoke to them of hope, for they were, like all of humankind, otherwise under God’s sentence of certain death.
The grace of God in the experience of the Jewish people, the children of Israel, must be understood in the light of the issue of the distinction of Israel from the other nations. In being set apart as the only family and nation claimed by the Creator out of a world that was under the dominion of death meant that, by a miraculous grace, God had attached the blessing of hope to Israel, but to Israel alone. The other nations were left entirely at the mercy of death without this grace.
The position of a Kohen's hands when blessing Israel...
The distinction of Israel was marked, but it was marked in the form of promise. The full manifestation of that distinction was not immediate but was to come. Did the distinction mean that the children of Israel would forever alone have this blessed relationship with the Creator? Or were they set apart as the Creator’s nation as only a means toward the end of all families and nations coming in time to also be reclaimed by the Creator? God’s promise was that His blessing would be a blessing for all nations but that blessing would be found exclusively in Israel. In this sense, Israel's being set apart was both and end and a means.
The fact that God established His relationship with Israel in the manner of a promise meant that such questions would be generated. It also meant that the revelation of God’s mind and will concerning these questions would be learned through time. Fulfillment of the promise would bring answers to all questions.
Although the way in which God described His relationship with Israel, from the very first, when He called Abraham out of Ur of the Chaldeans, was in the form of a promise, it is certain that the promises of God must be kept, that if He gives His word, even in the form of a promise that He has not fully defined, it is as though it were already done. Therefore, for a Jewish person the act of faith in crying out to God for help to become worthy of Him in actions and in understanding is an act of faith that takes God at His word, that petitions God on the basis of the certainty of God’s mercy toward Israel.
When gentiles come to Jews as Christians and speak of the grace of God that has been revealed to them, they come with a very different experience of God’s grace, not because the grace of God that they have experienced is different but because they, simply, are not Jews. They have experienced the grace of God without ever having been a part of the nation that was set apart as God’s property by God’s grace. If they fail to take this into account, gentiles coming to Jews as Christians, that is to say, as followers of the one they understand to be the Messiah of the Jews, can effectively nullify the grace of God that they have experienced simply by failing to bless the children of the promise.
Even though the secret for the Jew is to cry out to God for help and the same secret is the secret for the gentile, because they can only each come to this secret from the separate and set apart places where God has placed them, it is very hard for them to recognize and respect one other’s experience of the grace of God. Nevertheless, it is most critical for the gentile to respect and learn to understand the experience of the Jew, for without doing so it is possible for them to nullify their own experience.
Although the way in which God described His relationship with Israel, from the very first, when He called Abraham out of Ur of the Chaldeans, was in the form of a promise, it is certain that the promises of God must be kept, that if He gives His word, even in the form of a promise that He has not fully defined, it is as though it were already done. Therefore, for a Jewish person the act of faith in crying out to God for help to become worthy of Him in actions and in understanding is an act of faith that takes God at His word, that petitions God on the basis of the certainty of God’s mercy toward Israel.
When gentiles come to Jews as Christians and speak of the grace of God that has been revealed to them, they come with a very different experience of God’s grace, not because the grace of God that they have experienced is different but because they, simply, are not Jews. They have experienced the grace of God without ever having been a part of the nation that was set apart as God’s property by God’s grace. If they fail to take this into account, gentiles coming to Jews as Christians, that is to say, as followers of the one they understand to be the Messiah of the Jews, can effectively nullify the grace of God that they have experienced simply by failing to bless the children of the promise.
Even though the secret for the Jew is to cry out to God for help and the same secret is the secret for the gentile, because they can only each come to this secret from the separate and set apart places where God has placed them, it is very hard for them to recognize and respect one other’s experience of the grace of God. Nevertheless, it is most critical for the gentile to respect and learn to understand the experience of the Jew, for without doing so it is possible for them to nullify their own experience.
Saturday, August 8, 2009
Poetic Commentary on Yehoshua's Prayer
Our Father who is in heaven - Israel's Father, our Father, who is in the Heaven of heavens alone,
hollowed be your name - Re-create our heart and lips with your name.
Image by lyimuse via Flickr
Read the full prayer and poetic commentary
This poetic commentary on Yehoshua's prayer, (The Lord's Prayer), brings forth the secret of the revelation of "the mystery of God," which is spoken of in Revelation chapter 10. Therefore I have posted this link to it on this site. I have posted the full commentary on my site, The Good News of Israel and Her Messiah, where I feel it is more appropriate to place it. The postings on that site are for every ear to hear, every eye to read; they are all about Israel's Joyous News itself. The postings on this site are ultimately for the ear and eye of a few who will stand in the Spirit with Yehochanan (John) and hear the seven thunders and bear the responsibility of hearing them.![Reblog this post [with Zemanta]](http://img.zemanta.com/reblog_e.png?x-id=56d9bd2a-db4f-491e-a2ef-f94daaa93a60)
Monday, July 27, 2009
V'etchanan (Deuteronomy 3:23-7:11) 2009/5769
The following is from my Seven Thunder Notes on this parsha:
Image by Stellas mom via Flickr
Sunday, May 31, 2009
Who We Are
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"I have not come to bring the righteous, but sinners to repentance." Yehoshua
Neither pride nor fear of condemnation cultivate repentance. We are the homeless, those who are spiritually disabled by sin, who do not condemn ourselves but hope for the Hand of Heaven to reach us and empower us with strength to enable us, with His Divine assistance, to restore our souls, to repair all damages and to build a holy character.
Why should we who have proven ourselves to be failures and have nothing in ourselves to justify pride have confidence to seek the path of repentance and righteousness instead of simply condemning ourselves as we rightly deserve? It is because the Most High is kind toward His unthankful and evil children and corrects with love those who are undeserving of love and who have left His home and have refused to be called His children.
What shall we say then? Shall we protest because we are they who have stolen their planet from its Maker and are rejected for dishonoring our Creator, who have destroyed the eternal potential of our lives and have made the earth itself homeless? No, we shall utter no protest. For us, the path of repentance can only be one of treating all people with the utter grace, the same grace as we desperately hope for ourselves. If we have enemies because we have abused ourselves and have become so irresponsible for our own souls that others feel burdened just to see us, or if we have enemies because we do not conceal the pitifulness of our case, then we, in following the path of repentance and correction can do only one thing.
We can only love and honor our enemies, for though their disdain for us would block us from the path of repentance if we allowed it to, our own self-defense against that disdain would only re-spark the dying embers of pride within us, which would also block us from the path of repentance. When adversity comes upon us we can only pray that it serves as a remedy to the affliction of our own evil inclination. Therefore we do not judge those who judge us but desire the same mercy that is shown to us will be shown to them. And because our path is too narrow for us to walk in and too steep for us to ascend upon, while we may have many teachers who are taught of God to help us, we can have only one shepherd to lead us, the one who came only for our sakes, only to lead sinners to repentance.
Monday, April 27, 2009
Tzohar
In Isaiah 60 we read:
Image by Minamie's Photo via Flickr
5 Then you shall see, and flow together, and your heart shall be startled and expanded; because the abundance of the west shall be converted unto you, the select of the gentiles shall come unto you.
10 The children of foreigners shall build your walls...
11 Therefore your gates shall be open continually; they shall not be shut day nor night; that people may bring unto you the select of the nations, and that their leaders may be brought.
Now all the material wealth and all the service that those who separate out of the nations to build up the walls of the holiness of Israel and Jerusalem will bring will in the end turn out to only be bribery and flattery if it is not accompanied with prayers and blessings for Israel and for Jerusalem. But prayers that are offered without understanding of the holiness of Israel cannot be received.
Rabbi Nachman in his teaching entitled, Tzohar, states: “A person must elevate his prayer to the gate of his tribe, because if it reaches the gate of another tribe, it cannot ascend.”
Since gentiles shall labor upon the walls of the holiness of Jerusalem below they shall also elevate the walls of the holiness of Jerusalem above. And for this reason the gates of the walls shall always be open.
It is certain, therefore, that the gentiles who separate out of the nations to build up the walls of the holiness of Jerusalem shall learn the knowledge of the corporate wholeness of Israel, the knowledge of the unity of the twelve tribes, and shall learn to recognize the gate of the tribe where they should each, as various gentiles, attach their prayers of blessing. Only then when they have learned these things will their prayers be holy and received and bring true wealth into the heart of Israel.
Thursday, April 9, 2009
The New Universe
Image by c@rljones via Flickr
Look! Is there anyone among you who can see this? The old universe is passed away. Everything that was in it is made new. The universe was very tiny in comparison with the Torah of the Creator. The new universe stretches out to reach for the full dimensions of the Torah! The old, tiny universe expanded like a bubble whose skin grew thinner and thinner, until it could not exist anymore. Its Creator said, "Enough! Now you will die and live with me." Now the new universe expands in the eternal expansion of the glory of joy, for it is always preceded in its joy by the pathways of the Torah of the Limitless Eternal One.
Look! Before there were damages. But see! In the new universe there are no damages. The beauty of limitations remain as the inheritance of every created soul. But now the Torah burns with love in the core of every soul and no clash will ever arise again. Every ear is learning. Every eye is looking ahead on behalf of the neighboring body and soul. Every soul is watching with understanding the Torah of Israel's Lamb, and acting with humble self-control ahead of the movement where before, long ago, in the universe of good and evil, damages could have occurred. Now, where damages might have occurred before, loving mitzvot always occur. Look! See! Forever and ever, world without end, responsibility grows. For the new universe is a universe of ever growing Torah knowledge and ever growing Torah love.
Is there nothing lost? Is there nothing missed from the universe that has passed away? The righteousness of rectification is lost, for no need for rectification will ever arise again. But this form of righteousness is not missed for it is retained in songs of redemption, songs that are sung at every step and every level of Torah learning by every soul, from the least to the greatest. These are the songs of memory. These are the songs from the foundation of the world, the world now redeemed, the world now learning Torah with every breath, the stars now redeemed, the planets now redeemed, the children of Israel, adopted and natural born, and all their flocks and herds, fish and angels now redeemed and filling the heavens and the earth. There is nothing lost.
Look! Before there were damages. But see! In the new universe there are no damages. The beauty of limitations remain as the inheritance of every created soul. But now the Torah burns with love in the core of every soul and no clash will ever arise again. Every ear is learning. Every eye is looking ahead on behalf of the neighboring body and soul. Every soul is watching with understanding the Torah of Israel's Lamb, and acting with humble self-control ahead of the movement where before, long ago, in the universe of good and evil, damages could have occurred. Now, where damages might have occurred before, loving mitzvot always occur. Look! See! Forever and ever, world without end, responsibility grows. For the new universe is a universe of ever growing Torah knowledge and ever growing Torah love.
Is there nothing lost? Is there nothing missed from the universe that has passed away? The righteousness of rectification is lost, for no need for rectification will ever arise again. But this form of righteousness is not missed for it is retained in songs of redemption, songs that are sung at every step and every level of Torah learning by every soul, from the least to the greatest. These are the songs of memory. These are the songs from the foundation of the world, the world now redeemed, the world now learning Torah with every breath, the stars now redeemed, the planets now redeemed, the children of Israel, adopted and natural born, and all their flocks and herds, fish and angels now redeemed and filling the heavens and the earth. There is nothing lost.
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Thursday, January 22, 2009
The Yoke of Yehoshua's Torah
The Messiah of Israel is himself the commandment to the nations to believe in the God of Israel.
For Israel he is the ear of obedience.
A Torah scroll in the hands of Yehoshua is the promise of justice, to the eyes of the poor.
A Torah scroll in the hands of Yehoshua is the promise to the "bent reed" that, not only will she not be broken, she will be repaired!
A Torah scroll in the hands of Yehoshua is the promise to the poorest spirit that he will be covered by Yehoshua with the Torah scroll as with a prayer shawl.
Yehoshua shall cover them with the Torah scroll and they shall know their sins are forgiven.
They will hear the commandments of the God of Israel in their broken hearts,
and His commandments shall say unto them, "Live! Rise up and walk!"
By the commandment of Israel's God the lame shall be repaired and prepared to serve at the table of His banquet; they shall carry the treasures of the Lord with grace and beauty!
For the homeless from the hedges shall come with dignity at his command, to be gathered around His table, in the hour when the seventh shofar begins to sound.
For Israel he is the ear of obedience.
A Torah scroll in the hands of Yehoshua is the promise of justice, to the eyes of the poor.
A Torah scroll in the hands of Yehoshua is the promise to the "bent reed" that, not only will she not be broken, she will be repaired!
A Torah scroll in the hands of Yehoshua is the promise to the poorest spirit that he will be covered by Yehoshua with the Torah scroll as with a prayer shawl.
Yehoshua shall cover them with the Torah scroll and they shall know their sins are forgiven.
They will hear the commandments of the God of Israel in their broken hearts,
and His commandments shall say unto them, "Live! Rise up and walk!"
By the commandment of Israel's God the lame shall be repaired and prepared to serve at the table of His banquet; they shall carry the treasures of the Lord with grace and beauty!
For the homeless from the hedges shall come with dignity at his command, to be gathered around His table, in the hour when the seventh shofar begins to sound.
Monday, January 5, 2009
They Saw The Voices
The seven thunders
Thunder upon waters, changing darkness to light
Thunder from the Strong Hand, plucking Adam from the serpent's fang
Thunder crackling through the splendor, lifting Isaac from the altar to the chariot
Thunder like a wave leveling the northern forests and kingdoms
Thunder like rolling fire and steam, waves of plasma, balancing justice and kindness on a plume
Thunder like pillars of heat exploding with redemption in the desert
Thunder like the cry of mothers in the wilderness giving birth to worlds
Thunder upon waters, changing darkness to light
Thunder from the Strong Hand, plucking Adam from the serpent's fang
Thunder crackling through the splendor, lifting Isaac from the altar to the chariot
Thunder like a wave leveling the northern forests and kingdoms
Thunder like rolling fire and steam, waves of plasma, balancing justice and kindness on a plume
Thunder like pillars of heat exploding with redemption in the desert
Thunder like the cry of mothers in the wilderness giving birth to worlds
Wednesday, December 10, 2008
Isaiah 24 + Psalms 85
With my own interpretive translation -
(View on I Will Sing With Israel website)
(View as document)
Psalms 85-1 For the Leader. A Psalm by the children of the one that the earth swallowed alive.
Isaiah 24-1 Look! The God of Israel is emptying the earth and turning it into waste. He is turning the the world upside down, and scattering its inhabitants everywhere.
Psalms 85-1(2) God of Israel, You have been charitable unto Your land, You have turned the captivity of Jacob around.
Isaiah 24-2 The same thing that happens to the people shall happen to the priest; the same thing that happens to the worker will happen to his employer; the same thing that happens to the housekeeper will happen to the homeowner; as it happens to the buyer, it will happen to the seller; as it happens to the lender, it will happen to the borrower; as it happens to the creditor, it will happen to the debtor.
Isaiah 24-3 The earth shall be utterly emptied. It shall be completely plundered; for the God of Israel has spoken this word.
Psalms 85-2(3) You have forgiven the iniquity of Your people, You have pardoned all their sin. Selah
Isaiah 24-4 The earth faints and fades away, the world fails and fades away, the powerful people of the earth now fail.
Psalms 85-3(4) You have withdrawn all Your wrath; You have turned from the fierceness of Your anger.
Isaiah 24-5 The earth is utterly defiled by its inhabitants; because they have broken the laws of existence, violated the statute of life, broken the everlasting covenant with God.
Psalms 85-4(5) Restore us, O God of our salvation, and cause Your indignation toward us to cease.
Isaiah 24-6 Because of this a curse devoured the earth, and it is its citizens who are found guilty; for this reason the citizens of the earth waste away, and the people who are left are few.
Psalms 85-5(6) Will You be angry with us forever? Will You show Your anger to all generations?
Isaiah 24-7 The new wine fails, the vine fades; all the merry-hearted moan.
Isaiah 24-8 The happiness of musical instruments stops, the sound of those that rejoice can no longer be heard; the joy of the orchestra is no more.
Isaiah 24-9 They do not celebrate with wine or with song; even those who drink hard liquor have no stomach for it.
Psalms 85-6(7) Will You not bring us to life again, that Your people may find joy in You?
Isaiah 24-10 Broken down is the city of wastefulness; every house is shut up, that none may come in.
Psalms 85-7(8) Show us mercy, O God of Israel, and grant us Your salvation.
Isaiah 24-11 There is a crying in the streets in the middle of all the wine; all joy is turned to darkness, the laughter of the land is blown away.
Isaiah 24-12 In the city is desolation; in the country is utter ruin.
Psalms 85-8(9) I will hear what God the God of Israel will say; for He will speak shalom unto His people, and to His separate ones; those who do not turn back to foolishness.
Isaiah 24-13 For this is how it shall be on the face of the earth, among the nations; they will be like a beaten olive-tree, like scattered gapes upon the ground when the harvest is done.
Psalms 85-9(10) Surely His salvation is near them who fear Him; that grace and glory may find their home in our land.
Isaiah 24-14 Those in the distance lift up their voice, they sing for the joy of the majesty of Israel’s God, they shout from across the sea:
Isaiah 24 -15 'Therefore glorify the name of the God of Israel in the deepfields of light, even the name of Israel’s God, the God of Israel in truth, in all continents from sea to sea.'
Isaiah 24-16a From the farthest reaches of the earth we have heard songs: 'Glory to the righteous.'
Psalms 85-10(11) Mercy and truth are meeting together; righteousness and peace are kissing each other.
Isaiah 24-16b But the words come out of my mouth: I am wasting away, I am wasting away, woe is me! The pretender acts treacherously; yes, the impostor deals very treacherously.
Isaiah 24-17 Terror, and the snare, even the trap, are upon you, all you inhabitants of the earth.
Isaiah 24-18 It will happen that anyone who flees from the noise of the terror shall fall into the snare; and anyone who escapes the snare shall be taken in the trap; for the windows on high are opened, and the foundations of the earth are shaking;
Psalms 85-11(12) Truth springs out of the earth; and social justice has looked down from heaven.
Isaiah 24-19 The earth is broken, broken down, the earth is crumbled in pieces, the earth trembles and totters;
Isaiah 24-20 The earth reels to and fro like a drunk, and sways back and forth like a toppling building; its transgression lies heavy upon it, and it shall fall, and not rise again.
Psalms 85-12(13) Yes, the God of Israel will give that which is good; and our Land shall yield her produce.
Isaiah 24-21 Then, in that day, the God of Israel will punish the armies of the high heavens above, and the kings of the earth below upon the earth.
Isaiah 24-22 They shall be gathered together, as prisoners are gathered in the examination cell, and shall be shut up in the prison, and after many days they shall be punished.
Psalms 85-13(14) Righteousness shall go before Him, and shall make a path for His footsteps.
Isaiah 24-23 Then the moon shall be confounded, and the sun shall be ashamed; for the God of Israel with armies will reign in mount Zion, and in Jerusalem, and displayed before His old ones shall be Glory.
(View on I Will Sing With Israel website)
(View as document)
Psalms 85-1 For the Leader. A Psalm by the children of the one that the earth swallowed alive.
Isaiah 24-1 Look! The God of Israel is emptying the earth and turning it into waste. He is turning the the world upside down, and scattering its inhabitants everywhere.
Psalms 85-1(2) God of Israel, You have been charitable unto Your land, You have turned the captivity of Jacob around.
Isaiah 24-2 The same thing that happens to the people shall happen to the priest; the same thing that happens to the worker will happen to his employer; the same thing that happens to the housekeeper will happen to the homeowner; as it happens to the buyer, it will happen to the seller; as it happens to the lender, it will happen to the borrower; as it happens to the creditor, it will happen to the debtor.
Isaiah 24-3 The earth shall be utterly emptied. It shall be completely plundered; for the God of Israel has spoken this word.
Psalms 85-2(3) You have forgiven the iniquity of Your people, You have pardoned all their sin. Selah
Isaiah 24-4 The earth faints and fades away, the world fails and fades away, the powerful people of the earth now fail.
Psalms 85-3(4) You have withdrawn all Your wrath; You have turned from the fierceness of Your anger.
Isaiah 24-5 The earth is utterly defiled by its inhabitants; because they have broken the laws of existence, violated the statute of life, broken the everlasting covenant with God.
Psalms 85-4(5) Restore us, O God of our salvation, and cause Your indignation toward us to cease.
Isaiah 24-6 Because of this a curse devoured the earth, and it is its citizens who are found guilty; for this reason the citizens of the earth waste away, and the people who are left are few.
Psalms 85-5(6) Will You be angry with us forever? Will You show Your anger to all generations?
Isaiah 24-7 The new wine fails, the vine fades; all the merry-hearted moan.
Isaiah 24-8 The happiness of musical instruments stops, the sound of those that rejoice can no longer be heard; the joy of the orchestra is no more.
Isaiah 24-9 They do not celebrate with wine or with song; even those who drink hard liquor have no stomach for it.
Psalms 85-6(7) Will You not bring us to life again, that Your people may find joy in You?
Isaiah 24-10 Broken down is the city of wastefulness; every house is shut up, that none may come in.
Psalms 85-7(8) Show us mercy, O God of Israel, and grant us Your salvation.
Isaiah 24-11 There is a crying in the streets in the middle of all the wine; all joy is turned to darkness, the laughter of the land is blown away.
Isaiah 24-12 In the city is desolation; in the country is utter ruin.
Psalms 85-8(9) I will hear what God the God of Israel will say; for He will speak shalom unto His people, and to His separate ones; those who do not turn back to foolishness.
Isaiah 24-13 For this is how it shall be on the face of the earth, among the nations; they will be like a beaten olive-tree, like scattered gapes upon the ground when the harvest is done.
Psalms 85-9(10) Surely His salvation is near them who fear Him; that grace and glory may find their home in our land.
Isaiah 24-14 Those in the distance lift up their voice, they sing for the joy of the majesty of Israel’s God, they shout from across the sea:
Isaiah 24 -15 'Therefore glorify the name of the God of Israel in the deepfields of light, even the name of Israel’s God, the God of Israel in truth, in all continents from sea to sea.'
Isaiah 24-16a From the farthest reaches of the earth we have heard songs: 'Glory to the righteous.'
Psalms 85-10(11) Mercy and truth are meeting together; righteousness and peace are kissing each other.
Isaiah 24-16b But the words come out of my mouth: I am wasting away, I am wasting away, woe is me! The pretender acts treacherously; yes, the impostor deals very treacherously.
Isaiah 24-17 Terror, and the snare, even the trap, are upon you, all you inhabitants of the earth.
Isaiah 24-18 It will happen that anyone who flees from the noise of the terror shall fall into the snare; and anyone who escapes the snare shall be taken in the trap; for the windows on high are opened, and the foundations of the earth are shaking;
Psalms 85-11(12) Truth springs out of the earth; and social justice has looked down from heaven.
Isaiah 24-19 The earth is broken, broken down, the earth is crumbled in pieces, the earth trembles and totters;
Isaiah 24-20 The earth reels to and fro like a drunk, and sways back and forth like a toppling building; its transgression lies heavy upon it, and it shall fall, and not rise again.
Psalms 85-12(13) Yes, the God of Israel will give that which is good; and our Land shall yield her produce.
Isaiah 24-21 Then, in that day, the God of Israel will punish the armies of the high heavens above, and the kings of the earth below upon the earth.
Isaiah 24-22 They shall be gathered together, as prisoners are gathered in the examination cell, and shall be shut up in the prison, and after many days they shall be punished.
Psalms 85-13(14) Righteousness shall go before Him, and shall make a path for His footsteps.
Isaiah 24-23 Then the moon shall be confounded, and the sun shall be ashamed; for the God of Israel with armies will reign in mount Zion, and in Jerusalem, and displayed before His old ones shall be Glory.
Tuesday, November 4, 2008
On The Destruction of The Last Idol
"I am Hashem your Elohim, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other elohim before me. You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them..."
There is only one final way for the adamic mind to be freed from idolatrous concepts - belief in the redemption of the nation of Israel by Yehoshua HaMashiach. Every attempt to imagine this redemption with the natural adamic mind fails. God alone defines this redemption and defines Himself for His Creation for all eternity through this redemption. This is the very message of Yehoshua HaMashiach - the Messiah of Israel - the very message of his person and of his work.
Thus belief, or faith, in every human idea of the divine is hereby destroyed for the sake of its salvation through its redemption by the word of God in which He addresses that idea, whatever it may be. Belief in ideas, ideas of atonement, ideas of salvation, ideas of God as a means of salvation has been rightly criticised as being "easy believism," but belief in the act of God, the act of the eternal redemption of Israel, by which God Himself alone defines corporate Israel, is impossible without the empowerment of God's own Spirit. Therefore in the realm of truth there is no easy believism.
True Biblical belief is not merely a belief in something, in the sense of an idea, but belief in someone. It is impossible to listen to someone in truth without an open heart, a spirit of believing in them and of willingness to believe them. Yet, in order to listen to someone with an open willingness to believe them one must employ one's own experiences to form understandings to listen with. If one leans more to one's own understanding, ideas and knowledge when listening to someone else then one's belief is not as much in the speaker as in one's self.
As a result idolatry finally comes down to whether one believes more in one's own experiences of life when trying to listen to God or believes more in God's Self-Revelation. If one's heart believes more in God as the Speaker, then God's words ultimately interpret all of one's life experiences in ways that make it possible to fully understand what God says. If one believes more in one's own experience and what one knows already, then what one understands while listening is not truly submitted to God as the Speaker to use in revealing Himself. And therefore He is never fully revealed to someone who does not listen to Him with a heart that is open to believe in Him more than in itself.
This is why Israel is highly commended for responding to hearing God speak the Ten Words at Mount Sinai by saying, "We will do and we will hear!" In other words, by seeking to obey and follow these words from God we will learn fully how to hear them. We will let God's word interpret our lives rather than interpret God's word by what we think we know from our lives. We will not lean to our own understanding but we will acknowledge Him in all our ways and trust Him to direct our paths. And this is why Paul said, "If you acknowledge the Lord Yehoshua and believe in your heart that God raised him from the dead, you will be saved."
In the final battle in the human heart with idolatry, which is a battle over which way we are going to lean, we are not going to lean toward believing more in God as the Speaker than toward our own selves and our own understanding as the listeners unless God lays claim to our very experience of life and existence itself, just as He laid claim to the experience of Israel in Egypt. This was God's good news which He declared for all time on Mount Sinai, the good news that He had laid claim to Israel's experience of life and existence in redeeming the nation from Egypt.
And this is God's good news that He declares in the Messiah for all eternity, that He has made Israel's redemption from the nations to transcend even death. And this is the good news for us to hear and be freed from leaning to our own understanding, that God has accomplished His work of corporate judgment upon Adam and has shown Adam mercy in redeeming a branch of Adam, even Israel, in order that all nations and all creatures may be saved from sin and death.
Even now the world is beginning to hear the good news of Israel's eternal redemption through Yehoshua her Messiah and be freed from the mind of idolatry. In the day when the seventh angel's blast upon his shofar has finished ringing in our ears the final sentence of the judge of all the earth will be spoken. Adam will tremble upon the earth but all fear comes from the sin of idolatry and the final idol within us, at that time, will be smashed, and we will listen and we will hear only the Word of God and as one world we will know the Good News.
Saturday, October 4, 2008
My Updated Comment On Revelation 10:5-7
REVELATION 10
5 And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven,
6 And swore by him who lives forever and ever... that there should be time no longer:
7 ... the mystery of God will be finished, as he has declared to his servants the prophets. AKJV
6 ... there would be no more delay. ESV
Time is revealed and defined
in relation to the mystery of God in the world.
The mystery of God, as revealed to his prophets,
finally being completely brought forth and unfolded in history means
"the end of time",
or the end of delay in the revelation or manifestation of God.
Yet the translation that is often given, "there shall be no more delay",
can give the wrong idea.
In the unfolding of a mystery it is not that there is unwanted delay
but that there is necessary and purposeful suspense involved
in order for hearers of a story to become prepared
to understand the conclusion and whole purpose of the story.
Likewise here, God created the world with a mystery and a suspense.
That mystery and that suspense take time, delay...
It is thus that time as we know it is created.
Why was Creation not made eternal at once in the beginning?
So that the world could come to know God as God desired to be known.
So that the world could come to rest with God,
in a true and pure knowledge of God
on an Eternal Sabbath Day.
According to The Book of The Revelation of Jesus Christ,
the beginning of the end of the story,
of the suspense, of the mystery, of time,
will happen when the Angel of the 7th Trumpet
begins to blow.
At that time all the servants of God,
of all the tribes of Israel,
and all who are grafted into those tribes,
who are sealed with the knowledge of the name of God
in their foreheads,
shall prepare the world for the final days of the mystery.
They will declare the good news that Jesus did not condemn
but forgave his nation Israel.
Therefore he shall return to Jerusalem
and they will receive him, saying,
"Blessed is he who comes in the name of the Lord!"
For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
(Habakkuk 2:14)
5 And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven,
6 And swore by him who lives forever and ever... that there should be time no longer:
7 ... the mystery of God will be finished, as he has declared to his servants the prophets. AKJV
6 ... there would be no more delay. ESV
Time is revealed and defined
in relation to the mystery of God in the world.
The mystery of God, as revealed to his prophets,
finally being completely brought forth and unfolded in history means
"the end of time",
or the end of delay in the revelation or manifestation of God.
Yet the translation that is often given, "there shall be no more delay",
can give the wrong idea.
In the unfolding of a mystery it is not that there is unwanted delay
but that there is necessary and purposeful suspense involved
in order for hearers of a story to become prepared
to understand the conclusion and whole purpose of the story.
Likewise here, God created the world with a mystery and a suspense.
That mystery and that suspense take time, delay...
It is thus that time as we know it is created.
Why was Creation not made eternal at once in the beginning?
So that the world could come to know God as God desired to be known.
So that the world could come to rest with God,
in a true and pure knowledge of God
on an Eternal Sabbath Day.
According to The Book of The Revelation of Jesus Christ,
the beginning of the end of the story,
of the suspense, of the mystery, of time,
will happen when the Angel of the 7th Trumpet
begins to blow.
At that time all the servants of God,
of all the tribes of Israel,
and all who are grafted into those tribes,
who are sealed with the knowledge of the name of God
in their foreheads,
shall prepare the world for the final days of the mystery.
They will declare the good news that Jesus did not condemn
but forgave his nation Israel.
Therefore he shall return to Jerusalem
and they will receive him, saying,
"Blessed is he who comes in the name of the Lord!"
For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
(Habakkuk 2:14)
Saturday, September 27, 2008
The Line That Is Drawn In The Earth
Where is the advance of human empire and technique in the earth all coming too? Is there no final meeting place with God, where it will be determined who will ultimately rule over the world, God or the human race?
The human race as a whole does not acknowledge the God of the Bible or obey Him. A large percentage of the human race has submitted itself to the idea of God that is portrayed by the Koran. An even larger percentage has committed itself to the agnosticism of modern science. Many others have come to agnosticism or spiritualism through other notions.
There is a very large percentage that gives verbal acknowledgment to the God of the Bible through Christendom, but how many of the people that make up this large percentage are prepared to be martyrs, witnesses unto death in the service of the Creator's conflict with His world?
If God would allow the world to simply go on forever as it is, overturning nature, conquering even the moon and the stars, would not the human race continue forever to say that there is no God? Would they not continue forever to obey their own evil inclination, serving above all the principles of force and power and the consolidation of wealth, and not submitting to the righteousness of the rule of love?
There is a time and a place wherein God has drawn the line, and this shall be revealed in the world at just the right time. The God of the Bible shall take a stand before His children, all the children of the earth, as the God of Israel, and they shall not pass. They shall face Him and find no way around Him.
The human race as a whole does not acknowledge the God of the Bible or obey Him. A large percentage of the human race has submitted itself to the idea of God that is portrayed by the Koran. An even larger percentage has committed itself to the agnosticism of modern science. Many others have come to agnosticism or spiritualism through other notions.
There is a very large percentage that gives verbal acknowledgment to the God of the Bible through Christendom, but how many of the people that make up this large percentage are prepared to be martyrs, witnesses unto death in the service of the Creator's conflict with His world?
If God would allow the world to simply go on forever as it is, overturning nature, conquering even the moon and the stars, would not the human race continue forever to say that there is no God? Would they not continue forever to obey their own evil inclination, serving above all the principles of force and power and the consolidation of wealth, and not submitting to the righteousness of the rule of love?
There is a time and a place wherein God has drawn the line, and this shall be revealed in the world at just the right time. The God of the Bible shall take a stand before His children, all the children of the earth, as the God of Israel, and they shall not pass. They shall face Him and find no way around Him.
Tuesday, September 16, 2008
On The Mystery of God and Unity With God
It is the belief within Judaism that Torah, Israel and God are together one. This is not a belief in some form of pantheism nor any form of belief that certain special people are their own Creator. It is a belief in the possibility of unity in spirit/ ruach. God is ruach, and G-d is even more than ruach. God is beyond infinity and beyond comprehension. But through His Ruach God is capable of transcending His own transcendence and making Himself known to us on the level of our ability to know Him. When we speak of unity or unification in spirit/ruach we are speaking about love. The essence of love is life and the essential form of love is actions of righteousness. Answer this, if you say you are a Christian, do you believe in the complete unity and oneness of Yehoshua (Jesus) with God?
It is these things that I am discussing, Torah, Israel, love, life, and actions of righteousness that we should be thinking about when we talk about the unity or oneness of Yehoshua with G-d; we certainly should not be thinking about our own personal imagination of metaphysical notions of deity. Our own notions of deity are not those revealed by the Scriptures to which Yehoshua constantly referred and with which his mind was filled when he prayed for us, “that they all may be one; as You, Father, are in me, and I am in You” (John 17:21).
So how then can we think of the unity of the Father and the Son in truly Scriptural terms, in terms of Torah, Israel, love, life, and actions of righteousness? Let’s begin by asking these following questions:
Who called Abraham out of idolatry?
Who brought Israel out of Egypt?
Who taught Moses?
Who listened to and answered the prayer of Moses and preserved Israel when they sinned with the golden calf, to show that God had not brought Israel out of Egypt in vain?
Who listened to Elijah and comforted him and honored Elijah’s words?
Who chose Jerusalem? Who chose David and made him king?
Who labored with Israel through apostasy after apostasy and through exile after exile and always through the struggle to return to the land of testimony to the one true God?
Who stood all but invisibly with Daniel in the furnace, saving this tsaddik, this righteous individual, in order that he might finish his most unique service to Israel?
Now if we say that we are a Christian, a follower of Yehoshua, a witness that he is the true Messiah of Israel, and that in Torah and love and life and actions of righteousness he is transcendently one with God, do we not believe that in all the history of Israel the spirit of Yehoshua was one with the spirit of God? How then, if we are his student, could we ever say that after all of these things in which the ruach of God labored with Israel, that Yehoshua struck back at Israel and disowned Israel?
Indeed, if Yehoshua, dying upon the pole and looking down upon Jerusalem, prayed for Israel, as Moses had before him at the sin of the golden calf, “Father forgive them, for they do not know what they are doing,” is it possible that the oneness of Israel and God could ever be broken? Is not God’s anointing of Yehoshua His anointing him as the King of Israel? Is this not the very answer to Yehoshua’s prayer? If we would come to a truly Scriptural knowledge of the oneness of the Father and the Son let us begin, then, with a truly Scriptural knowledge of the eternal oneness of God and Israel in answer to the prayer of Yehoshua.
It is these things that I am discussing, Torah, Israel, love, life, and actions of righteousness that we should be thinking about when we talk about the unity or oneness of Yehoshua with G-d; we certainly should not be thinking about our own personal imagination of metaphysical notions of deity. Our own notions of deity are not those revealed by the Scriptures to which Yehoshua constantly referred and with which his mind was filled when he prayed for us, “that they all may be one; as You, Father, are in me, and I am in You” (John 17:21).
So how then can we think of the unity of the Father and the Son in truly Scriptural terms, in terms of Torah, Israel, love, life, and actions of righteousness? Let’s begin by asking these following questions:
Who called Abraham out of idolatry?
Who brought Israel out of Egypt?
Who taught Moses?
Who listened to and answered the prayer of Moses and preserved Israel when they sinned with the golden calf, to show that God had not brought Israel out of Egypt in vain?
Who listened to Elijah and comforted him and honored Elijah’s words?
Who chose Jerusalem? Who chose David and made him king?
Who labored with Israel through apostasy after apostasy and through exile after exile and always through the struggle to return to the land of testimony to the one true God?
Who stood all but invisibly with Daniel in the furnace, saving this tsaddik, this righteous individual, in order that he might finish his most unique service to Israel?
Now if we say that we are a Christian, a follower of Yehoshua, a witness that he is the true Messiah of Israel, and that in Torah and love and life and actions of righteousness he is transcendently one with God, do we not believe that in all the history of Israel the spirit of Yehoshua was one with the spirit of God? How then, if we are his student, could we ever say that after all of these things in which the ruach of God labored with Israel, that Yehoshua struck back at Israel and disowned Israel?
Indeed, if Yehoshua, dying upon the pole and looking down upon Jerusalem, prayed for Israel, as Moses had before him at the sin of the golden calf, “Father forgive them, for they do not know what they are doing,” is it possible that the oneness of Israel and God could ever be broken? Is not God’s anointing of Yehoshua His anointing him as the King of Israel? Is this not the very answer to Yehoshua’s prayer? If we would come to a truly Scriptural knowledge of the oneness of the Father and the Son let us begin, then, with a truly Scriptural knowledge of the eternal oneness of God and Israel in answer to the prayer of Yehoshua.
Monday, May 26, 2008
On "The Mystery of God"
In the seventh verse of Revelation chapter ten we read: "In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished, as he has declared unto his servants the prophets." What does Holy Scripture mean by this term, "the mystery of God"? The very purpose of God's choice, and, by His choice, His creation, of one nation alone, was to overthrow all fallen human ideas of Him. For it is ultimately in the redemption of Israel that God reveals Himself to all Creation as He is. It is in the atonement that God made for Israel through Yehoshua (Jesus) for the purpose of saving all Israel and returning his nation to his land that the God of Israel, the true Creator of heaven and earth, is overthrowing all idolatry of thought and expression. This redemption of Humanity is occurring in all times and places but there is one time and place in which the victory of God over all ideas of sinners about Him will be finished. It was finished as to the provision of an eternal atonement for the nation in the death and resurrection of Israel's Redeemer and it will be finished in the form of the salvation of all Israel in the land when the nation of Israel's eternal redemption is openly and undeniably declared before Jerusalem for the hope of all the world.
Friday, May 9, 2008
Extracting The Midnight Oil from Prophecy
The testimony of Yehoshua (Jesus) is the spirit of prophecy. So says Holy Scripture (Rev.19:10). Some say that the prophecies of the Bible are almost all already fulfilled in the past, in the first century or long before that. Others say that the prophecies of the Bible are being fulfilled now in the era of the Church. Still others say that a great many of the prophecies of the Bible remain to be fulfilled in the future. We will see how all of these are true. Yehoshua HaMashiach (Jesus Christ) is the same yesterday, today and forever (Heb. 8:13).
Saturday, January 19, 2008
ON Luke 20:27-38 NOTES ON CORPORATE ADAM
Luke 20
27 ¶Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
Having doctrine, testing, but still personal questing possible, as Nicodemus...
28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
Question is about:
1. Yevamos
2. Halakah
3. Relation of Yevamos, halakah in this world and world to come
4. Rectification aspect of Halakah, specifically with regard to Yevamos
5. What the Messiah might reveal about this matter
6. What Yehoshua (Jesus) might say in relation to this
a. if he is the Messiah
b. if he is not the Messiah
7. What the truth is that they might seek, through which they might be set free.
29 There were therefore seven brothers: and the first took a wife, and died without children.
One brother would seem to be enough to ask the above questions. Why then does the question go on from here? This would almost seem to be like a rabbinical/Talmudic processes of reasoning. Does any attribute of Halakah change as we add brothers?
However, there is an appearance that the compounding of brothers is to make a point somehow that the idea of resurrection would be not only wrong but disastrous.
30 And the second took her to wife, and he died childless.
Now first of all, whose wife is she in this world, as to regard to support, etc.? Does death both cause the problem and solve it? No. So then, in one way this is the question, Whose wife will she be in the world to come, as this will tell us whose wife she is now before the Torah in this life. This will further clarify for us what the Torah lesson of yevamos really is, what it really means, what we are really to understand from it - ultimately about Messiah.
There might also be a Talmudic type of question here. Did each brother formally marry her? Or were they only 'husbands' to her through yevamos? This possible question will also be comprehended in the answer of Yehoshua (Jesus).
31 And the third took her; and in like manner the seven also: and they left no children, and died.
Even the final husband left no children. All of these are "redeemers" and yet they are all fruitless. None of the later six bring forth seed to the first husband. If one did, would he not be her actual redeemer? and then would the first husband for whom seed was brought forth not actually be her husband in the complete sense of 'natural' redemption according to the Torah? Is this not the meaning of yevamos?
32 Last of all the woman died also.
So she enters the World to Come bodily at the time of the resurrection together with the seven "husbands". Do the speakers believe this? Not apparently. The clear appearance tells us this is nothing but a trap. But if we judge by appearances we do not judge with righteous judgment. God sees the hearts.
33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.
If we judge with charity, the question itself seems possibly open to learning something that is not already known. To this possibility Jesus speaks. Otherwise why would he have answered at all in the manner of teaching, as he did?
34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:
Marriage is a defining aspect of the very infrastructure of This World.
35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
Why, "...they which shall be accounted worthy to obtain that world..."? Why not just, "They who enter that world..."?
As marriage is a defining aspect for the infrastructure of This World, so the process involved for obtaining That World is, (in parallel), a defining aspect of the infrastructure of That World. This World is in a fundamental way built on marriage. That World is in a fundamental way built on the process involved in obtaining worthiness of it.
In the resurrection and the World to Come all marriage has been rectified, settled and sealed. It can no longer be altered through divorce or death or yevamos. The whole family tree of Adam is rectified and every family limb and branch is forever set where it was designed by God to be, through the redemption of Adam in the Chosen Limb of Israel.
36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
In That World death is no longer possible because sin is no longer possible. As the multitude of angels in the world to come are complete in one unified spirit before God, so the new Adam, in all its designated families, redeemed in the redemption of Israel, are then made complete in one soul. The children of the resurrection shall be one Bride of one Son of God, with one Parent who is known fully through the Son.
37 Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
This mystery could already be understood in the spark that ignited the mystery into its full blaze. For as soon as this mystery was revealed to the understanding it became the true faith of Israel. For God cannot keep his promises to the dead but only to the living. Therefore we may know with certain faith that God will bring back the dead to stand before him to inherit the land which he promised to them.
38 For he is not a God of the dead, but of the living: for all live unto him.
There is a god of the dead but the God of Israel is not he, for the god of the dead is dead, but the God of Israel is the living God! All who belong to the God of Israel must live, though they were dead; they must be healed of all corruption, though their spirits were corrupted with sin and their bodies laid decomposing in their graves. Destruction shall become the food of eternal righteousness and ashes shall become the wings of praise!
27 ¶Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
Having doctrine, testing, but still personal questing possible, as Nicodemus...
28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
Question is about:
1. Yevamos
2. Halakah
3. Relation of Yevamos, halakah in this world and world to come
4. Rectification aspect of Halakah, specifically with regard to Yevamos
5. What the Messiah might reveal about this matter
6. What Yehoshua (Jesus) might say in relation to this
a. if he is the Messiah
b. if he is not the Messiah
7. What the truth is that they might seek, through which they might be set free.
29 There were therefore seven brothers: and the first took a wife, and died without children.
One brother would seem to be enough to ask the above questions. Why then does the question go on from here? This would almost seem to be like a rabbinical/Talmudic processes of reasoning. Does any attribute of Halakah change as we add brothers?
However, there is an appearance that the compounding of brothers is to make a point somehow that the idea of resurrection would be not only wrong but disastrous.
30 And the second took her to wife, and he died childless.
Now first of all, whose wife is she in this world, as to regard to support, etc.? Does death both cause the problem and solve it? No. So then, in one way this is the question, Whose wife will she be in the world to come, as this will tell us whose wife she is now before the Torah in this life. This will further clarify for us what the Torah lesson of yevamos really is, what it really means, what we are really to understand from it - ultimately about Messiah.
There might also be a Talmudic type of question here. Did each brother formally marry her? Or were they only 'husbands' to her through yevamos? This possible question will also be comprehended in the answer of Yehoshua (Jesus).
31 And the third took her; and in like manner the seven also: and they left no children, and died.
Even the final husband left no children. All of these are "redeemers" and yet they are all fruitless. None of the later six bring forth seed to the first husband. If one did, would he not be her actual redeemer? and then would the first husband for whom seed was brought forth not actually be her husband in the complete sense of 'natural' redemption according to the Torah? Is this not the meaning of yevamos?
32 Last of all the woman died also.
So she enters the World to Come bodily at the time of the resurrection together with the seven "husbands". Do the speakers believe this? Not apparently. The clear appearance tells us this is nothing but a trap. But if we judge by appearances we do not judge with righteous judgment. God sees the hearts.
33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.
If we judge with charity, the question itself seems possibly open to learning something that is not already known. To this possibility Jesus speaks. Otherwise why would he have answered at all in the manner of teaching, as he did?
34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:
Marriage is a defining aspect of the very infrastructure of This World.
35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
Why, "...they which shall be accounted worthy to obtain that world..."? Why not just, "They who enter that world..."?
As marriage is a defining aspect for the infrastructure of This World, so the process involved for obtaining That World is, (in parallel), a defining aspect of the infrastructure of That World. This World is in a fundamental way built on marriage. That World is in a fundamental way built on the process involved in obtaining worthiness of it.
In the resurrection and the World to Come all marriage has been rectified, settled and sealed. It can no longer be altered through divorce or death or yevamos. The whole family tree of Adam is rectified and every family limb and branch is forever set where it was designed by God to be, through the redemption of Adam in the Chosen Limb of Israel.
36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
In That World death is no longer possible because sin is no longer possible. As the multitude of angels in the world to come are complete in one unified spirit before God, so the new Adam, in all its designated families, redeemed in the redemption of Israel, are then made complete in one soul. The children of the resurrection shall be one Bride of one Son of God, with one Parent who is known fully through the Son.
37 Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
This mystery could already be understood in the spark that ignited the mystery into its full blaze. For as soon as this mystery was revealed to the understanding it became the true faith of Israel. For God cannot keep his promises to the dead but only to the living. Therefore we may know with certain faith that God will bring back the dead to stand before him to inherit the land which he promised to them.
38 For he is not a God of the dead, but of the living: for all live unto him.
There is a god of the dead but the God of Israel is not he, for the god of the dead is dead, but the God of Israel is the living God! All who belong to the God of Israel must live, though they were dead; they must be healed of all corruption, though their spirits were corrupted with sin and their bodies laid decomposing in their graves. Destruction shall become the food of eternal righteousness and ashes shall become the wings of praise!
Wednesday, January 16, 2008
Reading Revelation Chapter 10
1 I saw another mighty angel come down from heaven.
2 In his hand he held a small open book.
3 Then he cried with a great roar, like the roaring of a lion,
4 I was about to write down what I heard the seven thunders say
6 and swore by the One who lives in eternity,
8 Then the voice which I heard coming out of heaven spoke to me again and said,
Likewise here, God created the world with a mystery and a suspense.
That mystery and that suspense take time, delay...
It is thus that time as we know it is created.
Why was Creation not made eternal at once in the beginning?
So that the world could come to know God as God desired to be known.
So that the world could come to rest with God,
in a true and pure knowledge of God on an Eternal Sabbath Day.
According to The Book of The Revelation of Jesus Christ,
the beginning of the end of the story, wich is the end of the
suspense, the end of the mystery, the end of time,
will happen when the Angel of the 7th Trumpet
begins to blow.
At that time all the servants of God,
of all the tribes of Israel,
and all who are grafted into those tribes,
1 I saw another mighty angel come down from heaven.
He was clothed in cloud and there was a rainbow about his head.
His face was bright like the sun and his feet were like pillars of fire.
His face was bright like the sun and his feet were like pillars of fire.
2 In his hand he held a small open book.
He set his right foot down upon the oceans and his left foot upon the lands.
and when he roared seven thunders broke forth in voices.
4 I was about to write down what I heard the seven thunders say
when I heard a voice coming out of heaven saying,
Do not write down what you heard. Seal up what you heard.
5 Then the angel standing upon the oceans and the lands Do not write down what you heard. Seal up what you heard.
raised his hand toward heaven
who created the heavens and earth and all that is in them that time was now to come to an end.
7 For in the days when the angel who blows the seventh trumpet begins to blowthe mystery of God will be completely brought forth in the world,
even the mystery of the knowledge of God
which he has entrusted to his servants the prophets.
even the mystery of the knowledge of God
which he has entrusted to his servants the prophets.
8 Then the voice which I heard coming out of heaven spoke to me again and said,
Go take the little book which you see open in the hand of the angel who is standing upon the oceans and the lands.
9 I went unto the angel and said, Give me the little book. He replied, Take and eat it entirely. It will make your stomach sick but in your mouth it will taste like honey.
10 Then I took the little book from the angel's hand and ate it entirely. It was like honey in my mouth but made my stomach sour.
11 He then said to me, You must prophesy again to races and nations and in different languages, and to all the world rulers.
A COMMENT ON REVELATION 10:5-7
5 And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven, 6 And swore by him who lives forever and ever... that there should be time no longer: 7 ... the mystery of God will be finished, as he has declared to his servants the prophets. AKJV
6 ... there would be no more delay. ESV
Time is revealed and defined
in relation to the mystery of God in the world.
The mystery of God, as revealed to his prophets,finally being completely brought forth and unfolded in history means
"the end of time",
or the end of delay in the revelation or manifestation of God.
Yet the translation that is often given, "there shall be no more delay",
can give the wrong idea.
In the unfolding of a mystery it is not that there is unwanted delay
but that there is necessary and purposeful suspense involved
in order for hearers of a story to become prepared
to understand the conclusion and whole purpose of the story.
A COMMENT ON REVELATION 10:5-7
5 And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven, 6 And swore by him who lives forever and ever... that there should be time no longer: 7 ... the mystery of God will be finished, as he has declared to his servants the prophets. AKJV
6 ... there would be no more delay. ESV
Time is revealed and defined
in relation to the mystery of God in the world.
The mystery of God, as revealed to his prophets,finally being completely brought forth and unfolded in history means
"the end of time",
or the end of delay in the revelation or manifestation of God.
Yet the translation that is often given, "there shall be no more delay",
can give the wrong idea.
In the unfolding of a mystery it is not that there is unwanted delay
but that there is necessary and purposeful suspense involved
in order for hearers of a story to become prepared
to understand the conclusion and whole purpose of the story.
Likewise here, God created the world with a mystery and a suspense.
That mystery and that suspense take time, delay...
It is thus that time as we know it is created.
Why was Creation not made eternal at once in the beginning?
So that the world could come to know God as God desired to be known.
So that the world could come to rest with God,
in a true and pure knowledge of God on an Eternal Sabbath Day.
According to The Book of The Revelation of Jesus Christ,
the beginning of the end of the story, wich is the end of the
suspense, the end of the mystery, the end of time,
will happen when the Angel of the 7th Trumpet
begins to blow.
At that time all the servants of God,
of all the tribes of Israel,
and all who are grafted into those tribes,
who are sealed with the knowledge of the name of God
in their foreheads,
shall prepare the world for the final days of the mystery'
in their foreheads,
shall prepare the world for the final days of the mystery'
and for the end to the mystery.
How shall they do this?
They will declare the good news that Jesus did not condemn
but forgave his nation Israel.
Therefore, when the good news of this consolation is received,
They will declare the good news that Jesus did not condemn
but forgave his nation Israel.
Therefore, when the good news of this consolation is received,
he shall return to Jerusalem
and Jerusalem will receive him, saying,
"Blessed is he who comes in the name of the Lord!"
For the earth shall be filled with the knowledge of the glory of the LORD,
and Jerusalem will receive him, saying,
"Blessed is he who comes in the name of the Lord!"
For the earth shall be filled with the knowledge of the glory of the LORD,
as the waters cover the sea.
(Habakkuk 2:14)
Sunday, November 11, 2007
A POETIC COMMENTARY ON PSALM 29
1 Angels of the Final Revelation: Let us with you acknowledge the God of Israel as the God of all glory and strength!
2 Angels of the Revelation of the Messiah of Israel, honor The Great Name, the name of the God of Israel, acknowledge the One Holy Name by arranging yourselves according to the pattern of the beauty of holiness.
3 Go forth angel upon the white horse, ride upon the waters! Let your trumpet blast. Announce the coming of the God of Sha
bbat, the God of Israel! Go forth, let your horse’s hooves pound upon the many waters! The chariot of the God of the Torah comes, with his glory in his voice, his voice like the waves of thunder upon the waters.
4a The voice of Israel’s God thunders with great power, killing and making alive. Ride, angel upon the red horse! Take the world’s false peace away as you ride by! Take it away with the truth, with the truth spoken in love, even if the nations, like rebellious children react with violence, still, take away their false peace.
4b Every human heart aches, every human dream breaks, as the angel on a black horse passes. She passes by to measure what the limits of poverty are that the human spirit can endure. Be true, oh black
horse rider, to that judgment and mercy that compose the majesty of the God of Israel!
5 God breathes His name softly and the cedars of Lebanon break. When God says, “I am the God of Israel,” the tall cedars of the nations break off; they fall toward hell… Death, like an angel vulture approaches on a pale horse. But the nature of angels is melted down like gold and silver and is molded new; the head of humanity is cut off and replaced with Israel’s Messiah, when the angel of Death approaches on an ash colored horse.
6 On the day that the ashen horse passes through the nations, all lands will shift to and fro and move from their places. Lebano
n and its high mountain will skip over a chasm opening into hell. Like young calves they will skip in pursuit of one who is a Jew, and they will say to him, “Let us go with you, for we have heard that God is with you!” On the day that the ash colored horse passes through…
7 The voice of the God of Israel is a chariot of amber lightening. No sight can penetrate its love or comprehend its glory. Its arms are the letters of God’s Torah. In a moment they shall surgically strike the earth. The arms of the chariot of the God of Israel shall strike through the sun, so shall His voice answer the prayers of Israel.
8 The thunderous voice of the God of Israel rolls
across the wilderness nations where Israel wanders. The continents quake and tremble. The planet holds its breath and the forests begin to wilt. Then the twelve tribes of Israel ride upon the chariot of God’s voice, amidst the falling stars, beneath the black sun and the blood moon, and Israel’s final testimony to the truth of her God begins.
9 Adam named all the animals, then he sinned and his violent hand came down upon them. The voice of the God of Israel rings with the echoes of a shofar, a sound of judgment and great compassion throughout all the worlds, liberating all things from the sin of Adam. It is the moment for the birthing of new heavens and a new earth. All worlds shall be planted with the for
ests of God. Jerusalem above and below roar with the voices of joy in the praises of the God of Israel!
10 Elijah came in the Spirit to Noah in the ark and opened a window that he might look out and see the God of Israel sitting upon the flood. The God of Israel sits from before the beginning to beyond the end, King forever.
11 Israel’s God will receive the testimony of his people. She shall confess that her father, Adam, in whom she was first created is no longer her blood, but herm Messiah, the Son of Adam, is now her blood, in whom she has been created again, yes, a second time, through the mystery of God
.
Copyright© 2007 Max Carl Kirk
Monday, November 5, 2007
Reading Revelation Chapter 10
I saw another mighty angel come down from heaven. He was clothed in cloud and there was a rainbow about his head. His face was bright like the sun and his feet were like pillars of fire. In his hand he held a small book that was open.
He set his right foot down upon the oceans and his left foot upon the lands. Then he cried with a great roar, like the roaring of a lion, and when he
roared seven thunders broke forth in voices.
I was about to write down what I heard the seven thunders say when I heard a voice coming out of heaven saying, Do not write down what you heard. Seal up what you heard. Then the angel standing upon the oceans and the lands raised his hand toward heaven and swore by the One who lives in eternity, who created the heavens and earth and all that is in them that time was now to come to an end. For in the days when the angel who blows the seventh trumpet begins to blow the mystery of God will be completely brought forth in the world, even the mystery of the knowledge of God which he has entrusted to his servants the prophets.
Then the voice which I heard coming out of heaven spok
e to me again and said, Go take the little book which you see open in the hand of the angel who is standing upon the oceans and the lands. I went unto the angel and said, Give me the little book. He replied, Take and eat it entirely. It will make your stomach sick but in your mouth it will taste like honey. Then I took the little book from the angel's hand and ate it entirely. It was like honey in my mouth but made my stomach sour. He then said to me, You must prophesy again to races and nations and in different languages,
and to all the world rulers.
Friday, October 5, 2007
The Two Olive Trees and Revelation Chapter Ten
I do not believe that the two olive trees are simply two individual prophets standing alone but rather that they are primarily the two houses of Israel united in Yehoshua HaMashiach. Yes I believe there will be those who speak representatively for each of the houses but their power as speakers will not be invested in them as individuals even as it was not in times past. For the power of every prophet is corporate Israel. Nor do I believe that at the time the testimony is given to Jerusalem that either house will have been identified openly in such a way that their representative speakers can openly claim the authority to speak for their house.
Rather, Ephraim will still be known as the Goyim and Judah, as a house, clearly will still be in denial of Yehoshua HaMashiach. Nevertheless, in Mashiach the Jew and the Gentile will be fully united, fully aware that this includes a mixed multitude of individuals whose motives are not all equal. Instead of the tribes being named openly in the world, (although they will be sealed with the truth of the Good News of God in a perfect collective maturity of faith), I believe that the very reason that they will give their testimony in and to and through Jerusalem is so that the hour can come when Mashiach will reveal all things pertaining to each person according to their tribe, according to the natural branches and according to the branches grafted in. It is to this that I believe the angel made reference when speaking to John as recorded at the end of Revelation chapter 10. Just as John the Baptist was Elijah in the spirit, so the two witnesses, the two houses, will be a manifestation of the spirit of John the apostle, as is foretold.
Rather, Ephraim will still be known as the Goyim and Judah, as a house, clearly will still be in denial of Yehoshua HaMashiach. Nevertheless, in Mashiach the Jew and the Gentile will be fully united, fully aware that this includes a mixed multitude of individuals whose motives are not all equal. Instead of the tribes being named openly in the world, (although they will be sealed with the truth of the Good News of God in a perfect collective maturity of faith), I believe that the very reason that they will give their testimony in and to and through Jerusalem is so that the hour can come when Mashiach will reveal all things pertaining to each person according to their tribe, according to the natural branches and according to the branches grafted in. It is to this that I believe the angel made reference when speaking to John as recorded at the end of Revelation chapter 10. Just as John the Baptist was Elijah in the spirit, so the two witnesses, the two houses, will be a manifestation of the spirit of John the apostle, as is foretold.
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WHY STUDY REVELATION CHAPTER TEN?
:: On "The Mystery of God" :: In the redemption of Israel God reveals Himself to all Creation as He is, overthrowing all idolatry of thought and expression. ::
