by Allen (1917)
JEREMIAH'S CALL AND COMMISSION
Having settled the question concerning the perpetuity of the
covenant which God made with "David and his sons," together with
the fact that he has given, as a pledge of their everlastingness,
not only the astronomic order of producing day and night, months,
years and seasons, but the very holiness of his character as
well, we must now proceed to take up the thread of history which
pertains to that sceptre, throne, kingdom and royal seed whose
continued existence is balanced over against such weighty
considerations as the power, integrity and immutability of the
character and Word of God.
While dealing with the history of the Birthright and its
inheritors, the house of Joseph, we had, of necessity, much to
say concerning the history of the Sceptre and the royal family,
its inheritors. Especially was this true when we contrasted that
system of feudalism and continual overthrowing of dynasties which
prevailed in the kingdom of Israel as compared with the one
continuous dynasty and succession of the royal princes of the
Judo-Davidic family, as they mounted the throne of their fathers
and held the sceptre over the kingdom of Judah.
In order to have our historic thread complete we must resume
our history of the Sceptre at the call of Jeremiah the prophet,
which occurred at a period prior to the time when the Jews were
taken into the Babylonish captivity, but subsequent to the time
when Israel, the Birthright kingdom, was taken into captivity by
Shalmanesar, king of Assyria, and deported into the country of
the head-waters of the Euphrates-the country more generally known
as Medo-Persia.
It is certain that we can never understand the history of
this covenanted throne, kingdom and family, and the fact that
they have been thus far built up "unto all generations," unless
we understand the history and accept with unfaltering faith the
call and commission of Jeremiah the prophet, in relation to those
things which God has given his pledge shall endure forever. For
if to be taught the distinction between the two houses, and to
understand the difference between the kingdoms of Israel and
Judah, may be likened unto the key which unlocks the outer
sanctuary of our understanding of sacred history, then surely a
knowledge of the life and work of Jeremiah, the son of Hilkiah,
is the key which the Holy Spirit can use to open that inner
sanctuary, or Holy of Holies, of our understanding in these
matters upon which rest the vindication of God.
According to the Divine record, there have lived in this
world only three men who were sanctified before they were born.
The first was this same Jeremiah, who, in one of the darkest
hours in all the history of the Abrahamic nations which pertains
to them as a whole, was made the custodian of the sceptre, throne
and royal seed of David. The next was John the Baptist, the
forerunner and herald of the coming Prince of the House of David.
Then came the last and greatest of all - our Lord and Saviour
Jesus Christ, the Son of David, that Prince of whom the angel
declared unto Mary at the time of the annunciation: "The Lord God
shall give unto him the throne of his father David." (Luke,
1:32.) When this blessed Prince takes his seat he will be the
last King to sit on that throne, or any other on this earth.
In the days of Josiah, the son of Amon, king of Judah, in
the thirteenth year of his reign, while Jeremiah was still a
minor, a mere youth, only seventeen years of age, he received his
call as the "Prophet unto the nations," and was given his
commission, the details of which he himself has given in the
first chapter of his own prophecies, as follows:
"Then the word of God came unto me, saying: Before I formed thee
in the belly I knew thee - before thou camest forth out of the
womb I sanctified thee, and I ordained thee a prophet unto the
nations. Then said I: Ah, Lord God! behold, I cannot speak, for I
am a child. But the Lord said unto me: Say not, I am a child, for
thou shalt go to all that I shall send thee, and whatsoever I
shall command thee thou shalt speak. Be not afraid of their
faces; for I am with thee to deliver thee, saith the Lord.
Then the Lord put forth his hand and touched my mouth. And the
Lord said unto me: Behold, I have put my words into thy mouth.
See, I have this day set thee over the nations and over the
kingdoms, to root out, and to pull down, and to destroy, and to
build and to plant." (Jer.1:4-10.)
Called as the prophet of God; the words of the Lord put into
his mouth with a touch from the Divine hand; and set by the
Divine One "over the nations, and over the kingdoms." What!
Surely he was not set over all the nations, neither all the
kingdoms of the earth? No, there is nothing said about all
nations; just simply and definitely - "the nations" and "the
kingdoms." So far as the word which is translated "nations" in
the text is concerned, it is the same word that is used when the
Lord said to Abraham, "I have made the father of many nations";
and when he said to Rebekah, "Two nations are in thy womb." He
now calls Jeremiah a "Prophet unto the nations," i. e., the "two
nations," the "two kingdoms," the two houses - Israel and Judah;
the "two families," the inheritors of the Birthright and of the
Sceptre. It is to these nations, not to all the nations of the
earth, that the Lord sends Jeremiah, his prophet, with a
commission to root out, tear down, and destroy, on the one hand;
but - hear it!---he was also Divinely commissioned to "BUILD AND
PLANT"!
The fact that Jeremiah was commissioned to overthrow the
commonwealth of Judah, destroy the Davidic kingdom, as it then
existed among the Jewish people, throw down the throne of David
which was in their midst, and root out that branch of the royal
family which occupied the throne at that time - all this is so
clear, so well known, that most, if not all, of the accepted
authorities of Christendom proclaim it. But those same
authorities do not seem to know, neither do they proclaim that
which follows as a natural sequence, i. e.. that if it was the
kingdom, sceptre, throne and seed of David which were to be
overthrown, then it follows that it is those very same things
which must again be planted and builded.
Hence we affirm that, as God is still holy, and did not lie
to David, and if he did not sanctify, call, and commission
Jeremiah in vain, then that throne of David was again set up, the
seed planted, and the kingdom builded before Jeremiah died.
Mind you, we do not say that these were planted and builded
among the Jews. That was not at all necessary in order to
fulfillment. Indeed, we will show that it was not planted nor
builded in Judah. For God "gave the kingdom over Israel to David
forever, even to him and his sons by a covenant of salt." Nine-
twelfths of the seed of Israel never were members of the Jewish
kingdom.
The great wrong of which the standard authorities of
Christendom have been guilty is that, with a wideopen Bible
before them, they should be in such ignorance of the declared
purpose of God, and have such a hesitating, apologetic
faithlessness in his covenant promises, wherein he has sworn by
himself, that they are blinded even to the necessity of
accounting for the building and planting which God gave Jeremiah
to do.
The great fault with their whole teaching, so far as the
outcome of Jeremiah's work is concerned, is that they have either
suffered, implied, or actually taught that the promises of God to
David were allowed to go by default. And when an honest
questioner would arise, as of necessity there must, he at once
becomes an irresponsible, irregular, unarmored stripling, upon
whom these regulars in the army of Israel insist on putting the
armor of Saul. But the "heavy" armor of the should-be leader will
not fit the bright young head and freer limbs of the little
irregular; so he must go forth alone to slay the giant of
infidelity, whose champions have been defying the armies of the
living God. Meanwhile, these "regulars" stand on the hill of
their self-importance and ask, "Who is this youthful stripling
whom we see down in the valley picking up pebbles with which to
meet the foe whose challenge has sent dismay among us for lo!
these many days?"
..........
To be continued
Judah's Sceptre and Joseph's Birthright #14
Jeremiah to Tear down
by Allen (1917)
JUDAH'S SCEPTRE
THE TEARING DOWN AND ROOTING OUT
Pursuant to the object of Jeremiah's call and work, the
first king on David's throne to be disposed of was Josiah, for it
was in the thirteenth year of his reign that the call of God came
to Jeremiah, as you may know by reading Jer.1:1,2. Jeremiah
himself gives no account of the downfall of Josiah, but it is
recorded in 2 Kings 23, and 2 Chr. thirty-fifth chapter. It took
place in the days of Pharaoh-Necho, king of Egypt, and
Charchemish, king of Assyria.
Josiah himself was a good man and a good king; he did all
that could be done to restore the people to the worship of God.
He had all the wizards, workers with familiar spirits, images,
idols and abominations put out of the land; but the Lord would
not stay his threatened punishment of the kingdom of Judea, which
had become "worse" than Israel.
Concerning the goodness of Josiah, and also his inability to
prevent the impending calamity, it is written "And like unto him
was no king before him, that turned to the Lord with all his
heart, and all his soul, and with all his might, according to all
the law of Moses; neither after him arose any like him.
Notwithstanding, the Lord turned not from the fierceness of
his great wrath, wherewith his anger was kindled against Judah,
because of all the provocations that Manasseh (son of Hezekiah)
had provoked him withal.
And the Lord said, I will remove Judah (the Jews) out of my
sight, as I have removed Israel (the ten tribes) (2 Kings,
23:25-27.)
Not only was Josiah the best king they ever had, and not
only did he put away those abominations, but he also kept the
greatest Passover that was ever held in Israel and Judah since
the days of Samuel the prophet. To this Passover that good king
gave thirtythree thousand and three hundred cattle and oxen, and
to this the princes and people gave willingly of their flocks and
herds, until the number was swelled to many thousand more.
The sons of Aaron made themselves ready; the people made
themselves ready; the sacrifices were killed; the blood
sprinkled; the offerings were burned upon the altar of the Lord,
and the people kept the feast of Unleavened Bread for seven days.
But all this availed nothing, except a personal blessing to
Josiah, that he should die in peace and not see the destruction
of Jerusalem and the captivity of the people.
No, the eternal fiat of God had gone forth, and we think
that no number of worshipers, no number of good kings, or good
men, and surely no mighty army of bad men, could stay the
downfall of that nation.
For the Lord says, "After all this," when PharaohNecho, the
king of Egypt, came up to fight against Charchemish, king of
Assyria, Josiah rashly, without provocation, made it his business
and went out to fight against the king of Egypt, who kindly tried
to restrain him, and sent ambassadors to him saying: "What have I
to do with thee, thou king of Judah? I come not against thee this
day, but against the house (Assyria) wherewith I have war; for
God commanded me to make haste: forbear thee from meddling with
God, who is with me, that he destroy thee not." And the record
continues: "Nevertheless, Josiah would not turn his face from
him, but disguised himself, that he might fight with him and
harkened not unto the word of Necho from the mouth of God, and
came to fight in the valley of Megiddo. And the archers shot at
King Josiah; and the king said to his servants, Have me away, for
I am sore wounded. His servants therefore took him out of that
chariot, and put him in the second chariot that he had, and
brought him to Jerusalem, and he died, and was buried in one of
the sepulchres of his fathers. And all Judah and Jerusalem
mourned for Josiah. And Jeremiah lamented for Josiah." (2 Chr.
35:21-25.)
So Jeremiah saw that good king pulled down, and lamented
him, together with the whole nation; and the singing men and
women made an ordinance of lamentations for Josiah, and Shallum
the son of Josiah ascended the throne. But the Lord had said, "I
swear by myself" that this house of Judah shall come to deso-
lation. So he says to this lamenting people: "Weep not for the
dead, neither bemoan him: but weep sore for him that goeth away:
for he shall return no more, nor see his native country. For thus
saith the Lord touching Shallum, the son of Josiah, which reigned
instead of Josiah, his father, which went out of this place, he
shall not return any more: but he shall die in the place whither
they have led him captive, and shall see this land no more" (Jer.
22:10-12). Thus Jeremiah records the fact of another overthrow;
and so the work goes on.
Jehoiakim, another son of Josiah, was next to take the
throne of his fathers; but hear the judgment which was pronounced
upon him: "Therefore thus saith the Lord concerning Johoiakim,
the son of Josiah, king of Judah: They shall not lament for him
saying (to each other), Ah, my brother! or, my Ah, my sister!
They shall not lament for him, saying, Ah, Lord! or, Ah, his
glory! He shall be buried with the burial of an ass, drawn and
cast forth beyond the gates of Jeru salem." (Jer.22:18,19.)
Another disposed of. Who next?
"As I live, saith the Lord, though Coniah, the son of
Jehoiakim, king of Judah, were the signet upon my right hand, yet
would I pluck thee thence; and I will give thee into the hand of
them that seek thy life, and into the hand of them whose faces
thou fearest, even into the hand of Nebuchadnezzar king of
Babylon, and into the hands of the Chaldeans. And I will cast
thee out, and thy mother that bare thee, into another country,
where ye were not born, and there shall ye die. But unto the land
whereunto they desire to return thither shall they not return."
Is this man Coniah a despised broken idol? Is he a vessel wherein
is no pleasure? Wherefore are they cast out, he and his seed, and
are cast into a land which they know not? O earth, earth, earth,
hear the word of the Lord. Thus saith the Lord: Write ye this man
childless, a man that shall not prosper in his days; for no man
of his seed shall prosper, sitting upon the throne of David, and
ruling any more in Judah." (Jer.22:24-30.)
Thus Coniah makes the fourth king who has been disposed of
since the Lord called and commissioned Jeremiah; but there is
still another, as recorded by that prophet: "And King Zedekiah,
the son of Josiah, reigned instead of Coniah, the son of
Jehoiakim." (Jer.37:1.)
Zedekiah, the successor to Coniah, ascended the throne about
six hundred years before Christ. His reign lasted only eleven
years, and he is the last king of the Judo-Davidic line who has
reigned over the Jewish nation from that day to this. Yet God has
said that he would build up David's throne unto all generations,
and prior to that he declared: "The Sceptre shall not depart from
Judah (his posterity), nor a law-giver from between his feet,
until Shiloh come; and unto him (Shiloh) shall the gathering of
the people be." (Gen.49:10). With these facts before us it
behooves us to look well into this history of Zedekiah, and learn
his fate and also that of his family.
During the reign of Coniah, the predecessor of Zedekiah, the
king of Babylon had come against the kingdom of Judah, subdued it
and carried away the king, his mother, his wives, and others,
into Babylon. Consequently at the time when Zedekiah ascended the
throne, the country of Judah was a province of Babylon. But the
then tolerant Nebuchadnezzar, king of Babylon, took Mattaniah,
the third son of Josiah, who was of course brother to Jehoiakim,
Coniah's father, and changed his name to Zedekiah, then made him
king instead of Coniah.
We do not purpose, especially at this time, to go into
endless genealogies, as it is generally confusing to the reader.
In this Josiah family there were at least two Zedekiahs, and
Zedekiahs along the family line for centuries back. There were
also Shallums, and Shallums, and Shallums, and even Coniah's name
is spelled three different ways. We will also say, for the
benefit of the more critical student, that often a man is said to
be the son of another when in fact he is grandson or even further
removed. Christ is the "Son of David," and yet David is his
great-grandfather twenty-eight generations back. "From David
until the carrying away into Babylon are fourteen generations,
and from the carrying away into Babylon unto Christ are fourteen
generations." (Matt.1:17.)
This Zedekiah of whom we write is the third son of Josiah,
for we read, "And the king of Babylon made Mattaniah, his
(Coniah's) father's brother, king in his stead, and changed his
name to Zedekiah."
"Zedekiah was twenty-and-one years old when he began to
reign, and he reigned eleven years in Jerusalem. And his mother's
name was Hamutal, the daughter of Jeremiah of Libnah." (2 Kings
24:I7-19.) Thus we find Jeremiah making the following record
concerning Coniah's successor: "And King Zedekiah, the son of
Josiah, reigned instead of Coniah, the son of Jehoiakim, whom
Nebuchadnezzar, king of Babylon, made king in the land of Judah."
(Jer.37:1.) Hence this young king, the fifth to occupy the throne
of David, since Jeremiah had received his commission, was his own
grandson.
The work of rooting out and tearing down has been well done
so far, and we may rest assured that, although the prophet's own
flesh and blood are on the throne and dwelling in the palace, the
God-assigned work will not stop. But if there should be any very
young or helpless members of that family survive the wreck which
must come during the tearing down and rooting out period, who
would have a greater claim as their natural protector than one so
closely allied by the ties of blood as this very man whom God has
chosen for the work of building and planting, as well as of
tearing down and rooting out?
Jeremiah records the downfall of Zedekiah and his sons, the
royal princes, as follows: "In the ninth year of Zedekiah, king
of Judah, in the tenth month, came Nebuchadnezzar, king of
Babylon, and all his army against Jerusalem, and they besieged
it. And in the eleventh year of Zedekiah, in the fourth month,
and the ninth day of the month, the city was broken up. And all
the princes of the king of Babylon came in, and sat in the middle
gate, even Nergal-sharezar, SamgarNebo, Sarsechim, Rabsaris,
Rabmag, with all the residue of the princes of the king of
Babylon. And it came to pass, that when Zedekiah, the king of
Judah, saw them, and all the men of war, then they fled, and went
forth out of the city by night, by the way of the king's garden,
by the gate betwixt the two walls, and he went out the way of the
plain. But the Chaldeans' army pursued after them, and overtook
Zedekiah in the plains of Jericho; and when they had taken him,
they brought him up to Nebuchadnezzar, king of Babylon, to
Riblah, in the land of Hamath, where he gave judgment upon him.
Then the king of Babylon slew the sons of Zedekiah in Riblah
before his eyes; also the king of Babylon slew all the nobles of
Judah. Moreover he put out Zedekiah's eyes, and bound him in
chains, to carry him to Babylon. And the Chaldeans burned the
king's house, and the houses of the people, with fire, and brake
down the walls of Jerusalem. (Jer.39:1-8.)
In the fifty-second chapter of Jeremiah there is a statement
of these events, to which, after recording the fact concerning
the king's being carried to Babylon in chains, there is added the
following: "And the king of Babylon * * * put him in prison till
the day of his death." (Jer.52:11.)
Thus ends the history of the last prince of the house of
David who has ever reigned over the Jewish people from that time
until the present; and we know that they are not now, as a
nation, being ruled over by any prince of their royal family; for
they are scattered among all the nations of the earth, and are
now fulfilling, not the prophecies concerning their ultimate and
most glorious destiny, but a class of prophecies which pertain to
this period, or time, of being scattered, which are those of
becoming "a hiss and a byword," "crying for sorrow of heart and
vexation of spirit," and leaving "their name for a curse." When
those events occurred which resulted in the overthrow of the
Zedekiah branch of the royal house, a climax was reached, not
only in the history of all those things which were involved in
the Davidic covenant, but also in that predestined work, for the
accomplishment of which God sanctified and sent Jeremiah into
this world.
By this climax, the first part of his mission, in all its
phases, was now most thoroughly accomplished - namely, the
plucking up, throwing down, afflicting. Indeed, it was so well
done, that the heretofore accepted authorities in theologic,
historic and ethnologic matters have taught that the sceptre,
throne and kingdom of David were wiped out of existence, together
with the house of David, excepting only another branch of the
family of Josiah, who were carried away into the Babylonish
captivity, of whom came Christ, the son of David, who, according
to the Scripture, must yet sit upon the throne of his father
David. We will give but one example of that class of sophistical
reasoning which has led the mind of the Christian world into this
gross error.
Take, for instance, the well-known and much-used Polyglot
Bible, published by Samuel Bagster & Sons, of London. The
compilers of this work (whoever they are we know not) give what
is called "A summary view of the principal events of the period
from the close of the sacred canon of the Old Testament until the
times of the New Testament." According to the system of
chronology which this work adopts, the overthrow of Zedekiah
occurred in the year 589 B.C. This proposed summary begins after
the return of the Jewish people from the Babylonish captivity,
but while they were yet under the dominion of the Kingdom of
Persia; and when Artaxerxes Longimanus was the reigning king, who
in his twentieth year commissioned Nehemiah to rebuild the walls
of Jerusalem, an event which happened, according to the
chronology used, in 446 B.C.
Then follows a brief record of the death and successions of
kings, the rise and fall of dynasties, and the overthrow of
kingdoms, powers, dominions and empires. But it is always shown
conclusively that these ruling powers, whatever might be their
nationality, were dominating the Jewish people.
The summary shows that Alexander the Great marched into
Judea to punish the people for certain grievances which, in his
mind, they had practiced against him as commander of the Grecian
forces, and that God thwarted him in that purpose. It shows that
when Alexander died the Grecian empire was divided among his four
generals; that Palestine was given to Loamedon, one of those
generals, and that it was soon taken away from him by Ptolemy,
the king of Egypt, that they "rejoiced to submit to this new
master," and what the consequences were. It shows what they
suffered under Antiochus Epiphanes, especially after a false
rumor had been spread concerning his death, which they believed
and rejoiced in, and that in consequence of this rejoicing "he
slew 40,000 persons, sold as many more for slaves, plundered the
temple of gold and furniture to the amount of 80 talents of gold,
entered the Holy of Holies, and sacrificed a sow upon the altar
of burnt offerings, and caused the broth of it to be sprinkled
all over the temple." No greater indignity than this could have
been put upon that people. The summary continues, a truthful
record of suffering after suffering, trouble after trouble, and
indignity after indignity, heaped upon that conquered people, who
during all those centuries were reigned over by their enemies,
the Gentile nations; but not once does the record show - no not
for even one generationthat - they were ruled by a prince of
their own royal house.
Finally, the summary ends as follows: "At length Antipater,
a noble but crafty Idumaean, by favor of Julius Caesar, was made
procurator of Judea, and Hyrcanus continued in the priesthood.
After Antipater's death, his son, Herod the Great, by the
assistance of Antony, the Roman triumvir, and through much
barbarity and bloodshed assumed the regal dignity; which
authority was at length confirmed by Augustus Caesar. He
maintained his dignity with great ability, but with the utmost
cruelty, in his own family as well as among others, till the
birth of Christ. In the interval he built many cities, and, to
ingratiate himself with the Jews, almost rebuilt the temple.
His cruel attempt to murder the infant Saviour is recorded by the
evangelist; and soon afterward he died most miserably. After some
years, during which the dominions of Herod were governed by his
sons, Judea became a Roman province, and the sceptre departed
from Judah, for Shiloh was come (the italics are their own); and
after having been under the government of Roman procurators for
some years, the whole Jewish state was at length subverted by
Titus, the son of Vespasian."
The sophistry in the use of those italicised words, as
employed by the compilers of that summary, is that they destroy
the evident meaning of that prophecy to which they refer, by the
substitution of various sceptres - held by various kings, of
various Gentile nations, that have consecutively held dominion
over the Jewish people - for one particular Sceptre, which the
Lord promised should be held, only by some member of Judah's
family line, and which should not cease to be held by those of
his posterity until Shiloh should come.
If the view, as put forth in the closing sentence of that
summary, is the true one, then the entire prophecy must, for
several reasons, go by default.
(1) A sceptre did not depart from over the Jews when Christ came.
Forty years after Christ had come and gone finds them still under
the power of Rome. Shortly afterward they were dispersed and have
since been scattered among all nations, where they remain unto
this day, and are still being ruled over.
(Remember now when Allen is writing - 1917 - Keith Hunt)
(2) If the first coming of Christ was his Shiloh-coming, then
Shiloh failed; for the people did not gather unto him.
(3) The Lord declares: "Judah is my law giver." According to this
summary and other accepted evidence, Judah as Lawgiver departed
from the Jews 588 years before Shiloh came. Hence that unbridged
chasm of nearly six hundred years stands like a gaping wound in
the side of the Church of Jesus Christ, whenever she is compelled
to show herself in naked honesty. The entire trend of this
summary with its subtle reference to the prophecy in question
seems to be that so long as the Jewish nation was ruled over, no
matter by whom, and held together as a province or state, this
prophecy was vindicated: whereas such vindication, conception,
or use of those words, is only an attempt to hold together, by
daubing with untempered mortar, an edifice which is tottering and
tumbling.
The most charitable construction which can be put upon such
accommodating, mollifying, weak and abortive efforts to vindicate
the truth of God, is that the persons are ignorant of just some
such vital point as the fact that Jeremiah was called and
commissioned of God to build and plant anew the plucked-up
kingdom of David.
All who claim that Christ has come as Shiloh are compelled
to resort to just such distortions of the Divine Word as the one
under consideration, in order to fill up that gaping hiatus of
588 years, from the overthrow of Zedekiah until Christ.
Furthermore, after they have plastered over that gap to
their own (questionable) satisfaction, they are still confronted
with the fact that the Lord God did not give unto Christ the
throne of his father David, nor cause him to reign over the house
of Jacob - no, not even spiritually - for the Jews are a part of
the house of Jacob: as these men themselves are compelled to
admit. Also the Jews are enemies to the gospel of grace which
Jesus Christ came to bring, "but as touching the election (of
race), they are beloved for the fathers' sake."
Meanwhile, the great question which confronts us is this:
Has God suffered his faithfulness to fail, or allowed any of his
promises to go by default, or permitted his covenant either with
Judah, David or Christ to suffer lapse? The very thought that
such could possibly be the case causes us to feel the first
chilling blight of skepticism to fall heavily upon our hitherto
believing and happy hearts.
The next link in the chain of this divine history is of such
deep import that it is impossible for us to overestimate its
value, as it is the connecting link between sacred history and
prophecy; for you will notice in the first clause of the
following text we find a record of events which have become
history, but before the sentence is finished we are carried out
into the field of prophecy. "It shall come to pass that like as I
have watched over them; to pluck up, and to break down, and to
throw down, and to destroy, and to afflict," so will I watch over
them, TO BUILD and TO PLANT, saith the Lord. (Jer.31:28.)
The Lord here uses the already accomplished facts of history
as a basis upon which to rest his promise concerning the
accomplishment of those which are yet future. Hence, upon events
which once were prophetic, but which have now become history, he
predicts the fulfillment of others which are still in the future.
But these events must follow as a sequence to those which have
gone before, since both these which are past and those which are
yet to come were originally couched in the same prophecy, in the
same commission, and were to be accomplished by the same prophet,
Jeremiah of Libnah.
The Lord has said that David should never lack a man of his seed
to sit upon that throne. Query - Where was the seed with which
Jeremiah must "build and plant"?
..........
To be continued
Judah's Sceptre and Joseph's Birthright #15
Vindication of Promise to Jeremiah
by Allen (1917)
VINDICATION OF THE PERSONAL PROMISES TO JEREMIAH
Before we can gather up even the first link in the chain of
history as regards the "building and planting" which Jeremiah
must accomplish, we must take a glance at some of the facts
concerning the prophet's own history.
We have already noticed that when the Lord was instructing
Jeremiah in the work which he was to do, he said to him,
regarding those that should oppose or fight against him, "Be not
afraid of their faces, for I am with thee to deliver thee."
But Jeremiah seems not to have met with any special opposition
until during the reign of Jehoiakim. This was at a time when the
Lord commanded him to go into the court of the temple and speak
to the people as they gathered from all the cities of Judah to
worship; at the same time he told him to speak all the words
which he, the Lord, had commanded him, and to "diminish not a
word."
He was true to God, and faithfully delivered the Divine
message. The message itself was full of mercy, and accompanied
with a proviso that if every man would turn from his evil way
then the Lord would avert the impending calamities which hung
over the nation as judgments in consequence of their numerous and
manifold sins. But it only resulted in the prophets, the priests,
and the people gathering themselves into an excited, surging and
howling mob, which made a prisoner of Jeremiah, saying unto him,
"Thou shalt surely die."
Later, when the princes of Judah heard these things, they
came up to the temple, and in order that they might hear and
judge for themselves, Jeremiah was permitted to speak again. This
he did, still faithfully giving the unwelcome message of the
Lord. In conclusion, he said: "The Lord sent me to prophesy
against this house (the temple) and against this city all the
words that ye have heard. Therefore now amend your ways and
doings and obey the voice of the Lord your God; and the Lord will
repent him of all the evil that he hath pronounced against you.
As for me, behold, I am in your hand; do with me as seemeth good
unto you. But know ye for a certain, that if ye put me to death,
ye shall surely bring innocent blood upon yourselves, and upon
this city, and upon the inhabitants thereof; for of a truth, the
Lord hath sent me unto you to speak all these words in your
ears." The princes were evidently touched somewhat by this
appeal, and the people with them; for after this, both princes
and people stood against the prophets and the priests, and said,
"This man is not worthy to die." So a division arose among them,
which resulted in Jeremiah's being spared for the time and set at
liberty. But he continued his earnest expostulations with the
people because of their sins, and continued just as before his
startling annunciations concerning the impending ruin of temple,
city and nation,
These truths were so unwelcome and painful for the people to
hear, that other prophets soon began to appear who uttered
contrary predictions, no doubt for the sake of the popularity
which they should acquire among the people by prophesying the
return of peace and prosperity. Hananiah was the name of one of
these false prophets. On one occasion he broke a small wooden
yoke which Jeremiah wore upon his neck, which had been put there
as an object lesson by Divine direction. When this false prophet
broke that yoke, he told the people that the Lord said that the
yoke of Nebuchadnezzar, which was not only upon the neck of
Judah, but upon all nations, should be broken within two years.
But the Lord spoke to Hananiah, through his true prophet,
Jeremiah, and told him that, because he had made the people trust
in a lie, he should die that same year. And the record reads, "So
Hananiah, the prophet, died the same year in the seventh month."
Shemeniah was another of those lying prophets who was dealt with
in a manner which condemned him and exonerated Jeremiah. But
still Jeremiah's enemies, the priests, false prophets, and
certain elders, were not at rest, but continued their
persecutions until the result was that Jeremiah was thrown into
prison. With his liberty thus restricted he could not publicly
deliver his messages, so he called Baruch, the scribe, to his
assistance, and he wrote as Jeremiah dictated. This matter was
inscribed upon a roll of parchment, with the view of having it
read to the people in some public and frequented part of the
city.
The favorable opportunity occurred on the occasion of a
great festival, which was a feasting day, and which brought the
inhabitants of the land from all parts of Judea together at
Jerusalem. On the day of the festival Baruch took the roll and
stationed himself at the entry of the new gate of the temple,
and, calling upon the people to hear him, began to read. A great
concourse of people soon gathered around him who listened,
apparently with honest attention.
But one of the by-standers, Michaiah, went down into the
city to the king's palace, and reported to the king's scribes and
princes, who were assembled in the council chamber, that Baruch
had gathered the people together in one of the courts of the
temple, and that he was reading to them a discourse on prophecy
which had been written by Jeremiah. He also told them all he
himself had heard, as Baruch read the book in the hearing of the
people.
This aroused such an interest and anxiety among them that
they immediately sent Jehudi, an attendant at the palace, to tell
Baruch to come to them and bring the roll with him. As soon as he
arrived, they asked him to read what he had written. He did so,
and they were evidently much impressed, for the Scripture
statement is, "When they had heard all the words they were
afraid, both one and the other."
Their fear must have been great, because they felt a
conviction that these words were from the Lord, and that these
predictions would surely come to pass. This very fear created in
them a tender regard for both Baruch and Jeremiah, for they told
him that they would be obliged to report the matter to the king;
but they advised Baruch, saying: "Go hide thee; thou and
Jeremiah, and let no man know where ye be."
When the matter was reported to the king, the subject matter
of the book so angered him that when he had read only three or
four leaves, he took out his pen-knife and cut the entire roll to
pieces and threw it in the fire, and then ordered his officers to
"take Baruch, the scribe, and Jeremiah, the prophet; but the Lord
hid them." (Jer.36:26.)
Strange, isn't it, that they should have Jeremiah in prison,
and yet, when they come to look for him he cannot be found? But
then, we believe that when the Lord does a thing it is well done.
One thing we do know about this, that the Lord took him out of
prison to hide him, and that when he again appeared among men,
they did not imprison him on the old charge, for the Scripture
saith: "Now Jeremiah came in and went out among the people; for
they had not put him in prison."
Meanwhile, King Jehoiakim had received his promised burial,
that of "an ass, drawn and cast outside the gates of Jerusalem,"
"and his dead body," as Jeremiah says, was "cast out in the day
to the heat, and in the night to the frost."
The next time in which we find Jeremiah a prisoner is during
the reign of Zedekiah, who, as we have before mentioned, was the
prophet's own grandson. At this time Jeremiah's enemies
represented to the King that the predictions which were uttered
by the prophet were so gloomy and terrible that they depressed
and discouraged the hearts of the people to such an extent that
they were weakened in their power to resist, and that accordingly
he must be regarded as a public enemy. So persistently were these
claims urged that finally the King gave Jeremiah into the hands
of his enemies and told them that they might do with him as they
pleased.
There was a dungeon in the prison, to which there was no
access except from above. The bottom was wet and miry and covered
with filth and slime. It was the custom to let prisoners down
into its gloomy depths and leave them there to starve. Into this
filthy dungeon Jeremiah was cast and was left to die of misery
and hunger. But God brought Jeremiah into this world to
accomplish a work, for the accomplishment of which he himself had
pledged his reputation as God; consequently he could not afford
to let that man die then and there.
So the Lord began to trouble Zedekiah. His heart smote him,
his fears confronted him, and he trembled with misgivings lest he
had delivered a true prophet of God into the hands of those who,
he knew, would surely put him to death. So he inquired what had
been done with the prisoner, and learned that he had been
practically buried alive. Then, with fear-tortured haste, he
commanded an officer to take thirty men and get Jeremiah out of
that horrible pit "before he die."
When they went to the dungeon and opened the mouth of it
they found that he had sunk deep into the mire. They threw down
some old clothes, which he was to fold and place under his arms
and about those parts of his body where the ropes were to pass,
and where the greatest weight would come in pulling him out of
the mire and up out of that dismal pit.
After that Jeremiah had the freedom of the court of the
prison, and the King secretly sought him and begged him to reveal
the truth concerning his own fate and that of the kingdom of
Judah. Jeremiah did this faithfully, and the King found out all
that he sought to know; which proved to be much more than he
cared to learn, especially concerning his own fate.
While Jeremiah was shut up in the court of that prison the
word of the Lord came to him for the last time concerning the
destruction of the city. At the same time the promise concerning
the preservation of his own life was given, and was as follows:
"But I will deliver thee in that day, saith the Lord, and thou
shalt not be given into the hand of the men of whom thou art
afraid. For I will surely deliver thee, and thou shalt not fall
by the sword, but thy life shall be for a prey (booty or prize)
upon thee." (Jer.39:17,18.)
Jeremiah remained shut up in that prison until the
Babylonish forces captured the city, broke down the walls, burned
the Royal palaces and the houses of the people, thus making the
inside of those prison walls the only place of safety in all that
city.
Now, it is a remarkable fact, one well worthy of God and
certainly one most worthy of note, that the Lord had promised not
only that the prophet should be delivered from his enemies among
his own people, but also that the enemies of his people should
treat him well, and that amidst it all his life should be spared.
It is also a remarkable fact that, in view of all this, we read:
"Now Nebuchadnezzar, King of Babylon, gave charge concerning
Jeremiah to Nebuzar-adan, the captain of the guard, saying, "Take
him and look well to him, but do him no harm, but do unto him
even as he shall say unto thee." (Jer.39:11,12,)
The effect of this command from the conquering king was so
wonderful in its results, and the result was so absolutely
essential in order that Jeremiah might be free to finish his
Divinely-appointed task, that we are moved to give this result
just as it is recorded in the Word of God:
"And the captain of the guard took Jeremiah and said unto him ...
Behold I loose thee this day from the chains that were upon thy
hand. If it seem good unto thee to come with me into Babylon,
come and I will look well unto thee; but if it seem ill unto thee
to come with me into Babylon, forbear; behold all the land is
before thee; whither it seemeth good and convenient for thee to
go, thither go. * * * So the captain of the guard gave him
victuals and a reward (money) and let him go."
Query: Where did he go and why?
..........
To be continued
Judah's Sceptre and Joseph's Birthright #16
The Royal Remnant that Escapes
by J.H.Allen (published in 1917)
A ROYAL REMNANT THAT ESCAPES
When Nebuzar-adan, the captain of the Chaldean guard, gave
Jeremiah privilege to go where he pleased, and provided him with
all that was needful for the journey, the record further
declares: "Then went Jeremiah unto Gedeliah, the son of Ahikam,
to Mizpah, and dwelt with him among the people that were left in
the land." (Jer.40:6.) The next verse of the same chapter states
that the people who were still in the land were "the poor of the
land, of them that were not carried away captive to Babylon."
This Gedeliah, the son of Ahikam, was the man whom the King of
Babylon had made governor of what little there was left in Judea;
for he had taken the masses of the people into captivity to
Babylon and made servants of them.
It seems that, since the capital city of Judea was now
destroyed, Gedeliah had been compelled to set up a provincial
government in some other city and had chosen Mizpah. Also, when
the refugees from among the Jews who had fled into Moab, Ammon
and Edom heard that the King of Babylon had left a remnant in
Judea and had set a governor over them, then they returned and
put themselves under him. So also did the several captains of
small outlying forces until, all told, there was quite a goodly
number in this remnant, as it was called.
But the little province did not prosper long, for the King
of Ammon entered into a plot with Ishmael, the son of Nethaniah,
to assassinate its new governor. Johanan, the son of Kareah,
discovered this plot and told Gedeliah. At the same time he
offered to slay secretly this Ishmael, the would-be assassin; but
Gedeliah would not permit it, would not believe Johanan's story,
and accused him of speaking falsely concerning Ishmael.
However, it was only a short time until the plot was
successfully carried out; for Ishmael and nine of his
confederates slew not only the governor, but all the Chaldeans,
all the men of war, and all the Jews that were with him. His
object in all this was that he might easily make captives of the
rest of the people, who were unarmed, and carry them away into
Ammon to increase and strengthen the kingdom of the Ammonites.
To show that this was the object, we quote the full text of
the tenth verse of the forty-first chapter of Jeremiah. Still it
is not of any very special interest to us to know that such was
his object, but there is something in that text which is of the
greatest possible interest to us. The reason for Jeremiah's going
to Mizpah is there. The key to the possible fulfillment of
Jehovah's promise to David is there. The possibilities of the
success of Jeremiah's commission are there. The Divine support to
our faith and an opening door for the complete vindication of God
are there.
"Then Ishmael carried away captive all the residue of the people
that were in Mizpah, even the King's Daughters, and all the
people that remained in Mizpah, whom Nebuzar-adan, the captain of
the guard, had committed to Gedeliah, the son of Ahikam; and
Ishmael, the son of Nethaniah, carried them away captive and
departed to go over to the Ammonites."
What "The King's daughters?" we hear you exclaim.
Yes; but wait until we shall gather into one focus a few
other points, and then we can see the way perfectly clear for
Jeremiah to finish completely his God-given task.
When Johanan and the other captains of the fighting forces
heard what Ishmael had done they gathered themselves together,
started in pursuit and overtook him at Gibeon. At this juncture
the Scripture says: "Now it came to pass that when all the people
which were with Ishmael saw Johanan, the son of Kareah, and all
the captains of the forces that were with him, then they were
glad. So all the people that Ishmael had carried away captive
from Mizpah cast about and returned, and went unto Johanan, the
son of Kareah. But Ishmael, the son of Nethaniah, escaped from
Johanan with eight men and went unto the Ammonites." (Jer.41:13,
15.)
After Johanan had retaken this captive company, and Ishmael,
the traitor, had escaped, then he became afraid of the Chaldeans,
and feared that the King of the Chaldean Empire, Nebuchadnezzar,
who had placed Gedeliah over them, would, upon hearing what
Ishmael had done, send his army and destroy them. So, under the
distress and despair of the hour, Johanan, who was now their
recognized leader, with all the captains and the people, from the
least unto the greatest, made an appeal unto the prophet of God,
"and said unto Jeremiah the prophet, Let, we beseech thee, our
supplication be accepted before thee, and now pray for us unto
the Lord thy God, even for all this remnant (for we are left but
a few of many, as thine eyes do behold us); that the Lord thy God
may show us the way wherein we may walk, and the thing that we
may do."
In reply to this appeal Jeremiah told them that he would
pray for them and inquire of the Lord for them, but that they
must obey the Lord; for he would tell them just what the Lord
said, whether it was good or bad, and that he would keep nothing
back. To which they replied: "Whether it be good, or whether it
be evil, we will obey the voice of the Lord our God, to whom we
send thee; that it may be well with us when we obey the voice of
the Lord our God." Then Jeremiah besought the Lord, and the Lord
heard and gave instructions. Among other things the Lord told him
to say to them, "Be not afraid of the King of Babylon, of whom ye
are afraid; be not afraid of him, saith the Lord; for I am with
you to save you, and to deliver you from his hand." He also told
them not to go down to Egypt, as was their intention, thinking
they would be safe if they placed themselves under the protection
of the King of Egypt.
Furthermore, he told them that if they did go to Egypt the
very thing which they feared would come upon them, and they
should be destroyed, saying: "If ye wholly set your faces to
enter into Egypt, and go to sojourn there, then it shall come to
pass that the sword which ye feared shall overtake you there in
the land of Egypt, and the famine whereof ye were afraid shall
follow close after you there in Egypt, and there shall ye die."
The Lord also told Jeremiah that these people were
dissembling in their hearts, when they sent him to pray for them
and to make their request. So we are not surprised that it is
recorded that Johanan said unto Jeremiah: "Thou speakest falsely:
the Lord our God hath not sent thee to say, Go not into Egypt to
sojourn there: But Baruch, the son of Neriah, setteth thee
against us, for to deliver us into the hands of the Chaldeans,
that they might put us to death, and carry us away captive into
Babylon."
Neither are we surprised to read the result, which is
recorded as follows: "But Johanan, the son of Kareah, and all the
captains of the forces took all the remnant of Judah that were
returned from all the nations whither they had been driven, to
dwell in the land of Judah; even men, women and children, and the
KING'S DAUGHTERS, and every person that Nebuzaradan, the captain,
had left with Gedeliah, the son of Ahikam, the son of Shaphan,
and JEREMIAH, the prophet, and Baruch, the son of Neriah. So they
came into the land of Egypt; for they obeyed not the voice of the
Lord. Thus came they even to Tahpanhes." (Jer.43:5-8.)
Baruch, the scribe, was the companion of Jeremiah in prison,
when the Lord took them out and hid them. He was also his
companion in persecution and affliction and accusation. Now,
since we find his name mentioned as one of this company which
Johanan compelled to go to Egypt against the direct command of
God, there is just one prophecy concerning him which we need to
mention before we proceed further. It is as follows: "Thus saith
the Lord, the God of Israel, unto thee, O Baruch: Behold, that
which I have built will I break down, and that which I have
planted I will pluck up, even this whole land, * * * but thy life
will I give unto thee for a prey (booty or reward) in all places
whither thou goest." (Jer.45:2,4,5.)
Furthermore, when that company had reached Egypt and were at
Tahpanhes, the Lord again used Jeremiah to prophesy concerning
their destruction, and also concerning the King of Babylon and
his coming against Pharaoh-Hophra, the King of Egypt, and many
other matters; but we will only give a small portion - that which
pertains to the destiny of the people whose history we are
following.
The prophecy opens with these words: "The word that came to
Jeremiah concerning all the Jews which dwell in the land of
Egypt." Note carefully the following: "I will take the remnant of
Judah, that have set their faces to go into the land of Egypt to
sojourn there, and they shall all be consumed, and fall in the
land of Egypt; they shall even be consumed by the sword and by
the famine; they shall die, from the least even unto the
greatest, by the sword and by the famine; and they shall be an
execration, and an astonishment, and a curse, and a reproach."
(Jer.44:12.)
The complete destruction of that company is foretold in
those words; yet the Lord has in that company a few persons whose
lives he has promised shall be spared. So, before the prophecy
continues much further the following proviso is given: "None
shall return but such as shall escape." (Verse 14.)
And before the prophecy is ended abundant provision is made
for the very few whom God has promised shall live. Hence we find
in the prophecy as it continues the following: "Behold I shall
watch over them for evil, and not for good; and all the men of
Judah that are in the land of Egypt shall be consumed by the
sword and by the famine, until there be an end of them. Yet a
small number that escape the sword shall return out of the land
of Egypt."
Remember that the masses of the house of Judah, of the
Jewish people, were in captivity in Babylon, where they were to
stay for seventy years. Also remember that this remnant which
came into Egypt were only the ragged end of the nation, i. e.,
the poor of the land, and a few captains of small military
forces. Now, the Lord proposes to destroy this rag-tag remnant,
out of which "a small number shall escape." Now, let us take our
bearings.
1. We have in this company, which has come down into Egypt from
Judea, "the King's daughters." Since the plural form of speech is
used there are at least two of them - history says there were
three. These are the royal seed of the house of David, who are
fleeing from the slayers of their father, Zedekiah, the last King
of the house of Judah, and the slayers of their brothers, the
sons of Zedekiah and princes of Judah.
2. In company with these princesses is Jeremiah, their
grandfather, whom also the Lord has chosen to do the work of
building and planting. In the princesses the prophet has royal
material with which to build and plant.
3. In company with Jeremiah and his royal charge we have Baruch,
his faithful scribe, whom expert genealogists prove to have been
uncle to the royal seed.
4. God has promised that the lives of this "small number," only
five or six at most, shall be to them a prey (reward) in all
lands whither they shall go.
5. Prior to this, at a time when Jeremiah was greatly troubled,
when in his great distress and anguish of heart he cried unto the
Lord, saying: "Remember me, visit me, and revenge me of my
persecutors"; then the Lord said, "Verily it shall be well with
thy remnant; verily I will cause the enemy to entreat thee well
in the time of evil and in the time of affliction. And I will
make thee to pass with thine enemies into a land which thou
knowest not." (Jer.15:11-14.)
Note the expression "thy remnant," i. e., Jeremiah's, for it
is he who must build and plant that royal seed. Understand also
that Jeremiah and his little remnant were well acquainted with
Egypt, and since it was well known to them it could not have been
their final destination. Hence, this escaping royal remnant must
journey back to Judea, and then - whither?
"Into an unknown land!" Why? "For out of Jerusalem shall go
forth a remnant, and they that escape out of Mount Zion (on which
were the royal dwellings). The zeal of the Lord of hosts will do
this. And the remnant that is escaped of the house of Judah
(royal line) shall again take root downward and bear fruit
upward." (Isa.37:32-31.)
Hear it! O hear it! Ye men of earth, HEAR IT! "Shall again
take root downward" - be planted! "and bear fruit upward" - be
builded! Where? God should tell us where in His Word, and he
does.
..........
To be continued
NOTE:
WHAT A STORY! WHAT A WORKING FROM THE LORD! HE WILL BE TRUE TO
HIS WORD, TO HIS PROMISE TO DAVID.
ARE YOU BEGINNING TO SEE HOW THE ETERNAL IS GOING TO KEEP DAVID'S
THRONE ALIVE ON THIS EARTH?
Judah's Sceptre and Joseph's Birthright #17
The Prince of the Scarlet Thread
by J.H. Allen (1917)
THE PRINCE OF THE SCARLET THREAD
While we leave our little royal "remnant" to make their
escape, let us look about and out into the fields of revelation
and history, to see if we can find some royal prince to whom
shall be wedded one of these princesses who are fleeing into that
"unknown land," where the Lord has promised that those who
compose this remnant shall again take root and grow.
While we are making this search it will be well to remember
that "God gave the kingdom over Israel to David forever," and
that "Israel" is not the name of the Jewish nation, but that it
is the name of the ten-tribed kingdom, which had been driven into
"an unknown land" about one hundred and thirty-nine years prior
to the flight of this remnant.
Let us also remember that the Sceptre, with all that belongs
to it, was promised distinctively to the Judo-Davidic family, and
not to the kingdom which bore the name of Judah, a name which,
together with its corrupted form, Jews, is the Biblical historic
name of the Jewish nation.
Judah, as we will remember, was the representative name of
that nation which was composed of the smaller portion of Israel's
seed, because it was to Judah's blessing and standard that the
people gathered who afterward became separated from the rest of
Israel, and were known as the Jews. They are the descendants of
these people who are still known as Jews.
On the other hand, according to a prophecy which shall be
cited in due time, the descendants of the ten-tribed kingdom,
which had been cast out into an unknown land, were to be called
by another name.
The fact that they were not to be known by the name of
Israel cannot annul the prophecy which was uttered by Abijah, as
he stood upon a certain mount in Ephraim and said: "Hear me, thou
Jeroboam, and all Israel; ought ye not to know that the Lord God
of Israel gave the kingdom over Israel to David forever, even to
him and to his sons, by a covenant of salt?"
Do you ask, "Is it possible that this little royal remnant
shall have gone to that same unknown land to which they of the
ten tribes had previously gone? Was it among that people that
this remnant was planted, and over whom the preserved sceptre
held its sway?" Let us examine the Scriptural evidence.
Ezekiel is believed to have lived contemporaneously with
Jeremiah. By taking the testimony of chronology, together with
the concurrence of many historic events, all may know that this
is true.
Jeremiah states historic events and utters prophecies which
relate chiefly to Judah, but gives only a little of that which
pertains to Israel; while Ezekiel does the reverse of this,
saying much that concerns Israel and but little that pertains to
Judah.
Still, what he does say concerning the destroyed
commonwealth of Judah, the plucked-up Sceptre and the overturned
throne of that royal family whose history we are studying, does
most undoubtedly furnish evidence which connects the remnant seed
and their monarchical belongings with the exiled house of Israel,
which has taken root, and whose people are gathering strength in
a country the location and geographical character of which are
described by the prophets, and which, at a time prior to the
prophecies, was an unknown and an uninhabited wilderness.
Jeremiah tells us that "Zedekiah was one and twenty years old
when he began to reign, and he reigned eleven years in
Jerusalem."
At a period which synchronizes with the time when Zedekiah
had reigned for six years, Ezekiel declares that the word of the
Lord came to him saying that he should prophesy against Judah and
Jerusalem, concerning the King of Babylon, who would come up
against them with the sword, and that at that time he should set
battering rams against the gates of the city, cast up a mount and
build a fort. The result of this would be that the city would be
taken.
At the same time the message from the Lord, which was
delivered by the prophet Ezekiel to Zedekiah, was "And thou,
profane, wicked Prince of Israel, whose day is come, when (your)
iniquity shall have an end, thus saith the Lord God: Remove the
diadem, and take off the crown; this shall not be (upon) the
same; exalt him that is low, and abase him that is high. I will
overturn, overturn, overturn it; and it shall be no more
(overturned) until he come whose right it is; and I will give it
to him." - Ezek.21:22-27.
We have no disposition to make an attempt to give words a
meaning which they will not bear, nor to attach any signification
to them which the context does not clearly indicate; but these
words do most certainly give us to understand that there is a
person, a male heir of the royal line, who is to be the immediate
successor of Zedekiah to the Davidic throne. Also, these words
teach that the crown is to be taken from off the head of
Zedekiah, upon whom it rested at the time when this prophecy was
given, and placed upon the head of this person whom the
Scriptures designate as "him that is low."
These words further teach that when the royal diadem, the
emblem of kingly power and exaltation, is taken from the one and
placed upon the head of that other person, that then the one who
was previously high is abased and brought low, but that the one
who hitherto was low is then exalted and made high. This is
essentially so, because the two men shall have then exchanged
places.
Furthermore, the expression, "This shall not be the same,"
taken together with the prophecy concerning the overturns, leads
us to expect a change of dynasty, at least on the side of the
male line, and also a change in the territorial or geographical
situation. This is still more apparent when we note that there
are to be three overturns, and that after the third overturn
shall have been accomplished, there are to be no more until
another certain person comes. Also, after the diadem has been
removed from the head of the prince who wore it at the time of
the first overturn and placed upon the head of "him that is low,"
it is to be noted that then either this man, who is the person
understood as the antecedent of the personal pronoun, "Him," or
his lineage, is to be dethroned by the Lord in favor of that
other person, who is designated as "he whose right it is," to
whom it shall then be given.
The next question for us to settle is, Who is this legally
possible person, that is to be the successor of Zedekiah, who is
spoken of as "him that is low"? for he is spoken of as "low" only
in the sense of nonruling.
By consulting the thirty-eighth chapter of Genesis we will
find a record of the conception and birth of twin boys, whose
conception and birth were both accompanied by such extraordinary
circumstances that the question of their parentage is forever
settled; for Tamar, the mother, did willingly stoop in order that
she might conquer Judah, the father, and compel him to do justice
by her.
The never-to-be-forgotten manner in which Judah was forced
to acknowledge that those children were his offspring and that
their mother was more righteous than he, does most certainly
place the fact of their royal lineage beyond the possibility of
cavil.
When the mother was in travail and after the midwife had
been summoned, there was the presentation of a hand. Then, for
some reason either human or Divine, the midwife knew that twins
were in the womb. So, in order that she might know and be able to
testify which was born first, she fastened a scarlet thread on
the outstretched hand. Since Judah's was the royal family in
Israel, and the law of primogeniture prevailed among them, it was
essential that this distinction should be made so that at the
proper time the first born or eldest son might ascend the throne.
After the scarlet thread had been made secure on the little
hand it was drawn back and the brother was born first. Upon
seeing this the midwife exclaimed: "How hast thou broken forth?"
Then, seemingly, she was filled with the spirit of prophecy and
said: "This breach be upon thee," and because of this prophetic
utterance he was given the name of Pharez, i. e., "A Breach."
Afterward his brother, who had the scarlet thread upon his hand,
was born, and his name was called Zarah, i. e., "The seed."
The very fact that Pharez was really born first would exalt him,
and it eventually did exalt his heirs, to the throne of Israel,
for King David was a son of Judah through the line of Pharez. But
just so surely as this son of Judah and father of David, who was
the first one of the line to sit upon that throne, was given the
name of Pharez, just so surely must we expect - with that little
hand of the scarlet thread waving prophetically before them -
that a breach should occur somewhere along that family line.
That breach did occur. We are now considering its history
and are well into its transition period, which began when the
Lord God sanctified Jeremiah, sent him into the world, and gave
him his commission to pull down and pluck up the exalted Pharez
line, and afterward to build and plant anew the sceptre, throne
and kingdom; while at about the same time the word of the Lord
came to Ezekiel and moved him to predict the removal of the crown
from the head of the one who is high, a proceeding which not only
involves the transfer of the royal diadem to another head, but
also an overturning; and when both the transfer and the
overturning shall have been accomplished, then the one who was
low will have been exalted and the exalted one will have been
brought low.
The immediate posterity of this "Prince of the Scarlet
Thread" is given as follows: "And the sons of Zarah; Zimri and
Ethan and Heman and Calcol and Dara, five of them in all." (1
Chron.2:6.) Thus the direct posterity of Zarah was five, while
that of Pharez was only two.
For the reason that our Lord sprang out of Judah, through
the line of Pharez, the unbroken genealogy of that family is
given in the sacred records; but the genealogy of the Zarah
family is given only intermittently. One thing is made quite
clear in the Bible concerning the sons of Zarah, and that is,
that they were famous for their intelligence and wisdom, for it
was only the great God-given wisdom of Solomon which is declared
to have risen above theirs, as is seen by the following: And God
gave Solomon wisdom and understanding * * * and Solomon's wisdom
excelled the wisdom of all the children of the East, for he was
wiser than all men - than Ethan the Ezrahite, and Heman, and
Calcol, and Dara. (1 Kings 4:29,3I.)
Furthermore, we find that two of them, Ethan and Heman, were
also noted singers, as we find by consulting the fifteenth
chapter of First Kings and the nineteenth verse. By noting the
titles of the eighty-eighth and eighty-ninth Psalms we also see
that one of them was composed by "Heman the Ezrahite," and that
the other was the song of "Ethan the Ezrahite."
It is not at all unlikely and would be but natural that
the Zimri who overthrew Baasha, the third King of Israel (not
Judah), belonged to the posterity of Zimri, the first-born son of
Zarah, son of Judah and twin brother of Pharez. For, as we have
shown, the seed of Jacob were at that time divided into two
kingdoms, with the posterity of Pharez on the throne ruling over
the kingdom of Judah. How natural it would be for the then living
members of that family to think, and to say: "This is the long
foretold breach for which we have been taught to look. This is
the time to assert our royal prerogatives, take the throne, and
rule over this the house of Israel."
It would be but natural for another reason, namely, there
has always been an attempt to fulfill, in the natural, every
promise that the Lord God has made to his chosen people. He
promised Abraham and Sarah that they should have a son. In order
that they might accomplish this end Sarah gave and Abraham took,
Hagar her handmaid, and the result was Ishmael.
Before Jacob and Esau were born the Birthright was promised
to the younger. Jacob, the younger, undertook to accomplish this
in the natural by taking unjust advantage of his brother and
deceiving his father.
So with Joseph: after God had promised the Birthright to him
he undertook in the natural to take advantage of the blindness of
Jacob.
Nevertheless, God in his own good time gave Sarah strength
to conceive; settled with repentant, wrestling Jacob, and
outwitted manceuvering Joseph.
So now, in his own good time, he has also made the predicted
breach, which shall result in the bringing down of the line of
Pharez, "the high," and which shall exalt the prosperity of
Zarah, "the low."
....................
To be continued
Judah's Sceptre and Joseph's Birthright #18
The Prince of Scarlet Thread and Royal Remnant
by J.H. Allen (published in 1917)
THE "PRINCE OF THE SCARLET THREAD" AND "THE ROYAL REMNANT" UNITED
In connection with the record of the fact that the "high,"
or ruling, Prince of Judah has been uncrowned and dethroned, and
that the "low" has been crowned and placed on the throne, we find
that a royal prince, a royal princess and the ten-tribed kingdom
of Israel are all together in the same country, also that this
royal pair are united and placed on a throne, and are ruling over
the kingdom of Israel.
A RIDDLE AND PARABLE
These facts are recorded in the seventeenth chapter of
Ezekiel in the form of a riddle and a parable, which, together
with their explanation, make up the subject matter of the entire
chapter, which opens as follows "And the word of the Lord came
unto me saying, Son of man put forth a riddle, and speak a
parable unto the house of Israel; and say, Thus saith the Lord
God, etc." The Hebrew word which is here translated riddle is
defined as "A puzzle; hence a trick, conundrum, dark saying, hard
question," etc. These definitions correspond to our English
thought of an enigma, or something proposed which is to be solved
by conjecture; a puzzling question; or an ambiguous proposition.
A parable, on the other hand, is more like a fable or an
allegorical representation of something which is real in its
relation to human life and thought, and is represented by
something real in nature.
Thus the prophet in his introduction prepares us to expect
that the words which follow shall be enigmatical; and, since the
Lord commanded him to use this veiled language, we must adjust
ourselves accordingly, remembering that "it is the glory of God
to conceal a thing; but the honor of kings to search out a
matter." So, then, let us, it a spirit that shall be worthy of
kings, search out the matter of this riddle, which we will notice
is put forth unto the house of Israel, and not to the Jewish
people.
THE GREAT EAGLE
The first part of the riddle is given, as follows: "Thus
saith the Lord God: A great eagle with great wings, long-winged,
full of feathers, which had divers colors, came unto Lebanon, and
took the highest branch of the cedar; he cropped off the top of
his young twigs, and carried it to a land of traffick; he set it
in a city of merchants."
A few moments reflection will convince us that, whatever
else it may mean, the great eagle is intended to represent a
means of transportation; for the declaration is that "it came" to
a certain place, "and took" something which was in that place to
which it came, and "carried it into" some other "land."
We are also told that this means of transportation came to
Lebanon. Since Lebanon is a mountain range in Palestine, then the
place to which it came, and from which it departed is, most
certainly, Palestine.
YOUNG TWIGS
That which was taken away is declared to be "young twigs,"
which were taken from "the highest branch o f the cedar" of
Lebanon. Since the personal pronoun "his" is used, having "the
cedar" for its antecedent, it must represent a person. This
person is of the masculine gender, and father of the "young
twigs"; hence, these young scions are also persons.
Furthermore, it is a well authenticated fact that the cedar
of Lebanon is a symbol of royalty. Since the riddle contains
within itself such abundant evidence of this fact, which will be
made clear as we proceed, we will not need to go elsewhere for
proof.
SET IN A LAND OF TRAFFIC BY GREAT WATERS
Again, inasmuch as it is true of twigs that they must be
set, grafted, or planted, in order that they may grow and bear
fruit, or increase, so also it is declared of these young royal
scions that they were "set." The place also where they were set
was certainly well adapted for increase of population, or
subjects; that is, "a city of merchants, in a land o f trafick."
The second part of this riddle reads as follows: "He took also of
the seed of the land, and planted it in a fruitful field; he
placed it by great waters, and set it as a willow tree. And it
grew, and became a spreading vine of low stature, whose branches
turned toward him, and the roots thereof were under him; so it
became a vine, and shot forth sprigs."
"The seed o f the land" is most certainly the people of the
land. The land from which "he took" this seed, or people, is
Palestine; and the people of Palestine are distinctly Israelites.
And numerically, hence preeminently, they are always the
ten-tribed kingdom of Israel.
So these people who had been taken out of their own land
were "planted" in another, and that other has become to them "a
fruitful field," which is located "by great waters." Not by the
Mediterranean Sea, or the Great Sea, as it is called in
Scripture. But the new home of this removed people is "by great
waters." In their new home Israel "grew and became a spreading
vine." And since this riddle is dealing with the breach - as we
shall see - in which the "high" and the "low" princes of the
royal house are to exchange places, we are not surprised that
this spreading or outreaching vine is said to be of "Low"
stature, nor that its branches and sprigs turned toward him, or
that its roots, or growing power, was under him. If under him,
then he was over them, i. e., their ruler.
ANOTHER GREAT EAGLE
This riddle further says: "There was also another great
eagle with great wings and many feathers; and behold this vine
did bend her roots toward him, and shot forth her branches toward
him, that he might water it by the furrows of her plantation. It
was planted in a good soil by great waters, that it might bring
forth branches, and that it might bear fruit, that it might be a
goodly vine." Here we have the record of the arrival of another
passenger, who also came to that land of "good soil," which is by
"great waters," and who was brought there by the same means of
transportation, i. e., a "great eagle with great wings," as that
which brought the royal sons. This was not the same eagle, but
"another" eagle, or ship, for we believe this means of
transportation to have been the ships of Dan; since it is
declared that "Dan abode in ships," and that "they have taken
cedars from Lebanon to make masts" for their ships. We also know
that the seaport of Tyre, in Palestine, was the port into which
they must come for the cedars of Lebanon.
Yes, for the cedars of Lebanon!!! be they used as masts for
their ships, or as types of their royal princes. The tribe of Dan
also used the eagle as their standard, and they are said to have
used great carved eagles with outstretched wings as the
figureheads on the bows of their vessels. Also it is a common
thing to symbolize ships which are under full sail as flying
birds; and in this riddle the "long wings" represent the long
sails, which, like wings carry the "great" ship - the large bird,
or eagle ship - and her passengers to the land of traffic.
We are forced to the conclusion that the object which the
writer has in view in mentioning the coming of this second ship
is, that we may guess that another important personage had
arrived; for, after mentioning the ship's arrival, his next
expression is "Behold, this vine did bend her roots toward him."
Thus we learn that the person who came in the second ship was a
woman, and that her inclination and desire was toward the prince
who had preceded her into the same land.
Then, still under the similitude of a vine, and that which
is essential to its life and growth, viz., land and water, there
follows that which clearly indicates a unity of life, claims and
purpose. In fact, there was a marriage between the "her" and the
"him" of this riddle, the result of which was that she, too, was
"set" or "planted" in that land of a "goodly vine," albeit that
goodly vine is of "Low Stature"; and bore "fruit." That is,
offspring.
JEREMIAH AND KING'S DAUGHTERS
Since it is true that a prince can wed only with a princess,
it will be well for us, at this juncture, to remember that we
left Jeremiah and his little royal remnant of king's daughters on
their way to a land which was strange, or unknown, to them; yet
to a place where this preserved seed of David's line was to be
"planted," again "take root," and "bear fruit."
Now, it is a fact that the man and the woman of this riddle
were united. Also it is a fact that the woman was "planted" in
that land of good soil, into which she did "take root," and these
things were accomplished in order that she "might bear fruit."
In other words, that which hitherto has been the subject of
prophecy concerning Jeremiah's commission, and concerning his
royal charge, is now recorded as a matter of history. The analogy
is complete.
MEANING OF THE PARABLE
Still the explanation of this riddle makes all these things
so plain that we are not left to conjecture. For at the eleventh
verse the prophet says: "Moreover, the word of the Lord came unto
me, saying, Say now to the rebellious house, Know ye not what
these things mean? Tell them, Behold the king of Babylon is come
to Jerusalem, and hath taken the king thereof and the princes
thereof, and led them to Babylon."
The king of Babylon was Nebuchadnezzar, as we know. The king
of Jerusalem, and the princes thereof, were, as we also know,
Zedekiah and his sons.
Then follows a brief account of Zedekiah's treachery with
the king of Babylon, how he rebelled against him, and sent to the
king of Egypt for help.
Then comes a prophecy concerning the fact that King Zedekiah
shall die in Babylon.
After this comes the prophetic account of that band of
fugitives going to Egypt, and the declaration that they should
fall by the sword, etc., all of which we have given in detail.
But the outcome of it all, and that which pertains to our
immediate subject, begins again with the twenty-second verse. The
prophet, still using the symbols of the riddle, explains as
follows:
"Thus saith the Lord God, I will take of the highest branch of
the high cedar, and will set it." This is the royal prince who
came in Ship Number 1. He then proceeds to say: "I will crop off
from the top of his young twigs a tender one, and will PLANT It
upon a high mountain and eminent." This is the second importation
of royal branches, but this time it is the "top" or one whose
right it is to rule, a "tender one." That is, it is a tender
young girl, the top-most one of the young twigs that came in Ship
Number 2.
Where was she planted? "In the mountain of the height of
Israel," is the Divine reply. "What, ISRAEL?" Yes, Israel,
national Israel. Israel as a nation; but not Jewish-Israel, for
that kingdom is overthrown; the people are gone into the
Babylonish captivity; the king, with his eyes put out, is doomed
to die in chains in a Babylonish prison; the princes are dead;
the king's daughters have escaped out of Jerusalem; and the top-
most one of these tender twigs is planted here in the height of
the mountains of Israel, i. e., the THRONE.
"And it (that which was planted) shall bring forth boughs,
and bear fruit, and be a goodly cedar: and under it shall dwell
all fowl of every wing; in the shadow of the branches thereof
shall they dwell." The purport of this is so glaringly plain that
the most obtuse mind can see that it refers to the mixed
population which Israel, of necessity, must have gathered while
being sifted through other countries.
The prophet further declares: "And all the trees of the
field, i. e., all the people of that kingdom of Israel, "shall
know that I, the Lord, have brought down the HIGH tree, have
exalted the Low tree, have dried up the green tree, and have made
the dry tree to flourish. I the Lord have spoken and DONE it."
(Ezek.17:24.)
"Done what?" Brought down the HIGH from the throne, and
exalted the Low to the throne.
"What else?" Made the long-foretold breach, remembered his
covenant with David, and kept faith with Jeremiah.
THE BREACH HEALED
For, since these trees are the royal cedars, and the male
heirs of the former reigning line have been dethroned in favor of
him that was low, who also is the "spreading vine of Low stature"
of the riddle, and who is now exalted by being enthroned, and
since a royal princess found her way to the land of the "vine of
low stature" and united her interests with his, "that he might
water the furrows of her plantation," we are safe in saying that
God has taken the crown from off the head of Zedekiah, the high,
who was of the Pharez line, and has placed it on the head of a
prince of Zarah, the low, to whom Zedekiah's daughter, the heir
to crown and sceptre, made her way, in company with Jeremiah, who
had charge of the royal paraphernalia, and who was divinely
commissioned to plant and build anew the plucked-up and
overthrown kingdom of David.
Christ came through the family line of Judah, David, Josiah
and Jeconiah, not through the breach; the breach ran through
Judah, David, Josiah and Zedekiah. So, the two branches of the
Judo-Pharez-David line diverge at Josiah. One of these lines
eventually gave birth to the Messiah; and, as we shall prove, the
other line, after having been united to the brother line of the
Scarlet Thread, are still holding that preserved throne and
sceptre, and raising the seed unto their fathers, Judah and
David; so that there shall never be a lack of some one of David's
children to sit upon that throne as rulers over the seed of
Abraham, Isaac and Jacob, and that the sceptre may not depart
from Judah till SHILOH COME.
THE ULTIMATE HEALING OF THE BREACH
Thus it is that one of these lines holds that sceptre, and
wears that crown as a fact, but the judo-David house has a
greater son to whom they belong by "RIGHT." When he comes, as
Shiloh, God will give it to him, for unto him shall the gathering
of the people be. At that time the breaches will be healed, and
he shall be called "The Restorer of the BREACH."
The question now is to find where that sceptre and throne
are today, for we are not only confronted with the question of
"Lost Israel," or the "Lost Birthright," which involves the whole
house of Joseph and the many nations into which they were to
develop; but we are also confronted with the question Of THE LOST
SCEPTRE which involves the Zedekiah branch of the house of David
and all its Heraldic Blazonry.
....................
NOTE:
OH, THE WORKINGS OF THE ETERNAL GOD. GREAT IS HIS
WAYS AND WONDERS TO PERFORM. THE PLAN OF GOD IS FOUND
IN THE RIDDLE AND PARABLE. THE ALMIGHTY WILL YET BE TRUE
TO HIS WORD TO DAVID.
DAVID'S THRONE WILL SURVIVE AND BE PLANTED IN A LAND WITH
GREAT WATERS, WHERE IT WILL TAKE ROOT AND EXPAND LIKE A
VINE OVER A WELL, AND A THRONE WILL RULE AND REMAIN EVEN
IN A SPACE-AGE WORLD.
A THRONE THAT MAY NOT HAVE INDIVIDUAL POWER PER SE, BUT IT'S
POWER WILL BE THE HISTORY OF ITS THRONE - SO ANCIENT AND SO
HONORED AND RESPECTED BY THE BILLIONS OF PEOPLE IT REIGNS OVER,
THAT IT WILL NEVER DIE, AND ONE DAY THE SON OF DAVID, HE WHOSE
RIGHT IT IS, WILL COME AND SIT ON THAT THRONE. THE GREATEST
RESTORER OF THE BREACH - THE ONE WHO WILL BRING IN THE
RESTITUTION OF ALL THINGS, WILL COME AND REIGN ON THE EARTH
SITTING ON DAVID'S THRONE.
DOES YOUR HEART REJOICE IN THE BEAUTY AND GLORY AND FAITHFULNESS
OF THE ETERNAL GOD, WHO CAN GIVE A PROMISE TO A MAN, AND BRING
TO PASS THAT WHICH IS PROMISED. PRAISE AND GLORY BE HIS!
Keith Hunt
To be continued
Judah's Sceptre and Joseph's Birthright #19
Lost Israel located - First overturn
by Allen (1917)
LOST ISRAEL AND THE FIRST OVERTURN LOCATED
The fact that a great nation, composed of ten tribes of the
posterity of Abraham, Isaac and Jacob, is lost, or unidentified,
among the nations of the world is well known to enlightened
students of the Old Testament. This truth has been a source of
such great mystery that it has both puzzled the minds and engaged
the interest of men to such an extent that many of them who are
the intellectual peers of the world have bent their best energies
to the work of hunting for this lost nation.
Thus, for many years, devout minds have been investigating
secular and sacred history, as well as sacred prophecy, which
must have become, or which must yet become, history. These men
have carefully traced, not only the perfectly connected outlines,
but also the details of history. Hence they confidently assert
there are no missing links in the chain of racial and national
events.
A large per cent of the men who have been thus engaged are
eminent in religious, historic and scientific research. Men who
have called to their aid chronology, astronomy, archeology,
ethnology, pyramidology and philology. Indeed, they have used any
and every science that could throw any possible light upon this
subject; for they have been irrepressible in their search after
facts, and are men who purpose, for the truth's sake, that the
Word of God shall be forced to stand every test, be it ever so
crucial, that its own internal matter demands.
It is the consensus of opinion among this class of men, the
number of whom is increasing daily, that the once-lost ten tribes
of Israel are found. Be they right or wrong, we are sure of this
one thing - namely, that there is a race of people here amidst
other races, who do not know their ancestral origin, and who
possess all the distinguishing marks whereby the Scriptures
declare the lost house of Joseph shall be found and recognized,
not only by themselves, but by the rest of the nations of the
earth.
Still, be this as it may, there is nothing for us to do now
but to take up the thread of our story, which is a "scarlet" one
and pertains to those members of the royal family whom we left on
the throne of Israel, and who were holding the sceptre of David
de facto, instead of the one to whom it belongs de jure, and to
whom the Lord will give "it," and not the Sceptre which belongs
to some other royal family, race or kingdom.
While dealing with the breach which occurred in the royal
family - which had been prophesied of, not only in the words
which were uttered by the midwife, but by the peculiar manner of
the birth of the Judo-Tamar twins, which also had been used as a
prophetic type or symbol - we said nothing about the three
overturns which are a part of Ezekiel's prophecy concerning some
of the chief details of this same breach.
One reason for this omission was that we could not give the
proof concerning the location of that "goodly land" to which the
royal branches, i. e., Judah's prince and David's princess, were
carried, and in which they were "set," without making many points
in proof of the present whereabouts of the still preserved seed,
and the perpetuated Crown, Throne and Sceptre of David. For it
was not our desire to give any such proof until we should first
prove that the building and planting which Jeremiah's commission
involved, had been accomplished, and that the transfer of the
crown had been made, that the high branch had been dethroned, and
that another branch--one equally high by birth, but "low," only
in the sense of non-ruling, and because of the law of
primogeniture - had been exalted by being enthroned.
Now, since we have shown that the Word of God emphatically
declares these things to have been accomplished, we are prepared
to show that the three prophetic overturns took place, and that
they took place in connection with these same royal ones,
together with their succession, whom we have followed to a new
country.
It is not possible to follow the history of these overturns,
nor to follow further the history of that branch of the royal
family which came into power when the breach was made, and to do
so independent of lost Israel; for it was to Israel that Jeremiah
fled with the "king's daughters" - the same people with whom the
royal line of Zarah had been for more than a century prior to the
time when Jeremiah joined them, and since that time, nationally
speaking, the fortunes and history of the Sceptre and Birthright
have become one. We must remember that the place where this
prince and princess were planted was in the "Height of Israel";
that it was all the trees in the field of Israel that were to
know the low tree had been exalted; that it was Israel, the dry
tree, which is made to flourish, and that has been dry hitherto
for lack of royal honors and royal blood, but now that a prince
and princess of the blood are on the throne, the once dry tree
doth flourish, but the former green tree, the Jewish kingdom -
not the nation - is dried up.
We must remember that Israel is the ten-tribed nation, the
Birthright people, whose ancient capital was Samaria, whose
representative name is Ephraim, the second son of Joseph, to whom
pertains the birthright; and that his two sons, Ephraim and
Manasseh, were to "grow into a multitude in the midst of the
earth," that they were finally to separate, Manasseh to become a
"great nation," and Ephraim to develop into many nations, a
multitude of nations, or a company of nations, as it is variously
given.
The first of these overturns is the one whose history we
have essentially given while dealing with the preservation of
King Zedekiah's daughters, and is the overturn of the kingdom
from Palestine to that goodly land, by the side of great waters,
where it took root, grew, flourished and became a spreading vine.
A ripple of holy joy went pulsing through our heart when we found
that the prophet had, in his riddle, used the expression,
"spreading vine" in connection with Israel. The Hebrew word,
sawrakh--spreading, as here used, is defined in Strong's
Exhaustive Concordance, "to extend, to spread, to stretch
exceedingly, to extend even to excess." Thus this new country,
this strange and unknown land, in which the royal remnant found
the cast-out people of Israel, is the place from which it is
declared that they shall spread out, that they shall exceedingly
extend their borders and so fulfill their national destiny.
How perfectly this harmonizes with the promises concerning the
"place" which the Lord made to David in connection with the
promises concerning the perpetuity of his seed, throne and
sceptre, and which was given at the same time, as follows:
"Moreover, I will appoint a place for my people Israel, and will
plant them, that they may dwell in a place of their own, and move
no more; neither shall the children of wickedness afflict them
any more, as beforetime."
(The verse just mentioned is VERY IMPORTANT, FOR IT TELLS US THAT
WHEN ISRAEL WAS DWELLING IN PALESTINE OR THE HOLY LAND, GOD HAD
ALREADY PLANNED THAT THEY WOULD BE MOVED, TO ANOTHER LAND, TO THE
VERY END TIME. This verse is in 2 Samuel 7:10 and is with the
context of God promising David that his throne would be forever -
Keith Hunt)
At this juncture we feel impelled, for fear you will not
think it out for yourselves, to point out the fact that the Lord
had cast Israel out of her land, and cast her afar off; and while
going to that far-off land she was to be "sifted through the
nations as corn is sifted in a sieve"; but after they have
reached their far-off destination, their God-appointed place,
then they are to move no more. For it is in reference to this
same casting out of the Ephraimic nation that Hosea declares:
"The children of Israel shall abide many days without a king, and
without a prince." But now, with this prophetic riddle fulfilled,
their king is with them, and the monarchy of Israel is
flourishing as a green, or living, tree.
Our next effort will be to find this far-off land, whose
history has been one of spreading out - yea, spreading out
exceedingly, even excessively.
The very fact that the Jews have a record of the birth, call
and commission of Jeremiah, and the history of the execution of
the first part of his commission, i. e., the tearing down,
rooting out and plucking up of the house and throne of David -
this, considered in the light of the fact that they can give no
account of him after his sudden disappearance from among them, is
evidence that he neither died nor completed his God-ordained task
among them. And all the civilized races of the world know that he
did not build that seat of power, nor plant those royal scions
among the Jews.
But since we find it on record that Jeremiah's work has been
accomplished, we know that it must have been he who did it; even
if his name is not mentioned in the Scriptural account of the
doing of it. For God would not permit some other man to do that
work, after having sanctified Jeremiah before he was born, and
brought him into the world for that purpose. We must bear in mind
the fact that the sacred account of the building and planting is
in the form of a riddle or parable, and that metaphors instead of
names are used for those concerned; the high and the low, the
enthroned and the de-throned, the young twigs and the tender
twigs, the planted and the planter. But we must remember also
that the name of "Israel," the special national name of the
ten-tribed kingdom, is mentioned as the receiver of the planted
and enthroned pair. And since the historic testimony declares
Jeremiah's work to have been accomplished in Israel, it is only
in Israel that we may hope to find evidences of that fact.
This necessitates the finding of Joseph-Israel, and they
shall be found, for God says they shall; and when they are found,
manifestly, there must be found with them a branch of the
Judo-Davidic family, who are their sovereigns.
Since the East is left in such utter darkness, not only as
to the fate of Jeremiah and his little Royal Remnant, but also as
to the destination of "the dispersed" ten tribes, who had been
lost, even to the Jews, so long before Christ came, that some of
them thought that no person except the Messiah could go to them,
or might even know where to find them, we must look elsewhere.
Also, because of their lack of historic data concerning the
completion of Jeremiah's work, and because his disappearance was
almost as marvelous as was the translation of Elijah, they were
ready to say that the Christ was Jeremiah. (Matt.16:14.) Their
thought was, no doubt, that Jeremiah, like Elijah, was still
alive, and that God would yet use him in connection with the
building and planting anew, or the restoration of the kingdom
among them, to which they looked forward with great anticipation
and hope.
But, as we were saying, since there is no light in the East
concerning these matters, let us scan the pages of prophecy to
see if there are any straws which point West. And since it is
said of straws that they show which way the wind blows, it will
be well for us to know that Hosea gives a prophecy concerning
Ephraim, in which he declares: "Ephraim, followeth after an East
wind." As an East wind is one which blows from the East and
travels to the West, this makes it certain that Ephraim did not
travel Eastward. For had he gone in an Easterly direction, he
must needs have gone facing an East wind; then he surely went
WEST. And since he was "cast afar off," he must be in the far-off
West.
When Jehovah confirmed his promise to David concerning the
perpetuity of his kingdom, throne, sceptre and house, and took
oath by his holiness that he would not lie to him, he said: "I
will set his hand (sceptre) in the sea." The clues which the
prophet Ezekiel gives in his riddle, as to the location of Israel
and the royal pair, are, that it is "a land of traffic," that it
has "good soil" and that it "brings forth branches"; that is,
that it is fruitful and populous. We are told it has a "city of
merchants," that "fowl of every wing dwell under the shadow of
its branches," i. e., mixed, or various people dwell under the
protection of its rulers; and that its location is by "great
waters," which, for reasons that will become more and more
apparent as we proceed, we affirm to be the Atlantic Ocean. For
the Lord gives a message to Ephraim through Jeremiah, saying: "I
am a father to Israel, and Ephraim is my first born. Hear the
word of the Lord, O ye nations, and declare it in the isles afar
off, and say, He that scattered Israel will gather him." In this
declaration we find that the far-off home of Ephraim-Israel is
in, not an island, but "the isles," i. e., a group of islands.
Thus Ephraim, also, is located in the sea, in the isles afar off.
The prophet Isaiah, in the forty-ninth chapter, addresses these
same people, saying: "Listen, O isles, unto me; and hearken, ye
people from afar. * * * Thou art my servant, 0 Israel, in whom I
will (still in the future) be glorified." And when speaking, in
the twelfth verse of this same chapter concerning the future
return of this same people to Palestine, their former home, at
which time he will be more fully glorified in them, the Lord
causes the prophet to make proclamation: "Behold, these shall
come from far off, and lo, these from the north and from the
west."
In the Hebrew there is no compound word for north-west as we
use it; hence the expression north and west. There is a group of
isles out in these "great waters," which are just as directly
north-west from Palestine as the lines of latitude and longitude
can lay them, namely, the British Isles. And we may just as well
jump into the midst of our proofs at once, since that is the
place where Ephraim-Israel shall chiefly be found. If not there,
it is because they have "spread out," from these VERY ISLES, for
it is a well authenticated fact that Jeremiah went to Ireland,
where he died, and that his grave is one of the well-known and
proudly-named spots of that country, whose history is one of the
mysteries of the world.
It is a well-known fact that the history of no country on
the face of the earth has so puzzled historians as that of
Ireland. There is both a sacred and secular reason for this. The
secular reason is that Ireland steps into the arena of history
with a monarchical kingdom running in full blast, and men do not
know how it got there. The sacred reason is because God has
issued a mandate, saying: "KEEP SILENCE before me, O islands, and
let the people renew their strength." (Isa.41:1.)
In the next verse the Lord asks the question: "Who raised up
the righteous man from the EAST?" Then in the fourth verse he
answers his own question, saying, "I the Lord, the first, and the
last; I am he," and in the eighth verse of the same chapter,
still addressing the dwellers in the isles, he says: "Thou art
Israel, my servant Jacob, whom I have chosen, the seed of Abraham
my friend. Thou whom I have taken from the ends of the earth."
i. e., literally, from the rising of the sun, from the beginning,
or from the East.
This statement, coming from such high authority, forever
settles the question as to the origin of the peoples who dwell in
those far-off northwest isles.
We have read many authors on the subject of the Hebrews in
Ireland, who claim to have searched carefully and critically
through all available chronicles, records and histories and they
all agree that a perusal of these various authorities is not only
heavy reading, but that they are very obtuse, and that they are
actually confusing, bewildering and tormenting to all who do not
take the word of God as an ally in the work of unraveling their
mysteries; for, all of these authorities do agree in stating the
following facts:
1. About 585 B.C. a "notable man," an "important personage," a
patriarch, a saint, an essentially important someone, according
to their various ways of putting it, came to Ulster, the most
northern province of Ireland, accompanied by a princess, the
daughter of an eastern king, and that in company with them was
one Simon Brach, Breck, Brack, Barech, Berach, as it is
differently spelled; and that this royal party brought with them
many remarkable things. Among these was the harp, an ark and the
wonderful stone called Liafail, or stone of destiny, of which we
shall have much to say hereafter.
2. This eastern princess was married to King Herremon on
condition, made by this notable patriarch, that he should abandon
his former religion, and build a college for the prophets. This
Herremon did, and the name of the school was Mur-Ollam, which is
the name, both in Hebrew and Irish, for school of the prophets.
He also changed the name of his capital city, Lothair - sometimes
spelled Cothair Croffin - to that of Tara.
3. The name of this Eastern princess is given as Tea-Tephi, and
it is a well-known fact that the royal arms of Ireland is the
harp of David, and has been for two thousand and five hundred
years.
Ezekiel in his riddle, when speaking of the coming of the
female passenger who came to that land in the second vessel, whom
he afterwards proves to be a princess, speaks of "the furrows of
her plantation." It is a truth, and, to us, a marvelous one, that
the province of Ulster used to be called the "Plantation of
Ulster," as any one may know if they will take the trouble to
consult "Chamber's Encyclopedia" on the word "Ulster."
Further, the crown which was worn by the sovereigns of that
hitherto unaccounted-for kingdom in Ireland had twelve points.
Who shall say that "the king's daughter" was not planted there;
and that the first of the three of Ezekiel's prophetic overturns
was not from Palestine to Erin?
..........
NOTE:
YES INDEED THE HISTORY OF IRELAND IS PRESERVED IN THEIR
ANCIENT WRITINGS, JUST AS THE ANCIENT HISTORY OF ENGLAND
AND WALES IS PRESERVED IN WELSH WRITINGS. FINALLY TODAY
THE ANGLO-SAXON HISTORIANS HAVE ACCEPTED THE IRISH AND
WELSH HISTORIES AS TRUE AND RELIABLE. SO NOW THE CLOUD
OF MYSTERY THAT HUNG OVER THE ANCIENT PEOPLES OF BRITAIN
IS MADE MANIFEST TO THOSE WHO HAVE A LOVE OF THE
TRUTH.
Keith Hunt
To be continued
Judah's Sceptre and Joseph's Birthright #20
Jacob's Pillow-Pillar Stone
by Allen (published in 1917)
JACOB'S PILLOW-PILLAR STONE
When the Abrahamic covenant promises were given to Jacob, he
was making a journey from Beersheba to Padan-aram. He had but
recently received from his father Isaac the "Blessing," which
carried with it those much desired covenants and the special
blessings and promises which pertained to them. When Isaac gave
this blessing to Jacob, he told him not to take a wife of the
daughters of Canaan, the land in which they were then living, but
to go to Laban, his mother's brother, and to take a wife from
among his daughters.
It is hardly to be supposed that Jacob was traveling
entirely alone, for that was not the Oriental custom. We learn,
from incidental remarks that are dropped elsewhere in reference
to this journey, that he had with him a tent which was pitched at
night, and that the journey was made on foot, for he walked with
a staff. The sacred record deals chiefly with that which took
place between Jacob and the Lord, with but the slightest
incidental mention of details, as concerning a certain sundown,
and stones for pillows. The first mention of stones for pillows,
with reference to this occasion, is plural; but suddenly one of
those pillow stones is brought into great distinction.
The facts which brought that special stone into such
prominence may be quickly read, for the Bible account of them is
very short; but we doubt whether many who have read the record of
those facts realize their true symbolic import. We doubt also
whether we shall be able to explain, even approximately, not only
the great distinction which has been bestowed upon that stone as
a symbol, but also the exalted place it has occupied ever since
it came into historic notice, or the supreme greatness of that
position to which prophecy declares it shall yet be raised. If we
read the prophets aright, no such glorious prominence, highly-
honored use, or divinely-declared purpose, has ever been given to
any other inanimate thing on the earth, as that which is yet in
reserve for that special pillow stone upon which Jacob rested his
head on that certain night, when he camped before Luz, while on
his way to Padan-aram.
It seems to have been the custom among Oriental travelers,
when they pitched their tents for the night, to take stones for
headpieces, or bolsters, in order to raise that part of their
bedding on which their heads rested to a comfortable position for
rest and sleep. At least, this is what Jacob did, and as he
slept, he dreamed. In his dream he saw what is called a ladder,
but which may be called a staircase, or an open way that reached
from earth to heaven, for "the top of it reached to heaven." The
angels of God were ascending and descending by this existing way,
which for the time was made visible to the inheritor of the
covenant promises; and, at the top, above all that throng of
radiant comers and goers, the Lord stood, and gave Jacob the full
text of the covenants, as formerly given to Abraham and Isaac.
Upon hearing and receiving these promises from the Lord,
Jacob awoke, startled, convicted and afraid; startled because, as
he thought, he had accidentally got into God's house, and
stumbled through the gate which led away from this world to that
pure one of which he had just caught a glimpse; afraid, just as
any man would be who had defrauded his brother, and taken
advantage of the love and confidence of a blind and aged father;
convicted! It could not have been otherwise, for he had caught a
glimpse of the holiness of God and the purity of a sinless world.
Hence, in the agony of that psychical fear, which must ever be
experienced by the wicked when brought in contact with absolute
holiness, he cried out, "How dreadful is this place! This is none
other but the house of God, and this is the gate of heaven."
That which would have been a great joy to a holy man was
only a means of torture to this sinful one, who was fleeing from
the anger of an outraged brother. But he soon began to yield
himself to God, and as he yielded there came to him that ever
accompanying desire, i. e., the desire to worship. With these
things there came also spiritual intuitions of coming events, and
of their importance to him in his relations to the divine
covenants. Then Jacob, awed by the sublime majesty of the Holy
One, deeply impressed by the greatness of the promises made to
him, stirred in the depths of his inner nature by the heavenly
vision, pressed by the weight of responsibility, yet encouraged
by the dawning gladness in his heart, and moved by the spirit of
prophecy, took the stone upon which his head had rested, and set
it up for a pillar of witness.
At the same time he anointed it with oil, called it Bethel,
used it for an altar at which to worship, and upon which to make
a vow unto the Lord God of his fathers, saying: "If God will be
with me, and keep me in this way that I go, and will give me
bread to eat, and raiment to put on, so that I come again to my
father's house in peace; then shall the Lord be my God and this
stone, which I have set for a pillar, shall be God's house: and
of all that thou shalt give me, I will surely give the tenth unto
thee."
It is a most significant fact that the name Bethel, or God's
house, should have been given to this stone by the one who was
the father of the twelve patriarchs, who were the progenitors of
that great multitude which is also called "The House of God,"
"The Host of God" and "The Families of God." Also in the
eighty-third psalm, The House of Israel, the Hidden Ones, which,
while hidden, are to develop into many nations, are called "The
Houses of God."
We must bear in mind the fact that Jacob gave the name of
Bethel not only to the place, or locality, where the stone was
set up, but also to the stone pillar, for he emphatically
declared: "This stone, which I have set for a pillar, shall be
God's house." We understand, however, that God inspired both the
choice of this stone and its name, for when he next spoke to
Jacob he said: "I am the God of Bethel." That means, I am the God
of God's house; or, in other words, the God of the Bethel stone
which is in the place called Bethel. Thus the Lord associates
himself not only with the place where he appeared to Jacob, but
also with the Bethel rock.
(I was educated in a Church of England school. The first half-
hour of each school day was devoted to the Bible. When we came to
reading this section of Genesis, I well remmeber our teacher
saying that the "Coronation Stone in the corination chair" was
the stone that Jacob anointed the night he had this dream from
God. When I finally did get to London and Westminster Abbey, in
the very literature at the Abbey, for tourists to buy, was the
tradition that the Corination Stone was Jacob's pillar-stone -
Keith Hunt)
Twenty years later Jacob returned to the land of Canaan with
great riches, and with the knowledge that his prosperity was the
result of divine favor and intervention; for the Lord had shown
him how one who is called "The Angel of God" was given power to
control the breeding of the cattle. Thus Jacob was made to know
that God had accepted and met all the conditions which he had
made to him by vow on the Bethel pillow-pillar stone.
Before Jacob reached Canaan he had confessed his
wrongdoings, and made peace with his brother; and God had taken
away from him not only the name of supplanter, but also the
inborn supplanter nature, and given him the victorious name of
Israel.
It is a well-known fact that the place called Bethel and the
city of Luz were so near each other that the two names are used
interchangeably in the Scriptures, or rather that the name Bethel
often included the little city, which was previously called Luz.
But before we can understand the true relation of both Bethel and
the Bethel rock to our general subject, we must know to whom, or
to which one of the tribes, Bethel was given as a possession.
The sacred historian, when describing the boundaries of the "lot"
in Canaan which fell to Joseph, describes one of those border
lines as follows: "And (it) goeth out from Bethel to Luz, and
passeth along unto the borders of Archi to Astaroth." (Josh.16:
2.) Also, in the description of that portion which fell to the
children of Benjamin - their portion lay between Judah and
Joseph, Judah being to the south, and Joseph to the north of
Benjamin - we have the following: "And the border went over from
thence (Beth-aven) toward Luz, to the side of Luz, which is
Bethel, southward." (Josh.18:13.) From this we perceive, not only
that Benjamin's border was south of Bethel, but also that Bethel,
the place where Jacob set up the Bethel pillarstone, was on the
south side of the city proper.
Further, it is recorded that the children of Dan could not
conquer the Amorites, but that the Amorites drove them into the
mountains, and occupied those portions of Dan's inheritance which
best suited them. But it is also recorded that the house of
Joseph did conquer those Amorites, that they compelled them to
become their dependents, and that they fixed their boundary
lines. In the description of these boundaries we have the
following: "And the coast of the Amorites was from the going up
to Akrabbim, from the rock, and upward." (Judges 1:36.) Some may
think that this reference to the rock refers to the rock Etam, or
Etam-rock. This is not possible, because both Etam, the city, and
the rock Etam are southwest of Jerusalem in the hill country of
Judea, and had nothing whatever to do with the borders of Joseph,
Dan or the Amorites. Hence the phrases, "from the rock and
upward," can mean only Bethel, the place of the rock, or, from
the BETHEL ROCK, and up into the mountains of Ephraim-
Samaria-Israel.
Again, concerning the house of Joseph, Bethel and Luz, we
have the following: "And the house of Joseph, they also went up
against Bethel and the Lord was with them. And the house of
Joseph sent to descry Bethel. (Now the name of the city was Luz.)
And the spies saw a man come forth out of the city, and they said
unto him: Shew us, we pray thee, the entrance into the city, and
we will Shew thee mercy. And when he shewed them the entrance
into the city, they smote the city with the edge of the sword;
but they let go the man and all his family. And the man went into
the land of the Hittites, and built a city, and called the name
thereof of Luz." (Judges 1:22-26.) Thus, with the building of
that other Luz, the name of Luz not only departed forever from
Bethel, but it is never again mentioned in sacred history.
Finally, when Jeroboam, of the house of Joseph, was made king of
the ten tribes, and became fearful that the people would, if
allowed to go up to Jerusalem to worship, kill him, and go again
to Rehoboam, king of Judah, he, to prevent this, made two golden
calves, of which it is said: "He set the one in Bethel, and the
other put he in Dan." His right to place one in Bethel was
undisputed, because it was not only "the king's sanctuary," but
it was also in his own tribal territory. He had a sovereign's
right to place one in Dan, for all who went there to worship were
confederate with him. The Dan referred to was the city of Dan,
which was situated in the northern part of his realm.
Now, one point is settled beyond the possibility of doubt,
and that is, that Bethel was a part of the inheritance which fell
to the house of Joseph when the land of Canaan was divided among
the children of Jacob. This brings us to a vital point concerning
the subject in hand, namely:
That not only Bethel, the city, or place, but also that Bethel
the pillar-rock was given to the birthright family; and that
Israel carried that rock with them into Egypt and in their
subsequent journeyings in the wilderness.
Proof:
Jacob died in Egypt, and his posterity were in Egypt at the
time. When dying, "Jacob called unto him his sons and said,
Gather yourselves together, that I may tell you that which shall
befall you in the last days." When his sons, in response to his
call, came together, he gave a prophecy concerning that which the
posterity of each of them would be in the last days. But while he
was making the prophecy concerning Joseph and his house, to whom
he had just given the birthright, he stopped in the midst of his
prophetic utterances, and used the following parenthetical
expression: "(from thence is the shepherd, the stone of Israel":)
"Thence," as herein used, is an adverb used as a noun, and
is equivalent in value to that place, or the place to which it
refers. The phrase, from thence, means "out of there, out from
thither, (or) out of that place." Since the place from whence*
the stone came was the inheritance of Joseph, and since Bethel,
the place of the stone, was the inheritance of Joseph, we must
know that it came from thence, i. e., Bethel. Thus, the very fact
that Jacob, when dying in Egypt, made use of those words in
reference to that Bethel stone, carries proof on its very face
that the stone was not, at that time, in the place where it had
formerly been, but that it was with them there in Egypt, and had
previously been committed to the care of the house of Joseph.
......
* Whence, present form of the old word thence.
......
It has been estimated that the number of the Israelites
which came out of Egypt in the Exodus were two millions and a
half. All who will take time to think will soon comprehend how
impossible it would be, even for a fertile country, much less a
desert, to supply such a multitude, as well as their cattle, of
which not a hoof was left behind, with food and water unless
special arrangements were made for an extra supply. But in this
case, as a matter of course, that was not done; hence it became
necessary for God to furnish the supply of food and water for
that vast concourse of people, and also for their herds and
flocks.
It is a well-known fact that the Lord continually provided
food for Israel during these forty years of wanderings in the
desert-wilderness. But, because there are only two instances
recorded in which the Lord supernaturally provided them with
water, most people think these were the only instances in which
water was thus provided. Yet, all who will give the subject just
a little investigation will soon know that such is not the case.
The first mention of no water for the people to drink was while
the Israelites were encamped at Rephidim. Without previously
selecting one special rock, the Lord said unto Moses: "I will
stand before thee there upon the rock in Horeb, and thou shalt
smite the rock, and there shall come water out of it." The
phrase, "There in Horeb," points out the place where the rock was
at the time, and if the Lord, when he spoke of the rock, had used
the demonstrative form, and said "That rock," then we should know
that he was designating which one, or a certain one not yet
selected, but the fact that he said "The rock" is proof to us
that he was speaking of a rock with which they were already
familiar. May it not have been the Bethel pillar rock, "the
shepherd, the stone of Israel," which had been committed to the
keeping of the house of Joseph?
This possibility is more clearly manifest in the account of
the other circumstances when there was no water, which occurred
at Kadish, a city in the border of Edom, the country which
belonged to the descendants of Esau. At this place the people of
Israel were very bitter against Moses and Aaron, and said unto
them, "Why have ye brought up the congregation of the Lord into
this wilderness, that we and our cattle should die there? And
wherefore have ye made us to come up out of Egypt, to bring us
into this evil place? It is no place of seed, or of figs, or of
vines, or of pome-granites; neither is there any water to drink.
And Moses and Aaron went from the presence of the assembly unto
the door of the tabernacle of the congregation, and they fell
upon their faces, and the glory of the Lord appeared unto them.
And the Lord spake unto Moses, saying: Take the rod, and gather
the assembly together, and speak ye unto the rock before their
eyes; and it shall give forth his water, and thou shalt bring
forth to them water out of the rock; so thou shalt give the
congregation and their beasts drink. And Moses took the rod from
before the Lord, as he commanded him. And Moses and Aaron
gathered the congregation together before the rock, and he said
unto them: Hear now, ye rebels; must we fetch water out of this
rock? And Moses lifted up his hand, and with his rod he smote the
rock twice: and the water came out abundantly, and the
congregation drank, and their beasts also." (Num.20:5-11.)
We have quoted this account in full, from the beginning of
the complaint by the people until the water was given, that our
readers may see that, although the phrase "the rock" is used four
times, there is not the slightest indication that there was any
selection, or indication of preference for any certain rock in
the vicinity of Kadish, or that one was not already chosen, and
in their midst. It was to show also that at the very first
mention of water for the people from "this rock," all that was
necessary, as a preparatory measure, was for the Lord to say to
Moses, "Speak to the rock"; and also that when the people were
commanded to "gather before "the rock," they understood so well
which rock it was that, in all that vast company of two and a
half millions, no explanations were necessary. Hence, it must
have been among them before this, and well known. Let us also
bear in mind that this name, "The Rock," was used in the same
relation at Rephidim, and yet the children of Israel had removed,
journeyed and pitched their tents twenty-one* times after leaving
Rephidim, and here at Kadish there is with them that which is
still familiarly known as "THE ROCK."
We all know that stones are rocks, and that rocks are
stones, so that a rock or stone is only one rock or stone, and
the appellation "The Rock," and "The Stone," must refer to some
special or particular stone or rock. As we have seen, Israel must
have been in
......
*See Numbers, 33d chapter.
......
possession of just such a special rock, i. e., the Bethel stone,
and that Jacob set it up and called it a "Pillar." Later, in the
days of Athaliah, after she tried to destroy all the males of
"the seed royal," but did not succeed, for the reason that an
infant son of Ahaziah, whom Athaliah succeeded to the throne, was
stolen from those whom she had ordered slain and hidden. The
stealing and hiding of this infant was so cleverly done that it
was not missed by the court slayer. This infant, whose name was
Joash was kept hidden from the wicked queen for six years.
During this time she reigned, not knowing that there was a male
heir to the throne who could dethrone her. But in the seventh
year the secret was revealed to the "rulers over hundreds," and
to "the captains of the guards," and quiet arrangements made to
proclaim the seven-year-old prince as their king. The plans were
successful, and Athaliah knew nothing of it until she heard the
people in the temple shouting "God save the king!"
Thus it is recorded: "And when Athaliah heard the noise of
the guard and of the people, she came to the people into the
temple of the Lord. And when she looked, behold! the king stood
by a pillar, as the manner was." (2 Kings 11:13-14.) Concerning
this pillar, Dr. Adam Clark's translation reads, "Stood on a
pillar," which he explains is "The place or throne on which they
were accustomed to put their kings when they proclaimed them."
But in the revised version it is rendered, "Standing by the
pillar, as was their custom," the article denoting that
particular pillar by, or upon, which it was the custom of Israel
to crown their kings.
Again, when the good king Josiah made a covenant before the
Lord, in the presence of all the people, that he would destroy
idolatry out of the land, it is written, "And the king stood by a
(or the) pillar and made a covenant before the Lord." (2 Kings
23:3.) There is, in the Second Chronicles, a recapitulation of
this circumstance concerning Josiah, which gives the following,
"And the king stood in his place." His place, we are told, was by
the pillar, which might properly be translated pillar-stone, upon
which all the kings of Israel were crowned, made covenants, took
oaths, or made vows, as did Jacob when he first set it up for a
pillar and made it God's house.
This stone is not only called "The Pillar," "The Rock,"
"Bethel," and "The Stone of Israel," but, wonderful to tell, it
is also called "The Shepherd." And since it is really the stone
of Israel we should expect it to be with them to whom it
belonged, but since it is also the Shepherd of Israel, its very
name and character, - for with God names are always
characteristic - demand that it should be with Israel in all
their wanderings. Hence, this SHEPHERD--though it is only a stone
- as any other shepherd would do, must go with His flock.
We have said that this stone of Israel, was a type, or
symbol. For proof, let us go back to the place called Bethel.
There we shall find that Jacob, after setting up "The Rock" for a
pillar, also anointed it with oil, which in sacred symbols is
typical of the Holy Ghost. And, according to sacred history, this
Bethel stone is the only single, individual stone that has ever
been anointed; hence, among stones it is pre-eminently "the
Anointed One." When Christ, the great prototype, came, and was
anointed with the Holy Ghost, he was pre-eminently, among men,
"the Anointed One."
Also, concerning "The rock" which accompanied Israel, the
Lord could say to Israel's leader, "Speak to THE ROCK." But, on
the other hand, Israel also could say, concerning that divine
presence which went with them, "Let us sing unto THE Rock of our
salvation."
Again, this stone is called "The Shepherd o f Israel." But
there is also a divine one unto whom Israel prayed, saying, "Give
ear, 0 Shepherd of Israel." Later, when this same Shepherd was
manifest in the flesh, he said, "I am the Good Shepherd," and his
apostles spoke of him as "The Great Shepherd" and "The Chief
Shepherd." Hence, the oft-repeated metaphor of "sheep" and
"flock," in both the Old and the New Testaments.
Further, Israel had a pillar-rock, which went with them as
their shepherd in all their journeyings in the wilderness; but it
is also written that "The Lord went before them by day in A
PILLAR of a cloud, to lead them in the way; and by night in A
PILLAR of fire, to give them light!"
Still further, that the Scriptures might be fulfilled,
Israel's divine Shepherd-rock was smitten, for it is written,
"Smite the Shepherd." So, too, Israel's literal Shepherd-rock was
smitten. The Lord knew that he must be smitten for the sins of
the people, and, that the type and prototype might agree, he gave
command, "Smite the rock." Oh, the pain of it all!--especially
to him; but he shall yet see the desire of his heart, i. e., his
emotional nature, his soul, and be satisfied. It is also said of
Israel that they "Did all drink the same spiritual drink, for
they drank of that Spiritual Rock that followed them, and that
Rock was Christ." It is also true that they did all drink from
the same refreshing stream which flowed from that literal Rock
which also went with them, for it was their Shepherd-rock. No
doubt Israel was supplied with water from this rock in the
wilderness, as well as at Rephidim and Kadish, for the country
between these two places is much more desert than these cities.
At Kadish Moses sent messengers to the king of Edom, asking
permission for the Lord's host to pass through his country, and
told them to say, "Thus saith thy brother Israel, Let us pass, I
pray thee, through thy country we will not pass through the
fields, or through the vineyards, neither will we drink of the
water of the wells; we will go by the king's highway; we will not
turn to the right hand nor to the left, until we have passed thy
borders. * * * If I and my cattle drink of thy water, then I will
pay for it: I will only, without doing anything else, go through
on my feet."
Just imagine a company of two and one-half million traveling
on foot through a country which is several hundred miles in
length, giving assurance to its ruler that they would keep to the
highway, and not turn to the right and left, for any reason, nor
drink water out of the wells (i. e., pits, fountains, springs, or
wells; literally their water supply) of that country. Israel
could afford to make this proposition, for both their
Shepherd-rocks were with them, i. e., the literal and
the spiritual rock, and they knew that he, who had hitherto
furnished them with food and water, would still continue to
supply them until the end of the journey. Otherwise Moses would
never have made such a promise.
True, there was a conditional promise made, in which there
is a promise to pay for any of the water of Edom which might be
used. But this, as you see, was made chiefly, if not altogether,
on account of the cattle, which they might not be able to control
and keep to the dusty highways, while passing by the cool and
tempting pools and springs of water. This might prove to be a
difficult task for the drovers, especially in the heat of the
day; hence this proviso. They were not supposed to get water from
the rock until they had completed their day's journey and pitched
their tents.
Thus we have seen that among the Israelites there were two
rocks, two houses, two kingdoms, two nations, or a Sceptre and a
Birthright company. Of these two great divisions, Judah and
Joseph are the representatives. By divine appointment one of
these rocks was given to the Birthright family, and the other to
the Sceptre family. The Bethel-Pillar-Shepherd-Stone of Israel
was given to Joseph, but to Judah was given the Spiritual Rock,
for it is written that "Our LORD sprang out of Judah." BOTH OF
THESE ROCKS, each in a different way, HAVE BEEN REJECTED, but
EACH OF THEM SHALL YET BECOME THE HEAD OF THE CORNER.
....................
NOTE:
YES, IT IS OFTEN OVERLOOKED THAT THE TWO MILLION, PLUS
(AND IT MAY WELL HAVE BEEN MORE THAN 3 MILLION PLUS,
WITH THE STRANGERS ALSO THAT WENT UP OUT OF EGYPT WITH
THE ISRAELITES) CATTLE, OF ISRAELITES, WOULD NEED A HUGE
AMOUNT OF WATER EACH DAY. IT IS STRETCHING THINGS TO
THINK THE WILDERNESS WANDERINGS HAD THE NATURAL AMOUNT OF
WATER FOR MILLIONS OF PEOPLE PLUS THEIR CATTLE. SO THE
MIRACLE OF WATER FROM "THE ROCK" MAKES COMPLETE SENSE.
Keith Hunt
To be continued
Judah's Sceptre and Joseph's Birthright #21
The Other Overturns
by Allen (published in 1917)
THE OTHER OVERTURNS
In connection with the prophecies concerning the removal of
the crown of David from the head of Zedekiah to the head of a
prime who belonged to the hitherto non-ruling branch of the royal
family of Israel's race, the Lord said, "I will overturn,
overturn, overturn it; and it shall be no more (moved or
overturned) until he comes whose right it is; and I will give it
to him." These words teach that, after the removal of David's
crown from the head of the then ruling prince, there were to be
three overturns - no more, no less and that after the third
overturn the crown must rest, or stay in the place where it is
left by the third overturn, until that person comes to whom it
belongs by right. Then at least one more overturn will be
necessary, for that seat of power must yet go back to the city of
David.
The first of these overturns we have already traced from
Palestine to the islands of the north-west, which are in the
"great waters." We now propose to show that the other two of
these predicted overturns took place in those self-same islands,
or, in other words, that these three overturns landed the sceptre
and throne alternately in Ireland, Scotland and England; and
that, even after the third overturn, the kingdom is still, as the
word of God declares, "in the isles afar off," and "in the sea."
It will be impossible to follow the history of the overturns
of this kingdom, unless we again take up the thread of history as
it concerns the pillar stone, upon which the kings of Israel were
crowned; for, strange as it may seem to some people, both ancient
and modern history come honestly to the rescue of prophecy, and
follow that stone through each of these overturns.
We have already seen, according to Josephus, that, prior to
the return of the Jews from Babylon, Ezra (Esdras) received a
letter from Xerxes, which was so full of offered favors, love,
and fraternal greetings, that he sent a copy of it to the ten
tribes in Media-Persia, and asked them to return with the Jews to
Jerusalem. But the ten tribes refused this offer, and Josephus
tells us that the entire body of Israel remained in that country.
On the other hand, Ezra (Esdras), who was in a position to know
more about them, says that they decided not to return, and also
that they took counsel among themselves, and resolved that they
would go further away into an unknown country. In accomplishing
this. Esdras says, "They entered into Euphrates by the narrow
passages of the river. For the Most High then shewed signs for
them, and held still the waters till they were passed over. For
through that country there was a great way to go, namely, of a
year and a half." This is in harmony with the following: "The
breaker is come up before them; they have broken up, and have
passed through the gate and are gone out of it, and their king
shall pass before them; and the Lord on the head of them." (Micah
2:13.)
The clause, "They have passed through the gate," and the one
by Ezra, "They have entered into the narrow passages," are
parallel, and refer to the same circumstance and place. This
gate, or narrow passage, which is up among the headwaters of the
Euphrates, is now called the Caucasian Pass, or the Pass of
Dariel. As Israel goes out through this pass, Micah says that the
Lord is on the head of them, but it is left for Ezra to say that
the Lord gave Israel evidence of his presence, because he gave
them signs and held still the floods, as he did at Jordan, until
they passed over.
But while the Lord is with Israel, it is said of their king
that he shall pass before, or precede them to that unknown
country to which they are going. It is for this reason that Hosea
says, "The children of Israel shall abide many days without a
king, and without a sacrifice, and without an image," or, as the
marginal reading gives it, "without a sanding pillar." Young, in
his Exhaustive Concordance, gives among other definitions of the
original Hebrew word, both that of memorial stone and pillar.
Other scholarly men who have investigated this text, in
connection with its context, even give us pillar-rock and
pillar-stone as the correct rendering.
All this, supplemented by the fact that the word of God
associates the absent king with the absent pillarstone, justifies
our conclusion, that the pillar in question is the Bethel pillar
stone which was used as a coronation stone, consequently it was
left with the royal family which ruled over the Jews until the
overthrow of Zedekiah.
We must also remember that Jeremiah and his little remnant
were taken, against their will, and against the direct command of
God, to Egypt, and that while there they dwelt in Taphanhes.
Morton W. Spencer says, "It is an undeniable historical fact that
about 580 B.C. (i. e., the very time of the captivity of the Jews
in Babylon), that a princess from the East did arrive in the
north of Ireland. Her name was Tephi, a pet name like "Violet,"
denoting beauty, fragrance. Tea Tephi was her full name, found in
Hebrew. The Tea, a little one, and Tephi answering to a surname.
Taph, the root word, is used in many scriptures (Gen.34:29, and
Deut.1:39) (Vide Concordance). Her names were interchangeably
used as Tea, Taffe, Taffes, Tephi, the Eastern Princess, the
Daughter of Pharaoh, and Tea Tephi; either of these serve to
identify her as "The King's Daughter." In Egypt she was offered
protection, and from her the city of Taphanhes or Dahpnae was
named, doubtless, and to this day we are shown the site of "The
Palace of the Jew's Daughter," by the Arabs. The fact that she
fled the country is still preserved in her name, Tarah, meaning
one banished or flight.
The name of Pharaoh is neither a given nor a surname, but it
is the Egyptian name for king or monarch. The very fact that
Irish historians called Tea Tephi "The Daughter of Pharaoh" is
proof that they knew her as "The King's Daughter." Also this
name, "The King's Daughter," is the only one used in the Bible
account of the first overturn to designate that daughter of
Zedekiah who succeeded him to the inheritance of David's throne,
excepting, of course, that metaphorical name, "Tender twig," of
Ezekiel's riddle. Since the name Tea means "little one," and
since a tender twig is also a little one, it certainly takes no
great stretch of faith to believe that these two names belong to
one and the same person. Especially is this the case when we
consider that in the Tea Tephi of Irish history we have a king's
daughter, with a Hebrew name, who not only came from the East,
but also from Egypt, and who is the daughter of a Jew.
But there are still other facts connected with the arrival
of this princess in Ireland, which, as we consider them, will
strengthen our faith more and more. Tea Tephi was accompanied by
an aged guardian, who was called Ollam Folla, more Hebrew words
which mean revealer, or prophet. The prophet was accompanied by a
man who was his scribe, whom the chronicles of Ireland called
Brug, or Bruch. Baruch was Jeremiah's scribe while they were in
Judea; he went with the little remnant to Egypt, and escaped when
the rest did; for his life, like the lives of the rest of his
party, was to be preserved in all places whither he should go.
This little company disappeared from Egypt, but surely they
reappeared in Ireland, for, marvel of marvels! they brought with
them a pillar-stone; which has ever since been used as the
coronation stone of the kingdom.
Later, Tea (sometimes spelled Teah) Tephi herself was
crowned upon this pillar-stone, and the name of Erin's capital
was changed from Cathair Crofin to Tara, which is also another
Hebrew word. But at this juncture history comes to our help, and
with unquestioned authority declares that, from that time until
the present, every king and queen who has reigned in Ireland,
Scotland or England has been crowned upon that self-same pillar
or coronation stone. Queen Victoria herself was twice crowned
upon that stone, the first time as Queen of England, and the
second time as Empress of India.
On the occasion of Queen Victoria's coronation, June 28th,
1837, an article appeared in the "London Sun," which gives a
description of the coronation chair and the coronation stone, as
follows: "This chair, commonly called St. Edward's chair, is an
ancient seat of solid hardwood, with back and sides of the same,
variously painted, in which the kings of Scotland were in former
periods constantly crowned, but, having been brought out of the
kingdom by Edward I, in the year 1296, after he had totally
overcome John Baliol, king of Scots, it has ever since remained
in the Abbey of Westminster, and has been the chair in which the
succeeding kings and queens of this realm have been inaugurated.
It is in height six feet and seven inches, in breadth at the
bottom thirty-eight inches, and in depth twenty-four inches; from
the seat to the bottom is twenty-five inches; the breadth of the
seat within the sides is twenty-eight inches, and the depth
eighteen inches. At nine inches from the ground is a board,
supported at the four corners by as many lions. Between the seat
and this board is enclosed a stone, commonly called Jacob's, or
the fatal Marble, Stone, which is an oblong of about twenty-two
inches in length, thirteen inches broad and eleven inches deep;
of a steel color, mixed with some veins of red. History relates
that it is the stone whereon the patriarch Jacob laid his head in
the plains of Luz." This, as you see, was published more than
sixty years ago, before it was thought possible that the
Anglo-Saxons were the descendants of Joseph, the inheritor of the
birthright blessing which God gave to his fathers, Abraham, Isaac
and Jacob.
This article further says that "this stone was conveyed into
Ireland by way of Spain about 700 years before Christ. From there
it was taken into Scotland by King Fergus, about 370 years later;
and in the year 350 B.C., it was placed in the abbey of Scone, by
King Kenneth, who caused a prophetical verse to be engraved upon
it, of which the following is a translation 'Should fate not
fail, where'er this stone is found, The Scots shall monarch of
that realm be crowned.' This antique regal chair, having
(together with the golden sceptre and crown of Scotland) been
solemnly offered by King Edward I. to St. Edward the Confessor,
in the year 1297 (from whence it derives the appellation of St.
Edward's chair), has ever since been kept in the chapel called by
his name; with a tablet affixed to it, whereon several Latin
verses are written, in old English characters. * * * The stone
maintains its usual place under the seat of the chair."
Prior to the time that King Kenneth had his verse engraved
on that Coronation Stone, there was a prophetic verse which had
attached itself to it, which Sir Walter Scott has rendered, one
word excepted, as follows: "Unless the fates are faithless grown,
And prophet's voice be vain, Where'er is found this sacred stone
The Wanderers' Race shall reign."
Think of it! For more than seven hundred years this stone
has been in Westminster Abbey. Dean Stanley, in his "Memorials of
Westminster Abbey," says: "The chief object of attraction, to
this day, to the innumerable visitors to the Abbey, is probably
that ancient Irish monument of the empire known as the Coronation
Stone." He calls it a "Precious Relic," and says that King Edward
I. said that "It is the one primeval monument which binds
together the whole empire." The Dean further adds: "The iron
rings, the battered surface, the crack, which has all but rent
its solid mass asunder, bear witness to its long migrations. It
is thus embedded in the heart of the English monarchy, an element
of poetic, patriarchal, heathen times, which like Araunah's
threshing floor in the midst of the temple of Solomon carries
back our thoughts to races and customs now almost extinct, a link
which unites the throne of England with the traditions of Tara
and Iona, and connects the charm of our complex civilization with
the favors of Mother Earth, the stocks and stones of savage
nature. Faithful or foolish, the sentiment of the nation has,
through three hundred generations of living men, made it felt
that Jacob's Pillar Stone was a thing worth dying for in battle.
By the treaty of Northampton in 1328, the emeralds, pearls, and
rubies were carried off without a murmur. But the Ragged Old
Stone - Oh no!---the Londoners would have died for that! The
stone of Scone, on which it was the custom for the kings of
Scotland to be set at their coronation, the Londoners would on no
account suffer to be sent away."
Dr. Poole says: "This stone is a dull, reddish or purplish
sandstone, with a few small embedded pebbles; one of these is
quartz and two others of a dark material. The rock is calcareous
and is of that kind which masons call freestone. Chisel marks are
visible on one or more of its sides." There is no rock of this
kind in England, Ireland or Scotland. But the Rev. Canon Tristram
says that there is a stratum of sandstone near the Dead Sea just
like this stone, which by the English people is called Jacob's
Pillow Stone. This stone is called by the Irish and by the Scotch
'Lia Fail' and 'The Stone of Destiny.' In Irish Lia is stone and
Fail is fate, hence, the stone of fate, or the stone of destiny.
But it is that only because it is Jacob's Pillow-Pillar Stone.
This is the reason that Tea Tephi was called "The Daughter of
God's House." (Log, or Lug, Celtic for God, and Aidh, a house;
hence the word Lughaidh.)
Amergin, chief bard to King Dermod, monarch of Ireland in
the sixth century, in the "Notes of the Annals of the Four
Masters," refers to Tea Tephi as follows:
"A rampart was raised around her house, For Teah, the daughter of
Lughaidh, She was buried outside in her mound, And from her it
was named Tea-mur."
The parentage here assigned to Tea Tephi could have been for
no other reason than that she was the daughter of "God's house,"
to the people to whom she brought "God's house," the Stone, which
was their Shepherd-stone, i. e., Bethel. Morton W. Spencer says
that Lia (sometimes spelled Leag) is an Irish word and means "a
stone," but that Phail is Hebrew, and is itself a Scripture word,
and is of the deepest import, for it means wonderful, and is so
translated in Isa.9:6.
This we have verified, and it clinches our thought that the
Bethel stone, or Lia Fail, the Stone Wonderful, is indeed a
symbol of that Divine Rock, that Wonderful One, THE ROCK OF OUR
SALVATION.
The fact that there are iron rings in the stone which is in
the Coronation Chair, and that they are worn, is remarkable. The
question arises, How and when were they worn? It could not have
been in the royal halls of Tara, nor in the abbey of Scone, nor
since it came to Westminster, nor in the temple of Jerusalem; but
surely it could have been when, for forty years, Israel journeyed
through the wilderness, and had both literal and spiritual drink
from their Shepherd rocks that followed them.
The modern classic Hebrew uses little dots like periods to
represent the vowel sounds. These dots are placed in various
positions about the alphabetical characters which represent the
consonant sounds. But it is a well known fact that in ancient
Hebrew writings, both secular and sacred, there are no
characters, not even the little dots, to represent the vowel
sounds. Hence, the vowels are absolutely unwritten, and the
consonants of a word are so arranged that the speaker is
compelled to give the vowel sound while pronouncing the
consonants. Take, for instance, the word Bethel. There, in the
original, we have only that which is equivalent to the English
B-th-l. At Bethel, as we have already shown, when Jacob set up
the Bethel stone, he used it for an altar, at which he
worshipped, and upon which he made his vow. Prof. Totten, of New
Haven, says: "The altars of ancient Ireland were called Botal or
Bothal, meaning the house of God." That is, it is the Hebrew word
B-th-l, and has the same meaning.
Thus the Bethel stone again proves itself to be a perfect
type of Christ, for although Christ is many other things, he is
also the Christian's altar. Proof: Jesus said to the Pharisees:
"Whether is greater, the gift or the altar that sanctifieth the
gift?" In this we see that the altar is that which sanctifies.
Elsewhere we are told that "Jesus Christ, of God, is made unto us
sanctification." Since it is the altar which does the
sanctifying, then he who sanctifies is the altar. Thus, it is
written, "We have an altar, whereof they have no right to eat
which serve the tabernacle. * * * Wherefore Jesus also, that he
might sanctify the people (i.e., do that which the altar does)
with his own blood, suffered without the gate."
Yes, the Altar-Shepherd was smitten, and concerning that
other rock, Dean Stanley speaks of the crack, which, he says,
"has all but rent its solid mass asunder." Could it be possible
that rent was made when and because Moses smote the rock when he
was told to speak to it? But, be this as it may, history has made
it impossible to escape the fact that, like a true Shepherd,
this stone has followed the fortunes and misfortunes of its
people for two thousand five hundred years. Joshua, at one time,
took a stone, set it up, and said unto all Israel. "Behold, this
stone shall be a witness unto us; for it hath heard all the words
of the Lord which he spake unto us: it shall be therefore a
witness unto you lest ye deny your God." Thus we see that a stone
may be a witness; and the historians of Great Britain, either
wittingly or unwittingly, have made Lia Fail (sometimes spelled
Leag Phail) a witness to an unbroken line of sovereigns, for it
has been the throne upon which their rulers have been
consecutively crowned, ever since it was landed in Ireland.
Further, there have been just three overturns of this
kingdom. The first, as we have shown, was from Palestine to Tara,
in the plantation of Ulster, through Tea Tephi, Jeremiah's ward,
the "King's Daughter." The second overturn was from Ireland to
Scotland, through Fergus, who sent for Lia Fail, the Stone of
Destiny, and had it brought from Tara to Iona, where he was
crowned. The third OVERTURN was from Scotland to England. At this
time the throne was brought from Scotland and placed in
Westminster Abbey, where it rests under the protection of the
greatest monarchy on earth.
Hence, if this Coronation Stone which is in Westminster,
which the English call Jacob's Pillow, and which their Scotch and
Irish ancestors called "God's house," "B-th-l," "The Stone of
Destiny," and "Leag Phail," "The Stone Wonderful," - we say, if
this stone is indeed what these names and what its history
declare it to be, then it is indeed the veritable throne of
Israel, upon which the sons of David were formally crowned in the
Temple of God at Jerusalem. Consequently, in this also, God has
kept faith with David, and preserved his throne through all
generations that are past.
This makes us feel like singing the Doxology, because it is
just as it should be. When the Bethel stone was in Bethel place,
it was "God's house," in God's house; when it was in the Temple,
it was still God's house, in God's house; when, as one of the
jewels of empire, it was taken by Teah, the "tender twig," and
placed in the heights of Israel in the islands of the sea, it was
still God's house, in God's house. The descendants of Teah and
Herremon are the custodians of that rock today, and their
subjects possess all the distinguishing marks whereby prophecy
declares the lost house o f God shall finally be recognized and
found. And in the midst of this great national or racial house
there is a house of God, a "spiritual house," which is by some
called "Spiritual Israel," and which is, like literal Israel was,
FOUNDED ON A ROCK.
..........
NOTE:
CAN IT BE BUT A CHANCE, A STRANGE TWIST OF HISTORY
THAT SUCH A STONE HAS BEEN A STONE TO CROWN KINGS AND
QUEENS OF IRELAND, SCOTLAND, AND ENGLAND, THEM SITTING
UPON THIS STONE. THE CONTINUING THRONE OF BRITAIN, IN A
MODERN SPACE-AGE WORLD IS REALLY QUITE STRANGE IN ITSELF,
BUT TO HAVE A STONE WITH SUCH HISTORY, AND LOOKED UPON
WITH SUCH SERIOUSNESS AND HONOR, MAKES THE THRONE OF
BRITAIN EVEN MORE MYSTERIOUS AND SO TRADITIONALLY
IMPORTANT. THE THRONE IS AS MUCH ENJOYED AND RESPECTED
AS IT EVER WAS. YES THE LATE DIANNA, AND HER CHILDREN
HAVE BROUGHT BACK THE LOVE AND RESPECT OF THIS THRONE,
IF IT WAS DYING IN POPULARITY, IT NO LONGER IS. THERE
IS NOW NO THOUGHT OF THIS THRONE COMING TO AN END. THE
PRESENT QUEEN ELIZABETH CHANGED AND MOVED IN THE RIGHT
DIRECTION AFTER DIANNA'S UNTIMELY DEATH, TO MAKE THE
THRONE EMOTIONALLY CONNECTED TO THE PEOPLE, AND DIANNA'S
CHILDREN ARE MAKING IT EVEN MORE SO. CAN THIS BE SAID
TO BE JUST "CHANCE" OR IS THERE THE HAND OF GOD IN IT
ALL? I THINK THE LATTER IS THE TRUTH OF THE MATTER.
YES, THIS BRITISH THRONE AND ITS ENDURANCE, IS NOT A
MATTER OF JUST CHANCE, BUT IT IS INDEED THE VERY THRONE
OF DAVID, AND WILL GO TO DAVID'S GREATEST SON - CHRIST
JESUS, WHEN JESUS RETURNS TO THIS EARTH TO ESTABLISH THE
KINGDOM OF GOD FOR THE FIRST THOUSAND YEARS, AS WE ARE
TOLD IN CHAPTER 20 OF THE BOOK OF REVELATION.
Keith Hunt
To be continued
Judah's Sceptre and Joseph's Birthright #22Dan - the Serpent's Trail
by J.H.Allen (1917)
DAN-THE SERPENT'S TRAIL
The question naturally arises, "How did the prince, the
highest branch of the cedar of Lebanon, get to the isles of the
sea?" To get to the bottom of that which is involved in the reply
to this question we will need to understand some of the
characteristics, and acquaint ourselves with some of the
prophecies, which pertain to the tribe of Dan.
The prophecies which dying Jacob gave concerning what the
posterity of each of his sons was to become in the last days, is
recorded in the forty-ninth chapter of Genesis. In the
seventeenth verse is a part of the prophecy concerning the tribe
of Dan, the first clause of which, according to the King James'
translation, reads as follows: "Dan shall be a serpent by the
way." But a better translation is as follows: "Dan shall be a
serpent's trail." A few points in the history of the children of
Dan will show us how they became a serpent's trail.
In the division of the land by lot, a narrow strip of
seacoast country, west of Ephraim and Benjamin, fell to Dan. But
this country soon became too small for the tribe, as we are told
in the following: "The coast of the children of Dan went out too
little for them; therefore the children of Dan went up to fight
against Leshem, and took it, and smote it with the edge of the
sword, and possessed it, and dwelt therein, and called Leshem,
Dan, after the name of Dan, their father." (Joshua 19:47.)
Concerning the Danites, we have also the following: "And
there went from thence of the family of the Danites, out of Zorah
and out of Eshtaol, six hundred men appointed with weapons of
war. And they went up, and pitched in Kirjath-jearim, in Judah;
wherefore they called that place Mahaneh-dan unto this day."
(Judges 18:11-I2.)
Again we are told concerning this same company of six
hundred that they came to Laish, "A people that were at quiet and
secure; and they smote them with the edge of the sword, and burnt
the city with fire.... And they built a city and dwelt therein.
And they called the name of the city DAN, after the name of Dan,
their father, who was born unto Israel; howbeit the name of the
city was Laish at the first." (Judges 18:29.)
A company of Danites went to Leshem, and it became Dan. A
company of Dan-ites went to Kirjathjearim, and it became
Mahaneh-Dan. They went on to Laish, and it ceased to exist, but
they left their trail, i. e., DAN, the name of their father, and
thus their trail can be traced, not only from Dan to Beer-Sheba,
but to the islands of the sea both by land and by water, for Dan
had an inland country and a coast country. The inland company of
Danites went west with the Overland Column, and the coast company
went by water, for "Dan abode in his ships."
Thus we have the prophecy concerning the ships of Tarshish,
i. e., the ends of the world: "Be still (margin: silent) ye
inhabitants of the isles; thou whom the merchants of Zidon, that
pass over the sea, have replenished." (Isa.23:2.) Also, in the
sixth verse, is the following: "Pass ye over to Tarshish howl, ye
inhabitants of the isle. Is this your joyous city (Tyre) whose
antiquity is of ancient days? Her own feet (means of travel)
shall carry her afar off to sojourn."
In these scriptures we are informed that the isles of the
sea were replenished by the ships whose seaports were Tyre and
Zidon, which were ports of Palestine. Also the people by whom the
islands were replenished, or peopled, are commanded to keep
silent; just as this same prophet, in another place, commands
Israel in the island to keep silent until they should renew their
strength.
When Shalmanesar descended upon Israel, he did not disturb
those portions of the tribes of Dan and Simeon, which were
dwelling on the southwest coast of Palestine, for the kingdom of
Judah was then at peace with Assyria and lay between them and
Samaria. However, both Dan and Simeon had large colonies in the
interior, Dan in the north (Judges 18) and Simeon in the east, at
Mount Sier, the region formerly occupied by the Amelekites
( 1 Chron.4:42-43). These portions of Dan and Simeon went with
the rest of Samaria-Israel into Assyria, and with them passed out
through the Caucasian Pass. The territory into and through which
the ten tribes made their escape was just north of the Caucasus,
which in ancient geography, as may be seen by consulting ancient
maps, was known as the territory of the Sarmatians, while the
pass, or gate, was sometimes called "The Sarmatian Gate." Not a
few have shown, and upon good grounds, that the name of Sarmatia
was derived from Samaria, the earlier home of these wandering
people, whose general name among themselves was Scoloti, but whom
the Greeks called Scythians, or Nomades. From that word Scoloti
we have the more modern name Scoti, and the still more modern
Scots, which, of course, mean the same as the Greek, Scythia and
Nomades, i. e., wanderers.
But this is only one of the many names by which these
wanderers, or Scots, may be traced, for in their western march
across the European continent, which was necessarily slow,
Ephraim did obey the prophetic injunction, "Set thee up
waymarks." (Jer.31:21.) And just here we must keep in mind the
fact that in the ancient Hebrew there are no written vowels, and
that in the word Dan there are only two letters used which are
equivalent to the English D and N. Hence it makes no difference
if the word is Dan, Don, Dun, Din or Den, it is equal to the
Hebrew D-N, in which the speaker sounds the vowel according to
characteristics of his own dialect.
On the west side of the Black Sea, there is, according to
ancient geography, a region which was called "Moesia," signifying
the land of the Moses-ites, and the people of which were called
Moesi, or Mosesites. These people had such great reverence for a
person whom they called Zal-moxis, whom Herodotus, the father of
history, supposed to be their God, and concerning whom he
concludes his account as follows "Zalmoxis must have lived many
years before Pythagoras; whether therefore he was a man or a
deity of the Getae, enough has been said of him." T. R. Howlett
says, "Zalmoxis, whom Herodotus supposed them to worship as a
god, is without doubt Moses; Zal signifying "chief," or "leader,"
while Moxis and Moses are but the Greek for the Hebrew Mosie,
which is also rendered Moses in our tongue."
Moesia was bounded on the south by Mace-Don-ia and the
Dar-DAN-ells, and on the north by the river DAN-ube. In the
territory of Sarmatia, which in some maps is Scythia, in others
Gomer, there are the rivers D-n-iper, D-n-ister, and the DON..
The fact that the Dnieper and the Dniester are written without a
vowel between the D and the N is quite as significant as the fact
that the Don has one.
Professor Totten says: "There is no grander theme upon the
scrolls of history than the story of this struggle of the
Anglo-Saxons westward. The very streams of Europe mark their
resting-places, and in the root of nearly all their ancient names
(Dan, or Don) recall the sacred stream, Jor-dan-river of
rest-from whose banks, so far away, as exiles, they set out. It
was either the little colony of Dan, obeying its tribal
proclivity for naming everything it captured (Jud.18:112-29)
after their father, or else the mere survival of a word and
custom; but, none the less, it serves to trace these wanderers
like a trail. Hence the Dan-ube, the Dan-ieper, the Dan-iester,
the Dan-au, the Dan-inn, the Dan-aster, the Dan-dari, the Dan-ez,
the Daci and Davi, the Dan, the Don, the U-Don, the Eri-don, and
the thousand other dans and dons of ancient and early geography,
down to the Danes in Dan-emerke, or "Dan's last resting place."
To this we would add, that, during all these years of
blindness concerning the birthright tribes, the people of
Den-mark have been called DAN-es, and that the people in
contiguous countries, while having different local names, have
been called by the same generic name, i. e., Scan-DIN-navians.
Also that Denmark, the modern form of Danemerke, means "Dan's
mark": that too, to the people of the lost birthright. The very
people who have hunted most for the way-marks which God told them
to set up.
All that Scandinavian country, and much more, once belonged
to Denmark, which is now reduced to a comparatively small region.
Yet we believe that little kingdom will stand until the end of
this age. When dying Jacob called his sons together about him
that he might tell them what their posterity should become in the
last days, he began his prophecy concerning Dan as follows: "Dan
shall judge his people as one of the tribes of Israel." Then,
immediately following, is the expression, "Dan shall be a serpent
by the way." (Isaac Leeser's translation.)
In this prophecy Jacob does not say, as many seem to think,
that Dan in the last days shall become the ruler of the other
tribes of Israel; for the Eternal One has said, "Judah is my law
giver." But what Jacob does say is, that Dan as one of the tribes
of Israel shall render a verdict, or judge his people Israel.
How? Because he shall, like a serpent, leave his mark or trail,
that Israel may find it in the last days, and that they may say,
"There is one of the lost tribes of Israel." When this verdict
has been rendered, then Dan will have judged his people Israel.
It may be that the word Israel, as used in the prophecy above, is
used in its broadest sense, and includes both the house of Israel
and the house of Judah. We are inclined to this opinion, for
reasons which follow:
When Dan was born, Rachel said: "God hath judged me, and
hath also heard my voice, and hath given me a son; therefore she
called his name Dan." The word in Hebrew means "Judge," and
Daniel means "The judge of God." Thus Dan "judge," and El "God,"
hence Daniel, the judge of God. Thus Jacob in his last day's
prophecy concerning the tribe of Dan plays on their tribal name,
and says the judge shall judge, or, in other words, that Dan
shall Dan. What? Dan shall Dan! Yes; and he certainly has Dan-ed,
and Dan-ed, and Dan-ed, and kept on Dan-ing until he has given
abundant evidence to his people that he is one of the tribes of
Israel, for they now see the mark of his trail, i. e., DAN.
It is now more than two hundred and fifty years since a Danish
peasant, who, with his daughter, was following their plow in
their native country, when the daughter's plow turned up a bright
and glittering something, which upon examination proved to be a
golden trumpet. It was taken to the authorities, and, beyond all
doubt, identified as one of the SEVEN Golden Trumpets used in the
altar service of the temple at Jerusalem. This trumpet, which is
now in the National Museum at Copenhagen, is ornamented with a
lily and pomegranate - the lily being the national flower of
Egypt, and the pomegranate that of Palestine - thus showing the
half Egyptian and half Israelitish origin of the birthright
nation of which the tribe of Dan was a part.
Just before Moses died, he, like Jacob, gave prophecies
concerning each tribe in Israel, and of Dan he said "Dan is a
lion's whelp; he shall leap from Bashan." Bashan was on
Palestinean territory, hence Dan is to leap from that country,
but it is left for history to tell where that leap landed him.
And it is a well-authenticated fact that, after the coast
colonies of Dan and Simeon knew that their king and their
brethren were defeated, then they embarked in their ships and
fled to the islands of the sea which are to the northwest of
Europe. For the people who are known by all historians to have
been the first settlers of Ireland are called "Tuatha de
Danaans," which literally means "The tribe of Dan." These Danaans
of Ireland correspond to the Danaoi of the Greeks, and Latin
Danaus, and the Hebrew Dan.
The Lord, by the mouth of the Psalmist, declares that "He
breaketh (or driveth) the ships of Tarshish with an east wind."
As these Si-don-ians from the port of Si-don are driven, like
Ephraim, WEST by an east wind, they not only leave their trail
along the shores of the Mediterranean in Dens, Dins and Dons, but
on the Peninsula of Spain. Just before passing out through the
strait into the great waters they left a mark that remains unto
this day, i. e., Me-din-a Sidon-ia.
That Dan's leap landed him in Ireland is evident, for in
that island we find to this day Dans-Lough, Dan-Sower,
Dan-Monism, Dun-dalke, Dun-drum, Don-egal Bay and Don-egal City,
with Dun-glow and Lon-don-derry just north of them. But there is
also Din-gle, Dun-garven and Duns-more, which means "More Dan's."
And, really, there are so many more that we have no space for
them, except to mention Dangan Castle, where the Duke of
Wellington was born, and to say that Dunn in the Irish language
means just what Dan means in the Hebrew, i. e., a judge.
It is remarkable that there is not only a river Don in
Scotland, but also a river Doon, and that there is also a river
Don in England. Also that these countries are as full of Dans,
Dons and Duns as Ireland, for in them are not only such names as
Dundee, Dunkirk, Dunbar, Dunraven, and many others, but the name
of DAN, the son of Jacob, son of Isaac, son of Abraham, lies
buried in the name of their capital cities, i. e., E-din-burgh
and Lon-don. Surely Dan hath Dan-ed, or judged among his people,
and thus fulfilled the sure word of prophecy.
We are told that, in the days of Solomon, "Every three years
came the ships of Tarshish." Eight hundred and sixty years before
Christ we are told that Jonah went to Joppa, a seaport within the
borders of Dan, and found a ship going to Tarshish, and that he
took passage in it to go to Tarshish from the presence of the
Lord. Just how long the ships of Palestinean seaports had been
replenishing, or colonizing, the isles, even before the Assyrian
captivity of the ten tribes, is not known, but historians place
the time as early as 900 B.C. This gives abundant time for some
prince of the Zarah branch of Judah's family to have preceded
Israel to the isles, and to have had a large colony even before
the Birthright went to Assyria, an event which did not occur
until 721 B.C. That one of those princes did precede Israel to
the isles of the sea is evident; first, because God says he did,
and, second, because it is recorded in the Milesian records of
Ireland that the prince Herremon, to whom Tea Tephi was married,
was a prince o f the "Tuatha de Daanans."
Mark this! If that prince was a prince of the tribe of Dan -
and authentic history declares he was - then he was a prince of
the family of Judah, for there can be no Prince of Dan other than
a prince of the royal family of HIS RACE, and that family has but
one fountain head, i. e., Judah, the fourth son of Jacob and
Leah, to whom pertains the sceptre blessing.
But this rule seems to have worked both ways, for the family
ensign of Judah is a lion, and since one of his whelps (young
lion) went to the northwest isles with Dan, as a matter of course
the ensign of his family, the royal family, went with him. Thus
it became associated with the "Tuatha de Daanans," the tribe of
Dan, and in time found its way into their national seal. See the
accompanying cut.
The figure on this seal is described as "A Lion's Whelp with
a Serpent's Tail." The largest of these represent Denmark, and
the other two Norway and Sweden, which were at that time under
the dominion of Denmark.
..........
NOTE:
INDEED THE TRIBE OF DAN, PART OF THEM AT LEAST DID COME
TO IRELAND AND WERE THERE WHEN JEREMIAH WITH THE KING'S
DAUGHTER ARRIVED IN IRELAND. HENCE THE LINE OF JUDAH AND
THE THRONE LINE WERE CARRIED TO THE LAND OF GREAT
WATERS, THERE FOREVER IN THOSE LANDS OF IRELAND,
SCOTLAND, AND ENGLAND, TO PERPETUATE THE THRONE OF DAVID,
TO KEEP IT GOING ALL THE WAY DOWN TO THE SECOND COMING
OF CHRIST JESUS, WHOSE RIGHT IT IS, AS PROMISED BY THE
ANGELS WHEN TALKING TO MARY AND TELLING HER THAT THE
CHILD SHE WOULD BRING INTO THE WORLD WAS THE SON OF
GOD, AND TO HIM WOULD BE GIVEN THE THRONE OF DAVID.
Keith Hunt
To be continued
Judah's Sceptre and Joseph's Birthright #23Israel's New LandTHERE IS A PLAIN VERSE IN THE BOOK OF 2 SAMUEL THAT A
CHILD CAN UNDERSTAND. GOD TELLS US THAT HE WOULD APPOINT
A PLACE FOR ISRAEL - OBVIOUSLY A NEW PLACE AS IT IS
IN THE FUTURE TENSE, FROM THE LAND THEY WERE IN - THE
HOLY HAND. THIS ONE VERSES PROVES GOD WAS PLANNING TO
MOVE ISRAEL OUT INTO A NEW LAND. THE VERSE IS 2 SAMUEL
7:10 - Keith Hunt
......
by J.H. Allen (published in 1917)
ISRAEL IN THE ISLES
We must keep in mind the fact that the Lord cast Israel afar
off to the isles o f the sea, and then, through the prophet
Isaiah, commanded silence for a certain period, or until the
people should have renewed their strength. This same prophet, in
the first verse of the forty-ninth chapter, again addresses the
people who dwell in the isles as follows: "LISTEN, O isles, unto
me: and hearken, ye people from afar"; and then makes the
declaration: "Thou art my servant, O Israel, in whom I will be
glorified."
Israel, as we know, was cast out of her land for idolatry,
and Baal-ism was one of her chief idolatries. Before she was cast
out she seems to have acquired the habit of attaching the name of
the god Baal to places and cities, for on the ancient maps of
Palestine we find Baal-meon, Baal-gad, Baal-ath, Baal-shalisha,
Baal-tamar, Baal-peor, Bawl-hazor, Baal-zephon, Mt. Baalah, and
others.
But surely these people carried that same proclivity with
them to the islands, for in Ireland this name of the god Baal is
found just as frequently, if not more frequently, a circumstance
which shows that this idol was honored and worshipped by her
eastern colonists. The Rev. T. R. Howlett furnishes us with the
following list of Baal-it-ish names found in Ireland: Baal-yBai.
Baal-y-gowan, Baal-y-Nahinsh, Baal-y-Castell, Baal-y-Moni,
Baal-y-ner, Baal-y-Garai, Baal-y-nah, Baal-y-Con-El, Baal-y-Hy,
Baal-y-Hull-Ish, Baal-NahBrach, Baal-Athi, Baal-Dagon.
Regarding the evidence given by these names, Howlett says:
"These certainly are memorials of the Baal worship once
prevailing in Ireland. In them we have not only the name of Baal,
but its conjunction also with other Hebrew names. How can this be
accounted for, except as they were so called by emigrants from
Phoenicia and Palestine?
One thing that particularly marks the Hebrew origin of these
names is their attachment to places but not to persons. The
Canaanites and Phoenicians, attached the names of their gods,
Baal, Bal, Bel to persons, as Eth-Baal, Itho-bal, Asdru-bal and
Han-i-bal. These were family names among the heathen nations
surrounding Israel. In like manner, we find among the chosen
people the names of their God associated with and forming a part
of family and personal names; as 'El' and 'Jah,' in Isra-el,
Ishma-el, Lemu-el, Samu-el, Ezeki-el, El-isha, El-ijah. Baal
never found favor among the Hebrews as a personal name, though
used freely for localities. They gave it to their towns, but not
to their children. Its use in Ireland is proof of the Israelitish
origin of the earliest settlers - philological evidence of racial
unity."
But this custom of thus using the name of Baal has long
since passed away from the descendents of those who settled in
"INNIS PHAIL"--an Island Wonderful - and her sister isles. These
islands need no longer keep silent, for their people have renewed
their strength and thus the isles are yielding up their secrets.
Hence, we should not be surprised that the name of Baal is no
longer in the mouth of their people. By the mouth of the prophet
Hosea, whom the Lord used to declare that he would hedge up the
way of Ephraim Israel, so that she could not find her paths, he
also says: "I will take away the names of Baal-im (plural of
Baal) out of her mouth, and they shall no more be remembered by
their name." (Hosea 2:17.)
But just prior to this saying the Lord has given a prophecy,
of which this is but a part, the sequence of that which precedes
it, and which reads as follows: "Behold, I will allure her, and
bring her into the wilderness (the hitherto uninhabited country),
and speak comfortably to her heart (Margin). And I will give her
vineyards from thence (there), and the valley of Achor (sorrow)
for a door of hope; and she shall sing as in the days of her
youth, and as in the day when she came out of the land of Egypt.
And it shall be at that day, saith the Lord, that thou shalt call
me Ishi (my husband); and shalt call me no more Baali. For I will
take away the names of Baalim out of her mouth." All idolatrous
names were taken from the mouth of Israel, not so much because
they had reached that God-appointed place where they were to be
moved no more, and where the children of wickedness were not to
waste them as at the first, but because they had passed out from
their former sorrow through the door of hope, which was caused by
the fact that their Lord had spoken comforting words to their
hearts, and because she could look up in love to him and say,
"Ishi-my husband." The reason for this heart-experienced hope
will become clearer as we proceed with the prophetic history of
this people, whose centralization of racial life and power is in
those islands which are northwest of Palestine.
But in this same forty-ninth chapter of Isaiah, after
letting us know that Israel is located in the isles, the prophet
foretells some events in the future history of that island
nation. Among these predicted events we find the following: "Thus
saith the Lord, the Holy One: In the time of favour (grace) have
I heard thee, and in the day of salvation (the Christian era)
have I helped thee: and I will preserve thee, and I will appoint
thee, as a people of the covenant, to establish the earth, to
cause (thee) to inherit the desolate heritages."
In this quotation we have, for the sake of clearness,
followed in part both the King James and the Isaac Leeser
translations. The italicized phrase is from Leeser, and is
remarkable for its clearness, especially in its use of the
article 'a' before people, because Ephraim-Israel, although not
all the people, is distinctly a people, of the covenant; and as a
people of the covenant she is appointed to establish, people, or
cause to be inhabited, the desolate, uninhabited places of the
earth. These desolate localities are given to Israel as an
inheritance, and she has needed them in fulfilling the destiny of
the Birthright Kingdom of Israel - that of becoming many nations,
or a company of nations.
But we must now notice the word covenant, since it is used
in the phrase as a people of the covenant. The Hebrew word for
covenant is Beriyth, which in judges 8:33 and 9:4 is used as a
proper name, and, for that reason, it is simply transferred into
the English text without being translated. It is given there as
the name of one of the idols of Israel, namely: Baal-beriyth, and
means Baal of (the) covenant. Also the Hebrew words Ben-iysh
Yemiyniy are translated "Son of a man of Jemini. Thus Ben means
"a son"; Iysh, "a man," and Yemiyniy, Jemini. The anglicized form
of these words are Ben, ish and jamin, and, taken together, they
mean "A man of Benjamin, or a Benjaminite."
We have brought you through this group of words to show that
'ish' in Hebrew means a man. Now take the Hebrew word which is
translated covenant, which in its original form has no vowel, but
which in its Anglicized form retains the vowel 'i' to preserve
the y sound, and we have Brith, which joined with ish is
Brith-ish, and means "A covenant man." Today the BRITISH people,
or men of the covenant, are called Britons, and are dwelling in
the British Isles!!!
We are told that the people of Wales call themselves, in
ancient Welsh, "Bryth y Brithan," or Briths of Briton," which
means "The Covenanters" of "the land of the Covenant." The first
form of this phrase is almost vernacular Hebrew.
It is also unmistakably recorded in British history that the
earliest settlers in Wales and southern England were called
Simonii. They came by the way of the sea in the year 720 B.C.
At this time there was the greatest influx of the Tuatha de
Daanan to Ireland, and this synchronizes with the deportation of
the Israelites of the commonwealth of Ephraim to Assyria, and the
flight of Dan and Simeon from the seaports and coast country of
Palestine. That Simonii is the plural of Simeon we need scarcely
mention.
But all evidences of the fulfillment of this prophecy are
not philological, for Isaiah, still addressing the Israelites who
dwell in the islands, predicts the following: "For thy waste and
desolate places, and the land of thy destruction (the destruction
of their identity), shall even now be too narrow (pressed,
straightened) by reason of the inhabitants, and they that
swallowed thee up (the Assyrians) shall be far away.
The children which thou shalt have, after thou hast lost the
other, shall say again in thine ears: The place is too straight
(small, crowded, cramped) for me; give a place to me that I may
dwell." (Isa.49:I9-20.)
Here are a people called Israel who are living in the isles
of the sea. They have lost one company of people, and yet their
children say that the place is still too small, cramped and
crowded, because there are too many inhabitants for such a small
country. Consequently they ask the Mother Country to give them a
place also. Or, according to Leeser's translation, they say,
"Make room for me to dwell," and the Mother Country must do it,
because it is she to whom the Lord has given the desolate
heritages of the earth.
Mark this! It is also said of the mother country, or Mother
Israel, that she "lost" her first children before other of her
children asked for territory in which to dwell.
England is the only country on the face of the earth where
these conditions obtain. Her first child was called New England,
but she LOST it, and now together with that which, for various
reasons, has been annexed - is called The United States of
America.
But, after losing her American colonies, her work of
colonizing non-populated portions of the world kept right on;
until today through the power of these colonies she holds
possession of Prince Edward's Island, New Brunswick, Nova Scotia,
British Columbia, Vancouver's Island, New Foundland and Canada.
All of these are unitedly called the Dominion of Canada, and to
these are added the six States of Australia, New Zealand,
Tasmania, British India, the Fiji Islands and parts of Africa,
Egypt and China. So that now the sun never sets on the realm of
the United Kingdom.
(Remember Allen was writing in 1917 - Keith Hunt)
But we should expect this, and even more, for according to
Jer.31:9-10, the Israel which is located in the Isles is none
other than Ephraim, the Abrahamic Birthright People, of whom the
Lord says: "I am a father to Israel, and Ephraim is my first
born."
Ephraim, as we have shown, was the second son of Joseph. But
when the birthright blessing was given to Joseph in his sons,
Ephraim, the younger, was set before Manasseh, the elder. They
were to remain together, however, until they grew into a
multitude in the midst of the earth. After that they were to
separate; then Manasseh was to become a "great" people, or
nation, and Ephraim was to become "a multitude, or company of
nations."
The people in the British Isles did certainly grow together
until they became a multitude of people in the earth, and then
they separated. The separated people has become a great nation,
and those who were left in the isles have become a multitude of
nations. The government of the separated people is democratic,
the people in the isles still live, as they ever must, under a
monarchy, but the two peoples are, as Joseph's two sons were,
brothers; and they even call each other "Brother John" and
"Brother Jonathan." There are no other nations on earth who thus
brother each other.
The facts recorded above are also in fulfillment of another
prophecy given by dying Jacob concerning Joseph, which reads as
follows: "Joseph is a fruitful bough, even a fruitful bough by a
well (water), whose branches run over the wall." (Gen.49:22.)
An objector has said: "But I believe the words 'a multitude of
nations' means a multitude of different nationalities." If this
be the true meaning of these words, then surely England, with her
sixteen nations in British India, her Indians and Esquimaux of
British America, her Fiji Islanders and New Zealanders, and her
subjects of still other nationalities, which are absolutely too
numerous to mention - surely England is a multiplicity of
nationalities. Still we do not believe this to be the meaning of
the words under discussion, but we do believe that this fact of
England's thus ruling so many nationalities, and of America's
holding dominion over the Sandwich Isles, Cuba, Haiti, Porto Rico
and the Philippines is the fulfillment of a promise that Israel
shall inherit the lands and labor of the heathen, which is given
as follows:
"He brought forth his people with joy, and his chosen with
gladness: and gave them the lands of the heathen; and they
inherited the labour of the people; that they might observe his
statutes, and keep his laws. Praise ye the Lord." (Psa.
105:43-45.)
The Bible follows Anglo-Saxon conquests, and some of the
people in all these nations both receive and keep the law of God.
We must remember that Ephraim and Manasseh, as the represent-
atives of the house of Joseph, both together received the
birthright blessing under the hands of the dying patriarch, and
that since they thus jointly hold the birthright blessing, even
though Ephraim was set before Manasseh, we may expect that they
shall hold many of its blessings in common. Take, for instance,
the blessing pronounced upon the land of Joseph, as given by
Moses on the day of his death, which is only an enlarged edition
of that which was given by Jacob on the day of his death, and
which is as follows: "And of Joseph he said, Blessed of the Lord
be his land, for the precious things of heaven (rain), for the
dew, and for the deep (ocean) that croucheth beneath (his
vessels), and for the precious fruits brought forth by the sun,
and the precious things put forth from moon to moon, and through
the chief (best) things of the ancient mountains, and for the
precious things of the everlasting hills, and the precious things
of the earth and the fullness thereof, and for the good will of
him that dwelt in the bush: let this blessing come upon the head
of Joseph, and upon the top of the head of him that was separated
from his brethren. His glory is like the firstling (firstborn) of
his bullock, and his horns are like the horns of an unicorn (the
unicorn is in the national seal of England) with them he (Joseph)
shall push the people together to the ends of the earth; and they
are the ten thousands of Ephraim, and they are the thousands of
Manasseh." (Deut.33: I3-I7.)
This promise of wealth on land and sea, of abundant
harvests, of rare gems and precious stones, of the richest and
the greatest mining interests in the world, is fulfilled in
England and America. It is also true that these nations, not only
push the aborgines of their possessions into the ends, or
corners, of their countries, but they also push the people of
other nations with whom they war into corners. Concerning America
and her aborigines, we need only say, "Lo, the poor Indian," and
ask, Where is he? And then ask the same question concerning the
aborigines of the countries which fall into the hands of England.
Just here the alien testimony of the Russian Vernadsky is
pertinent. He says, "Britain is a spider whose web encompasses
the whole world within her own dominions. She has all the
resources of all the continents. Her empire is stronger and
vaster than any coalition of other states. She is a standing
menace to all other powers, and her increasing strength is
destructive to the balance of power. Nevertheless, unsatisfied
and insatiable, she is grasping for more territory. Yesterday she
seized Fiji; the day before she took the Diamond fields; today
she annexed Transvaal, and tomorrow she will clutch Egypt. It is
only too clear that the power of Britain is too great to be
compatible with the general safety, and that the aggressive
empire, unless speedily checked, will establish a universal
dominion over all the people of the earth."
Our reply to this expressed fear concerning Britain's
"universal dominion," is that England alone will not gain this,
but that England and America will yet form an alliance and that
then they shall push the people to the ends of the earth, for it
is foretold that they, Ephraim and Manasseh, "together" shall do
Israel in the Isles this, and also that, "Israel shall blossom
and bud, and fill the face of the whole WORLD with fruit." (Isa.
27:6.) The fulfillment of these promised blessings, which were
pronounced upon the land of Joseph, by the people in the isles
and their "separated" brother, is the cause of the fulfillment of
another prophecy given by Isaiah concerning this same people,
which is as follows: "Be still, ye inhabitants of the isle; thou
whom the merchants of Zidon (Palestinean seaport), that pass over
the sea have replenished. And by great waters (same place as in
Ezekiel's riddle) the seed of Sihor, the harvest of the river is
her revenue; and she is the mart o f nations."
The Sihor is a river in Egypt. Israel dwelt in Egypt for
four hundred and thirty years, hence they were formerly from
Egypt, latterly from Palestine, now in the isles of the Great
Waters!!! Moreover, the birthright holders were born Egyptians.
Thus the Lord says, "When Israel was a child, then I loved him
and called my son out of Egypt." It is for these reasons that, in
the Bible, the Ephraim Israelites are in two places called
Egyptians.
This fact of calling Israel out of Egypt is doubly true in
the case of Israel; first in the fact that when Israel was a
child (a young nation), the Lord called her out of Egypt; second
in the fact that the Lord's son, Ephraim his first born was
called out of Egypt. This was also true again, after the flight
of Joseph and Mary into Egypt with the babe under the protection
of an angel, for it is again written, "Out of Egypt have I called
my son."
But there is another prophecy in Isaiah which has been most
wonderfully fulfilled in the history of Ephraim and his brother
Manasseh, i. e., England and America, the long lost house of
Joseph. It is the following: "The Lord sent a word into Jacob,
and it hath lighted upon Israel. And all the people shall know,
even Ephraim, and the inhabitants of Samaria." (Isa.9:8-9.)
Here we have the names of Samaria-Ephraim-Israel, the
birthright kingdom, used prophetically. In connection with these
names is the fact that the Lord sent a word to Jacob, and that it
lighted not upon Judah, but upon Israel, and that all the people
of Ephraim "shall know" this.
Hear this!
"Ye chosen seed of Israel's race Ye ransomed from the fall!"
Again we say, hear this! "In the beginning was the WORD, and
the Word was with God, and the WORD was God. The same was in the
beginning with God. All things were made by him; and without him
was not anything made that was made. In him was life; and the
life was the light of men. And the WORD was made flesh, and dwelt
among us full of grace and truth. He came to his own (Judah) and
his own (the Jews) received him not." So he said to his
disciples, "Go to the lost sheep of the house of Israel." Christ,
the Divine WORD was "SENT" "into Jacob," bringing life, light,
grace, and truth, but Judah rejected the word sent from God, so
it lighted upon Israel. Thus, the Apostle Paul, who was brought
up at the feet of Gamaliel, and who was raised a Pharisee of the
strictest sort, understood himself perfectly, when he said,
"Israel (as a whole) hath not obtained that which he seeketh for;
but the election hath obtained it, and the rest (Jewish-Israel)
were blinded." Who, "as concerning the gospel are enemies; but as
touching the election are beloved for the fathers' sakes." Hence,
"blindness in part (or blindness to a part) is happened to
Israel, until the fullness of the Gentiles be come in."
But of that part of the elect race which is appointed to be
the recipients of the Word which God sent. Paul says, "There is a
remnant according to the election of grace," and it is the people
who belong to the election of grace, that follow the colonies of
that elect race, and plant the standard of the gospel of the
grace of the Son of God among the nations of the earth. Thus the
Messianic promise, which the Lord made to Abraham, that in his
seed all the nations of the earth should be blessed, has received
a double fulfillment, in that those who carry the message of the
One Seed, are also the seed of Abraham. This is true either
nationally or spiritually, for all who have been baptized into
Christ have put on Christ, are Abraham's seed and heirs according
to the promise. And it is also true that the Anglo-Saxons are
pre-eminently the evangelists of the world.
..........
NOTE:
YES A DUAL PROPHECY. THE ELECT BY GRACE, THE UN-BLINDED,
HAVE AT FIRST, BEEN THE PEOPLE OF THE ANGLO-SAXON-CELTIC
RACE. THEY LIKE NO OTHER PEOPLE HAVE GIVEN THE BIBLE TO
THE WORLD, TO THE GENTILE NATIONS, NEAR AND FAR. THIS
TRUTH IS ON THIS WEBSITE UNDER MANY VARIOUS STUDIES,
UNDER THIS SECTION OF "HISTORY."
IT IS RECORDED IN HISTORY THAT THE FIRST NATION TO
DECLARE CHRISTIANITY AS ITS NATIONAL RELIGION WAS BRITAIN.
AND IN MODERN TIMES THE BRITISH COMMONWEALTH AND THE
UNITED STATES OF AMERICA, HAVE GIVEN THE BIBLE TO MOST
OF THE WORLD, THROUGH MANY OF ITS BIBLE CHARITIES.
TRULY THE PROPHECY BY GOD IN 2 SAMUEL 7 HAS COME TO
PASS. ISRAEL WAS GIVEN A NEW LAND OUTSIDE OF THE HOLY
LAND.
Keith Hunt
To be continued
Judah's Sceptre and Joseph's Birthright #24A Few More IdentitiesTHERE IS A PLAIN VERSE IN THE BOOK OF 2 SAMUEL THAT A
CHILD CAN UNDERSTAND. GOD TELLS US THAT HE WOULD APPOINT
A PLACE FOR ISRAEL - OBVIOUSLY A NEW PLACE AS IT IS
IN THE FUTURE TENSE, FROM THE LAND THEY WERE IN - THE
HOLY HAND. THIS ONE VERSES PROVES GOD WAS PLANNING TO
MOVE ISRAEL OUT INTO A NEW LAND. THE VERSE IS 2 SAMUEL
7:10 - Keith Hunt
......
by Allen (1917)
A FEW MORE IDENTITIES
In Ezekiel's riddle concerning the kingdom of Israel which
is in the northwest isles of the sea, that fruitful land by the
great waters to which those two ships of Dan carried their royal
passengers, we are told that the kingdom became a green tree
after the royal pair were united and placed on the throne in the
height of Israel, and that it became a goodly cedar. Of that tree
it is said, "Under it shall dwell all fowl of every wing; in the
shadow of the branches thereof shall they dwell."
All understand, of course, that the prophecies of this
riddle are given in veiled language, mostly metaphor, but we know
of no prophecies in all the word of God that have been any more
perfectly fulfilled than those of this riddle, and we affirm that
there can be found no race on the face of the earth in which the
conditions, as given in the above, are so completely fulfilled as
in the Anglo-Saxon race; first in England and her colonies, and
then in America.
"Fowl of every wing," i. e., people of every nation, all
dwelling under the royal cedar, whose scions came from Lebanon
(Palestine territory), or under the extended shadow of its
branches; that is, directly under the central power, or under the
dominion of one of its protectorates, or else under the
protection of the separated brother of the house of Joseph, i.
e., Manasseh, the brother of Ephraim, or America, England's
brother nation.
The fact that these two nations have with them in their home
country so many people of other nationalities has been used as an
argument to prove that it is not possible for the Anglo-Saxons to
be the lost house of Israel; but the very fact that this is so,
and that men of other nations can come among us, take out their
naturalization papers, become citizens, and have equal rights
with those who are home-born, has on its very face the proof that
we are Israel. For the Lord gave commandment unto Israel saying,
"When a stranger shall sojourn with thee he shall be as one that
is born in the land. One law shall be to him that is home-born,
and unto the stranger that sojourneth among you." (Ex.12:48-49.)
The political conditions mentioned above do obtain in Anglo-Saxon
countries, and in no other countries of the world.
The reason given for the establishment of the law that
permitted stranger to become as home-born citizen in Israel, is,
that they were strangers in the land of Egypt; as before them
Abraham their father was a stranger in the land of promise. The
fact that this law prevailed in Israel, and that it is the law in
all Anglo-Saxon commonwealths, shows that they are one and the
same people, and accounts for the following state of affairs in
Ephraim, which we must remember is the representative name of the
house of Joseph "Ephraim, he hath mixed himself among the people;
Strangers (foreigners) have devoured his strength, and he knoweth
it not." (Hosea 7:8-9.)
Foreign labor, anarchy,* and Romanism 1 In both England and
America many of these strangers are naturalized and become as
home-born, only that they may secure official authority, power,
and prestige in their affairs of state so as to help the
noncitizen foreign hordes to devour the strength of their
government, and yet, apparently, they know it not.
Surely, these identities, as given above, are some of the
"waymarks" which the Lord commanded Ephraim-Israel to set up.
(Jer.30:20-21.) But there are yet others.
We have certainly made it clear, that the Tuatha de Danaans
of northern Ireland were those of the tribe of Dan who belonged
to the seacoast colony, or at least that part who abode in their
ships and thus escaped. But where Dan is there Israel must be
also, for Dan was a part of Israel, and was to judge or Dan his
people, as one of the tribes of Israel. It is a well
authenticated fact of history that the Milesians, or Scots,
inhabited the north of Ireland as well as the tribe of Dan, that
they were the same race of people, and that the word Scots means
wanderers. Prof. Totten says: "Scythopolis has been traced to
Sikytopolis (city of Siccuth), a corruption of Succoth, or
Scothotti, the city of the Scots, Scyths,
......
*Since these words were written the President of the United
States, William McKinley, has fallen a victim to Anarchy.
......
Sacs, or wanderers, i. e., "dwellers in booths." When Ephraim
was cast out, Hosea declared, "they shall be wanderers among the
nations," and this is in harmony with Amos, who says that they
should be sifted through the nations, as corn is sifted through a
sieve, and yet not one grain, or stone (margin) was to fall to
the ground. Hence, they were to wander through the nations until
they reached the isles of the sea, that God-appointed place for
his people, where their enemies should not waste them, and where
they should renew their strength.
But where Israel and Dan are, there, too, must the Canaanite
be, and it is a well-known fact that the settlers of southern
Ireland are a vastly different people from those of northern
Ireland, and that the difference is in their origin, for they
sprang from a different race. Moses said to Israel: "But if ye
will not drive out the inhabitants of the land before you; then
it shall come to pass that those which ye let remain of them
shall be pricks in your eyes and thorns in your sides, and shall
vex you in the land wherein ye dwell." (Num.33:55) The Lord also
said, "If ye do in anywise go back and cleave unto the remnant of
these nations, even those that remain among you, and shall make
marriages with them, and go in unto them, and they to you; know
for a certainty that the Lord your God will no more drive out any
of these nations from before you; but they shall be snares and
traps unto you." (Josh.23:12-I3.)
The Philistines most certainly did become a snare to the
tribe of Dan, for they were the first tribe of Israel to
fraternize with them, and the first who joined with them in the
worship of their god Baal. Simeon soon joined with them, and so
eventually did both Israel and Judah.
The evolution of the name of this Canaanitish nation is from
Philistine to Phoenician, then Phenesian, then Venetian, and then
Fenian. The Fenians of Ireland boast of their Phoenician origin,
had the sixteen letter alphabet, and many evidences to justify
their claim. These people lived with Dan and Simeon in Palestine,
and came with them to Ireland. They are still "hewers of wood and
drawers of water," and certainly "thorns in the sides and pricks
in the eyes" only of England and America. This is the vexing
"Irish question." For, "These are the nations which the Lord
left, to prove Israel by thorn." (Judges 3:1.)
The physiognomy of Israel must be different from that of the
Jews. We must remember that although Benjamin was with the
kingdom of Judah, they were the children of Rachel, and that they
differed much from the characteristic Jew. both in looks and in
speech. The Galileans were Benjaminites; hence all the apostles
of Christ, except Judas, were Benjaminites, for they were
Galileans; and while Christ was in the judgment Hall, some of
those who stood by said to Peter, "Surely thou also art one of
them, for thy speech betrayeth thee." Also Esther, that lovely
daughter of the captive people, and Mordecai, that "Jew of the
Jews," could pass in and out of the palace of Ahasuerus, and not
betray the fact that they were of Abrahamic blood, because they
were Benjaminites. (Esther 2:5-10-20.)
If these differences were noticeable in the case of those
tribes, which differences lay in the fact that they were only
half-brothers, how much more so would they be in the case of the
house of Joseph, who were still further removed from Judah, in
that they were half Egyptian! Hence, the Abrahamic origin of the
Anglo-Saxon has not been disproved, when its opponents assert
that we do not possess "crooked noses." But we assert that, if
they had the same "shew of countenance" that is peculiar to the
Jewish people, they could not be the house of Joseph. But we
Saxons get our straight noses from our royal Egyptian ancestor.
We say royal Egyptian ancestor, because Joseph married Asenath,
the daughter of Poti-pherah, Prince of On, instead of a "Priest
of On," as you may see by consulting the original reading of
Genesis 41:45, whereas the Saxon has neither a decided aquiline
nose, or its pronounced opposite, the Egyptian acute angle, but
he has an exquisite Egyptio-Jacobic blend, which is much more
handsome.
(I doubt very much indeed that the "southern" Irish, for the most
part, are not Israelite, but Gentiles. There may be some Gentile
blood in them, but I would say the vast majority of Irish - north
and south - are Israelites - Keith Hunt)
It has been made clear to our readers that Omri, the sixth
king of Israel, built the city of Samaria, the third and
permanent capital of Israel, and that eventually the entire
country, formerly called "All Israel," became known as Samaria,
because that was the name of its capital; also that Samaria
became one of the national names of Israel, and is so used in
some prophecies concerning them. Hence Omri is regarded as the
real founder of the kingdom of Samaria, and Samaria-Israel was
often referred to by other nations as the House of Omri.
When Shalmanesar, the king of Assyria, who led Israel into
captivity, made a record of that captivity on the tablets of
Assyria, he called them the House of Omri (Beth Khumree); also
when Israel was confederate with Resin, king of Syria, and went
against the Jews, and the Jews besought Tiglath-Pilesar, who was
at that time king of Assyria, to become their confederate, he
also in his records referred to Israel as the Beth-Khumree. In
the annals of Sargon, who was also a king of Assyria (Isa.20:1),
successor of Shalmanesar, and predecessor of Senacharib, Israel
is called Beth Khumree (House of Omri), and their capital city
Khumree. On the Nimroud obelisk, "Jehu, the son of Omri," is
written "Yahua-abil-Khumree." Prof. Rawlinson, who does not
believe this truth we are enforcing, says: "Jehu is usually
called in the Bible the son of Nimshi - although Jehosaphat was
his actual father (2 Kings 9:20), but the Assyrians, taking him
for the legitimate successor to the throne, named as 'his father,
or rather ancestor, 'Omri,' the founder of the Kingdom of Samaria
- Omri's name being written on the obelisk, as it is in the
inscriptions of Shalmanesar, where the Kingdom of Israel is
always called the country of 'Beth Omri.' Dr. Hincks also says
'The title, Son of Omri,' is equivalent to that of King of
Samaria, the city which Omri built, and which was known to the
Assyrians as Beth Omri, or Khumri."
The tribes of both Dan and Simeon belonged, of course, to
the Beth Khumree, when used as meaning the Kingdom of Omri, or
Samaria. Simeon seems to have clung to this name far more
tenaciously than did Dan, for they still call themselves and
their country Kimry. Saville says: "This name Kymri, or Cymry, as
it is more commonly written, is in reality the plural of Kymro,
meaning a Welsh-man, and the country of the Kymry is called by
themselves Khymru, which has been Latinized into the well-known
name of Cambria. The letter v in the Welsh language has two
powers, and both these powers are active in the word Kymry. This
letter v sounds as u, except when it stands in the last syllable
of a word, and then it has the sound o f the Italian i or the
English ee! Hence, the correct pronunciation of the country of
Wales, or land of the Cymry, in its ancient tongue would be as
near as possible to the names Kumree, Khumree, or Kumri."
Thomas Stephens, in the preface to his "Literature of the Kymry,"
says: "On the map of Britain, facing St. George's Channel, is a
group of counties called Wales, inhabited by a people distinct
from, and but very imperfectly understood by, those who surround
them. Their neighbors call them Welsh-men. Welsh or Walsch is not
a proper name, but a Teutonic term signifying 'strangers,' and
was applied to all persons who were not of that family: but the
proper name of these people is Kymry. They are the last remnant
of the Kimmerioi of Homer, and of the Kimry (Cimbri) of Germany.
From the Cimbric Chersonesus (Jutland) a portion of these landed
on the shores of Northumberland, gave their name to the county of
Cumberland, and in process of time followed the seaside to their
present resting-place, where they still call themselves Kintry,
and give their country a similar name. Their history, clear,
concise and authentic, ascends to a high antiquity. Their
language was embodied in verse long before the languages now
spoken rose into notice, and their literature, cultivated and
abundant lays claim to being the most ancient in modern Europe."
Thus we find that the Khumree, Kumri, Kimry, Cumbre, Cimbri,
or Cambrians, as the name is variously called in different
tongues, were strangers and wanderers among the nations until
they settled in the isles of the sea with the rest of their
brethren, the Brith-ish or covenant people.
"Herodotus, the 'Father of History,' tells us much about the
Khumbri, a people who, in his day, dwelt in the Crimean peninsula
and thereabout. He particularly notes that they had come into
that territory from Media, which he remarks was not their
original home or birthplace." - Our Race.
We have thus conclusively followed the word Khumree, for the
reason that the people who are known as Angles, Saxons, Danes,
Celts or Kelts, Jutes, Scots, Welsh, Scyths (or Scythians), or
Normans can trace themselves back to Media-Persia, but no
further, and find their ancestors in the Khumree, at the place,
and at the very time, when Israel was losing her identity and was
actually known in the history of that country as the Beth
Khumree.
We cannot take time or space to deal with the origin of all
the above names, but we feel that we must say something
concerning the name Saxon, as it is the most general name of the
race - really the present generic name of the house of Joseph.
It seems to be a well-known Hebraism, and for some reason it
certainly was a very common custom among the Israelites, to drop
the first letter of a proper name. Bible examples of this custom
are: Oshea, other-wise Hoshea; Hagar, otherwise Agar; Jachan,
otherwise Achan; Heber, otherwise Eber, etc. Scholars tell us, if
we have caught their thought, that this Hebrew idiom is peculiar
to the possessive case, and also to allow the introduction of an
affix.
When Jacob transferred the birthright to the sons of Joseph
he, with one hand resting on the head of each, prayed: "Let my
name (Israel) be named on them, and the name of my fathers
Abraham and Isaac." The birthright kingdom did, as we have seen,
inherit the name of Israel, and also that of Isaac. For Amos
says: "And the high places of Isaac shall be desolate, and the
sanctuaries of Israel (Bethel and Dan) shall be laid waste, and I
will rise against the house of Jeroboam with the sword." (Amos 7:
9.) Here we have Isaac, Israel and the house of Jeroboam used as
interchangeable names for the ten-tribed kingdom. Amaziah also
says to Jeroboam, the king of Isaac-Israel: "The Lord said unto
me, Go, prophesy unto my people Israel. Now, therefore, hear thou
the word of the Lord, (but) thou sayest, Prophesy not against
Israel, and drop not thy word against the house of Isaac." (Amos
7:16.)
Thus the name of Isaac was named upon the house of Joseph,
and it is true, both in race and name, that, "in Isaac shall thy
seed be called." It seems that the Jews had a preference for the
name of Jacob, but Israel clung to the name of Isaac, especially
after they were taken into captivity; they dropped the name of
Israel and called themselves "Saac" - Saxae, or Saxae, as per
Latin derivation - which is nothing more or less than the Hebrew
name of Isaac, from which the initial letter 'I' has been
dropped.
It is now a well-authenticated fact that the word Saxon is
derived from the Hebrew name of I-saac, together with an affix
which means sons of. Prof. Totten says: "In most of the Eastern
languages 'sons of is written 'sunnia.' It is equivalent to the
Scottish 'Mac' and the English and Irish 'Fitz'--Mac Donald, son
of Donald; Fitz Henry, son of Henry. So, in the distant home of
our ancestors, Saac-Sunnia means sons of Isaac. Stambul is formed
of Istambul by dropping the prefix I, and so the Saxon is a
direct descendant of our father Isaac. Dr. W. Holt Yates accepts
this derivation of the Saxon name as positive, and the Rev. W. H.
Poole, D.D., speaks of it as follows: "It is a little curious to
glean from the ancient nations and from the stone monuments of
the early times the various forms in which this word is to be
found. I will here insert a few from a list of my own gleaned
from ancient history, thus: Sons of Isaac, Sons of Saac,
Saac-Sunnia, Saac-Suna, Saac-Sena Sacaa-pena, Esakska,
Sacae-Amyrqui, Beth-Sakai (House of Isaac), Sunnia-Sakai,
Sakai-Suna, Saca-Suna, Sacae-Sunnae, Sackisina, Sakaa-Sunia,
Saca-cine, Saka-Suna, SacasSani, Sakas-Saeni, Saxi-Suna,
Sach-Suni, Sachi, Sacaa, Sakah, Saachus, Saacus, Sacho, Saxo,
Saxoi, Saxonia, Saxones, Saxae, Sach-sen, Sack-sen, Saxesen,
Saxone, Saxony, Saxon." - "Our Race."
Concerning the etymology of the word Saxon, Yatman says:
"Its history is as follows: The Persians used the terms Sacae and
Scythian as convertible, whether from a corrupt rendering of one
from the other or because the Sacae, a great tribe of Scythians
(wanderers) bordering upon them, were so called by a tribal name.
Of the fact of the identity of the Sacae and the Scythians there
is not the shadow of a doubt, and it is clear that these people
called their country Sacasena. It is equally clear that the
Saxons of England were the Scythians or Celte-Scythians. Their
geographical position in Europe is accurately described by
Plutarch, Tacitus, Ptolemy, and other authors."
To this testimony all the historians agree. Strabo asserts
that the most ancient Greek historians knew the Sacaea as a
people who lived beyond the Caspian Sea. Diodorus says: "The
Sacaea sprung from a people in Media who obtained a vast and
glorious empire."
Ptolemy finds the Saxons in a race of Scythians, called
Sakai, who came from Media.
Pliny says: "The Sakai were among the most distinguished
people of Scythia, who settled in Armenia, and were called Sacae-Sani."
Albinus says: "The Saxons were descended from the ancient
Sacae of Asia."
Prideaux finds that the Cimbrians came from between the
Black and Euxine (Caspian) seas, and that with them came the
Angli.
Sharon Turner, the great Saxon historian, says "The Saxons
were a Scythian nation, and were called Saca, Sachi, Sakai,
Sach-sen."
Gawler, in "Our Scythian Ancestors" (Page 6), says: "The
word 'Saacae,' is fairly and without straining or imagination,
translatable as Isaacites."
But why has it been necessary for the historians of these
various nations thus to trace this name, search records, tablets
and monuments, and hunt for the origin of the Anglo-Saxons? Are
they an obscure people? Are they a feeble nation? Are they an
ignorant folk? Are they an uncivilized race? No; they are
diametrically opposite to all this. They are in every way the
greatest race on earth, but they do not know where they
originated, nor who were their ancestorsthey are lost.
Some of these historians whom we have quoted do not agree
among themselves as to the origin of the Saxons, but belong to
different schools of contention, and are wrangling over the
question whether these lost people belong to the Aryan, or to the
Semitic race. The only use which we have, just here, for their
contention is to show that they all trace the Saxons to the very
place where the captive ten tribes of Israel were deported by
Shalmanesar, the King of Assyria. These same historians also show
that the Sax-ons sprang into existence, in so far as their modern
and mediaeval history is concerned, about three years after the
Israelites were taken to that country, and that there they lose
them and can trace them no further.
Since both the Saxons and Samaritan-Israelites are lost, and
since those Israelites are the sons of Isaac, and were so called
in sacred history, and since both people bear the name of their
father I-saac, we have no hesitancy in saying that they are one
and the same, and that the lost are found. And since these people
have been told that they were not the chosen people of God, we,
together with many others, now declare unto them that they are
the natural children of Abraham, the national sons of God.
It is a most significant fact, that Lia-F-aid, the name of
the Bethel stone, is the same, whether read from right to left,
as the Hebrews do, or whether it is read from left to right, as
the Saxons do. Also, the word has just seven letters (the perfect
number), and if we start with the fourth (the human number), or
central letter, and read from that, either to the right or to the
left, we have in both instances the same word, i. e., f-a-i-1, in
which if we use ph for the f sound, we have that Hebrew word
wonderful, which is one of the names of the Messiah. Or if we
start either with the right or left, read to the central letter
and then back again to the place from which we started
(l-i-af-a-i-l), then we have the full name of Liafail.
In a former chapter, when quoting from Irish chronicles
concerning Liafail, we showed that one form of the word, or one
of its names, was written Leagael. This word has the same
peculiarities as that of Liafail in that it also has seven
letters, and that when it is read either from left to right or
from right to left, it is the same word, or by beginning either
to the right or left and reading to the central letter, and back
again, we still have Leagael, and by beginning with the fourth,
or central letter, and reading either from left to right as the
Saxons do, or from right to left, as the Hebrews do, we have in
each case the same word, i. e., gael.
This word gael is a Hebrew word, and yet it is absolutely
one of the most important words in all the history of the Saxon
people; for it is the name of that tongue, speech, or dialect,
which is the very root of the "King's English," as that language
is sometimes called, which is now known as the mother tongue of
the Saxons, but which evidently is not the original language of
that race, for it is only several hundred years old, and these
historians from whom we have quoted trace them back along the
line of history for two thousand five hundred and twenty years.
The fact of this change in the language of the Saxons, as the
years have been rolling by, dovetails into the history of
Ephraim-Israel as foretold by the prophet Isaiah, who in the
first verse of the twentyeighth chapter says: "Woe to the crown
of pride, to the drunkards of Ephraim." Remember we are not
dealing with a race of saints, but with a people who have largely
gone away from their God, although to begin with, they were a
people who were "wholly a right seed." Nationally speaking, while
other nations are opium eaters, and have other vices which cling
to them as a people, the Saxons are the drunkard nation of the
earth. Great Britain, in drunkenness, is worse than America; but
America is bad enough in this respect to be so recognized by the
more temperate nations of the world. But our chief object in
giving this quotation is to show that the prophet was addressing
Ephraim, of whom he further says: "For, with stammering lips and
another tongue, will he (the Lord) speak to this people." The
Hebrew word, which in this text, is translated 'stammering' is
that word 'Gael.'
It is a remarkable fact that Young in his "Analytical
Concordance" gives us the word Leag, as the original Hebrew word,
while Strong in his "Exhaustive Concordance" gives us the equally
correct word Gael, from the same Hebrew word. But be it Leag to
the Hebrew or Gael to the Saxon, it is the same word to the same
people, which they have reversed and given to their newer
language, which is called the Gael, or Gael-ic tongue, which is
not only the foundation of the English language, but is yet
spoken in its primitive simplicity in many places in Wales,
Scotland and the north of Ireland.
Wa-els is only another form of Gaels, and the people whose
language was called Gael were themselves often called Gaels. At
first when a person needed to speak of but one of these people,
the custom was to say "One Gael," but as the language changed,
the form of one changed to 'an' before a vowel sound, and to 'a'
before a consonant sound. Thus one Gael became Angael. And since
the Hebrew word 'ish' means man, we can understand how things
would get a little mixed, and how very easy would be the
evolution from ANGA-EL-ISH-MAN to AN ENGLISHMAN.
Also, since these same people were called Angli, and Sax-es,
the combination and evolution of these names into Anglo-Saxon
would be inevitable.
....................
To be continued
Judah's Sceptre and Joseph's Birthright #25A Study in ScarletTHERE IS A PLAIN VERSE IN THE BOOK OF 2 SAMUEL THAT A
CHILD CAN UNDERSTAND. GOD TELLS US THAT HE WOULD APPOINT
A PLACE FOR ISRAEL - OBVIOUSLY A NEW PLACE AS IT IS
IN THE FUTURE TENSE, FROM THE LAND THEY WERE IN - THE
HOLY HAND. THIS ONE VERSES PROVES GOD WAS PLANNING TO
MOVE ISRAEL OUT INTO A NEW LAND. THE VERSE IS 2 SAMUEL
7:10 - Keith Hunt
......
by Allen (1917)
A STUDY IN "SCARLET"
In giving further proof concerning that prince of the
scarlet thread, whom historians tell us was married to Tea Tephi,
the Eastern princess, we know of nothing that will be so helpful,
satisfactory and convincing as to give his genealogy; beginning
with his fathers, Juda and Zarah, and come down from father to
son until we reach him. We are able to do this, but only because
Prof. Totten has faithfully scanned the pages of ancient and
modern history, and as a result has compiled and given to the
world the genealogy of the Zarah branch of the royal family,
which was exalted to the throne when the breach was made in the
line of Pharez in the days of Zedekiah.
Culling from a genealogical diagram found in No. 5 of "Our
Race" we have the following: Judah, begat Zarah; Zarah, begat
Ethan; Ethan, begat Mahol; Mahol, begat Calcol; Calcol, begat
Gadhol; Gadhol, begat Easru; "Easru," begat "Sru;" Sru, begat
Heber Scot; Heber Scot, begat Boamhain; Boamhain, begat
Ayhaimhain; Ayhaimhain, begat "Tait;" Tait, begat Aghenoin;
Aghenoin, begat Feabla Glas; Feabla Glas, begat Neanuail;
Neanuail, begat Nuaghadh; Nuaghadh, begat Alloid; Alloid, begat
Earchada, Earchada, begat Deagfatha; Deagfatha, begat Bratha;
Bratha, begat Broegan; Broegan, begat Bille; Bille, begat Gallam
(or William, the conqueror of Ireland); Gallam, begat Herremon,
(who married Tea Tephi) and "Heber" and Amhergin his two
brothers.
Of course, it is impossible to give Prof. Totten's argument
by which this genealogy can be verified, but we can call
attention to a few straws, which, you know, show which way the
wind blows.
First, you will notice that we have italicized some of these
names, two of which are Heber, and one Tait. In giving this
genealogy we have given the direct line from father through only
one son, but some of these men were the fathers of more than one
son. Sru, for instance, the father of Heber Scot, had two other
sons. Tait, who begat Aghenoin, had a son by the name of Heber.
The fact that there are three Hebers in this branch of the royal
family is most significant, for that is the name from which comes
one of the national names of their race, i. e., Hebrews.
Also, we have told our readers of the confusion which most
students of history find in trying to straighten out the history
of Ireland, but it is generally conceded that there are two
distinct phases to the Hebrew story of Ireland. The one is that
concerning Jeremiah and the king's daughters, and the other is
that which is told in the Milesian records, in which we have the
story of the prince who married one of Jeremiah's wards. The
Milesian story takes its rise in Egypt and Palestine amid the
scenes of Israel's infancy.
Now we are ready to call your attention to two other names
in the genealogy of Zarah's royal house, which we have
italicized, i. e., Easru and Sru, for in the Milesian records the
descendants of these men, and some of their predecssors, were
called by a name which to this day means the children of the Red
(or scarlet) Branch.
The prince in the Bible story, as given in Ezekiel's riddle,
is called a young twig, and the highest branch of the high cedar,
and, after Zedekiah's sons were slain, it was not possible to
find a prince who was eligible to sit on that throne unless he
belonged to the line of the scarlet thread, for the other line,
from which Christ came, was with the Jews in Babylon. Hence these
children of the "Red Branch" must have belonged to the
Scarlet-thread branch of the royal family. The Milesian records
also call them "Curaithe na Cruabh ruadh," the "Knights of the
Red Branch."
"The term Milesian is derived from the mediaeval title of
Gallam, the conqueror of Ireland, who was called Milesius, or the
Milesian, i. e., the soldier, a term derived from the Latin
miles, whence we derive our word militia."---Totten.
"Furthermore, these knights of the Red Branch, of whom
Gallam, the conquering Milesian, was one, called themselves
Craunnogs, or 'the crowned.' The true meaning of their name is
'Tree tops,' for it comes from words common to all dialects:
craun 'a tree,' and og 'a tuft' or 'termination.' We use the same
word for a 'crown,' as they did, and the very use of it in common
language would be enough to verify this identity of race were
there not other reasons in their history and legends to establish
it conclusively."---Totten.
One hundred years ago Joseph Ben Jacob, a Gelt, and a
Catholic, in a work called "Precursory Proofs," said: "Among the
five equestrian orders of ancient Ireland was one called
Craobh-ruadh (the Red Branch). The origin of this order was so
very ancient that all attempts at explanation have hitherto
failed. Some suppose that it originated from the Ulster arms,
which are 'luna, a hand sinister, cooped at the wrist, Mars.' But
these admit it should in such case be called crobhruadh, or of
the bloody hand."
This man was really proving the Hebrew and Egyptian origin
of the Irish Celts, but was applying all the evidence that he
found to Joseph, knowing nothing of the story of the breach in
the royal family of Judah, and of the exaltation of the Scarlet
Branch, who landed in the plantation of Ulster. Else he would
have known where to place the meaning of that ensignum of the
red, or bloody, hand "cooped at the wrist" with a scarlet thread
which found its way into the royal arms of Ulster.
The prophet Nahum, while speaking of "the excellency of
Israel," says: "The shield of his mighty men is made red, the
valiant men are in scarlet." Scarlet is the characteristic color
of the English army, and they certainly wore "red coats" during
the Revolutionary War. We were recently in an English city, and
we took particular note of the scarlet thread, or stripe which
ran up the front, around the neck, down the arms and up the
pantaloon legs of the uniform of the post men of the province.
A British consul once told us that every official order he
received was tied with a scarlet thread, and showed us one which
he had just received. This same thing is true also with all
English officials, to whom written orders are sent, and from this
custom comes that well-known political and diplomatical metaphor,
"Red-tape."
We have also learned, from sources which we deem authentic,
that a scarlet thread is woven into the material from which all
ropes are manufactured, which are to be used in the construction
of vessels for the British government, or navy. This is done so
that under and all circumstances these vessels may be identified
as the property of Great Britain, even though they be sunk in
many fathoms of water at the bottom of the sea.
When Jacob blessed the sons of Joseph, he was under the
necessity of crossing his hands in order that he might get his
right hand on the boy that the Holy Spirit was designating as the
one whom God had chosen as the birthright inheritor; and in thus
crossing his hands Jacob necessarily made this sign (X), or the
sign of the cross. This is the pre-Christian cross of which
relics are found along the trail of Israel, as they were being
sifted through the nations to the isles of the Northwest, and
which Ignatius Donnelly finds not only in Egypt and Ireland, but
almost everywhere else. Donnelly's object in discussing the
pre-Christian cross is to prove that the cross has been a sacred
emblem ever since the creation of man, and that it originated in
the garden of Eden, because of the four rivers which parted in
Eden and became four heads. Donnelly finds that in Egypt, Assyria
and the British Isles, the pre-Christian cross was emblematical
of creative power and eternity. He also finds carved on Egyptian
monuments a very ancient sacred emblem, which he says Sir
Gardener Wilkinson says was called "The cross-cake," which is, as
you see, a cake with a cross on it, and as soon as we read this
in Donnelly's "Atlantis," instantly we associated the Egyptian
Crosscake with the following: "Ephraim is a cake not turned."
We know that Ephraim was associated with the cross that
Jacob made, that he came from Egypt, and if he was not in some
way associated with that cake with which are associated both
Egypt and a cross, why should God use the metaphor, "cake," in a
prophecy concerning Ephraim's people? Here is a question for all
grades of skeptics, from the "Higher Critics" up to the honest
infidel, to answer. Thank God, that, when it comes to this
question of critics, there is a superlative degree; i. e.,
Highest Critics.
This sign (X ) has floated in what is known as the "Union
Jack," from the flagstaffs of the United Kingdom, and from the
mast heads of English vessels for as many centuries as the
kingdom has any history. It is also in that which is now accepted
the world over as the national flag of the British people, which
is described as a scarlet field with the union on a field of
blue, to which are now added certain Christian crosses, one of
which is scarlet, and across the others there is a narrow strip
or thread of scarlet.
Ephraim as a cake unturned must mean, whatever else it may
mean, that he has a hidden or unseen side, and that he is not
altogether the fresh young nation that he seems to be. This new
side is the Saxon side, with this sign (SaXon) buried in the very
heart of his name, and the other side is the Ephraim-Israel side,
but it is the same old cake, with its name of Saac's sons burnt
through until it shows on this side.
If it be true that the sign of the cross became sacred in
the garden of Eden, then surely, after the giving of the
birthright, it became doubly so to the house of Joseph; but now
it is thrice sacred to them, for on the cross their Saviour made
full atonement for sin.
We believe that when Jacob said to Joseph: "I know it, my
son, I know it!" he not only knew he had his right hand on
Ephraim's head, which Joseph thought should have been on
Manasseh's, but that he also knew why he blessed the sons of
Joseph with the sign of the cross above their heads. For while he
prayed with his hands thus crossed he said, "God,. . . the Angel,
which redeemed me from all evil, bless the lads," and we know
there is no other name given among men whereby we can be saved,
except the name of Him who shed his blood upon the cross to
redeem men.
To us it is indeed significant that the birthright blessing
was given with the sign of the cross. That the cross was sacred
Jacob certainly knew. That God sent his Divine Word unto Jacob,
we Christian Saxons (sons of I-saac) certainly know; and that
Judah rejected that Word made flesh, we also know. That
Ephraim-Israel would receive that Word, divine prophecy declares;
and that the Saxons did receive that rejected One and the word of
his grace, is simply undeniable. Then, surely, that triple cross,
together with one which has a thread of scarlet blood streaming
down its rugged side, must mean more - yea, much more - to the
people of one certain race, than it ever can to some other races.
For He who shed that blood said: "I am not sent but unto the lost
sheep o f the house o f Israel."
Our readers now know that the name "House of Israel" was the
Biblical-historic and the prophetic name of the birthright
people, over and against the name "House of Judah," for the
Jewish people. So, if the people, known as the Jews, and they
only, be national Israel- i. e., "all of it," as has been taught
by Christendom for lo these many centuries - then the coming of
Christ to the seed o f Abraham was a failure in every sense. And
if this be so, why should the angel Gabriel tell Mary, the
daughter of Joseph (Mary's father's name was Joseph, as well as
her husband's), that her divine child should "reign over the
house of Jacob forever"? Or why should Mary, after receiving the
salutation of Elizabeth, say: "He (God) hath holpen his servant
Israel in remembering his mercy, as he spake to our fathers, to
Abraham, and to his seed forever?" Or why should Zacharias, being
filled with the Holy Ghost, say: "Blessed be the Lord God of
Israel; for he hath visited and redeemed his people, and hath
raised up an horn of salvation for us in the house of his servant
David; as he spake by the mouth of his holy prophets, which have
been since the world began; that we should be saved from our
enemies, and from the hand of all that hate us, to perform the
mercy promised to our fathers, and to remember his holy covenant;
the oath which he sware to our father Abraham, that he would
grant unto us, that we being delivered out of the hand of our
enemies might serve him without fear, in holiness and
righteousness before him, ALL THE DAYS OF OUR LIFE"? (Luke 1:
69-75.)
We may also further ask, Why should Isaiah say: "Unto us a
child is born, unto us a son is given; and the government shall
be upon his shoulder; and his name shall be called Wonderful,
Counselor, The Mighty God, The Everlasting Father, The Prince of
Peace. Of the increase of his government and peace there shall be
no end, upon the throne of David, and upon his kingdom to order
it, and establish it with judgment and with justice from
henceforth even forever. The zeal of the Lord of hosts will
perform this. The Lord sent a word unto Jacob, and it hath
lighted upon Israel. And all the people shall know, even
Ephraim." - Isa.9:6-9.
Mark that! All the people of Israel--Ephraim Israel--shall
know. Yea, they do now know. Whether they be in the "High
Church," or in the "Low;" whether they are Catholic or
Protestant; whether they attend service at a costly cathedral, in
some great palatial church, or in "the little church around the
corner;" whether they pray in the uptown, or in the downtown
church; whether they listen to the preached word in the
independent mission, or in that little mission, the child of some
uptown church, which they are holding off at arm's length;
whether they attend the revival services of the popular
evangelist, or whether they stand on the streets of our
Anglo-Israel cities, and hear all sort of evangelists from very
good to very inferior; yes, surely, whether they listen to any,
all, or none (for they hear it as they go), all the people of
Ephraim do know this one thing, namely: "Unto us a child is
born."
It is conceded by all Christendom that those who accept the
benefits of the new covenant, of which the testator must die
before the testament could be in force, have the law of that
covenant written in their hearts. Indeed, Paul when speaking of
the New Testament covenant, which he says was "established upon
better promises" than the Mosaic covenant, the failure of which
necessitated the making of the new, says: "Because they continued
not in my covenant, and I regarded them not, saith the Lord. For
this is the covenant that I will make with the house of Israel
after those days, saith the Lord; I will put my laws into their
mind, and write them in their hearts; and I will be to them a
God, and they shall be to me a people." --Heb.8:10.
Thus we see that the journey of Israel from Lo-ammi (not my
people) to Ammi (my people), is by the way of the blood-stained
cross. But it is literal, fleshly Israel, that must make this
journey. This is why God, by the mouth of the prophet Isaiah,
says: "Hearken unto me, ye that know righteousness, the people in
whose heart is my law," "Hearken to me, ye that follow after
righteousness, ye that seek the Lord: look unto the rock whence
ye are hewn, and to the hole of the pit whence ye are digged.
Look unto Abraham your father, and unto Sarah that BARE
YOU."--Isa.51:7 and 1-2.
When the house of Judah rejected Jesus, he asked them if
they had read in the Scriptures concerning a stone which was
rejected, and which became the head of the corner; and then he
told them that the kingdom of God should be taken from them and
given to another nation. Israel had been rejected, cast out,
forsaken, divorced; but in order to be consistent with the
prophecies of the Old Testament, and many passages in the New
Testament, we contend that the other nation to which Jesus
referred could have been none other than the house of Israel,
that other nation of the two nations into which the seed of
Abraham were divided.
"But" says one, "Paul said, I turn to the Gentiles, I am the
apostle of the Gentiles, I magnify mine office." True, and in
this he was obeying the order, "To the Jew first," but the Lord
certainly sent him also to the Gentiles. The trouble with this
word Gentiles to the ordinary English reader is, that to his mind
it always excludes God's chosen people; whereas it only excludes
the Jewish portion of the chosen race. There are three Greek
words in the New Testament which are translated Gentile, and
Gentiles. One of them is "Hellen," and its various forms, which
means Greek, Greece, or Grecian, but is sometimes used in the
sense of non-Jewish. The other two words are "Ethnee," and
"Ethnos," from which comes our word ethnology, which is defined
as: "The science which treats of the different races and families
of men." These two words are simply the singular and plural forms
of the same root word. Liddell & Scott's Greek Lexicon defines,
"Ethnos," the singular, as, "A number of people living together,
a company, body of men, a host, a tribe, a people. But, "Ethnee,"
the plural, is, of course, defined by this same authority as,
"The nations, hosts, tribes, and peoples."
God said to Abraham: "Thou shalt be the father of many
nations."
Also, "The father of a multitude of nations have I made
thee."
"I will make nations of thee, and kings shall come out of
thee."
"She (Sarah) shall be a mother of nations; kings of people
shall be of her."
God also said to Jacob, "That thou mayest be a company of
peoples;" and, also, "A nation and a company o f nations shall be
of thee."
Jacob, by the command of God, said to Joseph "Behold, I will
make thee fruitful, and multiply thee, and I will make of thee a
multitude of people."
God, in turn, said to Joseph, through Jacob, "He (Manasseh)
also shall become a people, and he shall be great: Howbeit his
younger brother shall be greater than he, and his seed shall
become a multitude o f nations."
Indeed, we have neither time nor space to tell of all the
host and hosts, the people and peoples, the nation and nations,
that are involved in these covenant promises; but, surely, these
will suffice to show that these covenant promises are ethnical in
the fullest and broadest sense. Hence when Jesus sent Saul of
Tarsus to the "Ethnee;" i. e., the nations, we dare to say that
he included, if he did not wholly mean, the nations of the
birthright kingdom of Israel; for he said to Ananias in a vision
concerning this same circumstance of Paul's call and commission:
"He is a chosen vessel unto me, to bear my name before the
(Ethnee) Gentiles, and kings, and the Children of ISRAEL." - Acts
9:15.
It was that Paul might go to the children of Israel that the
Holy Ghost hindered him from going into Asia, and sent him into
Macedonia, which included the country once known as Mosei, and
where many of the Saacs still lingered. Then Paul pushed on into
Illyricum, a country which lies still further to the northwest.
This also is Paul's reason for wanting to go into Spain, whither
he finally went. Iraenus, one of the early Church Fathers,
writing concerning the work of Paul, says: "He established many
Christian churches among the Keltoi (Celts)." Also Clement, of
Rome, of whom Paul speaks as having his name in the book of life,
says of Paul, that he was the "Herald (of the Gospel of Christ)
in the West," and that "he had gone to the extremity of the
West." This could not have been said by a writer at Rome without
implying a journey into some countries much further to the West.
Chrysostom, another early Church writer, says "Paul preached in
Spain," and, according to the testimony of several others, Paul
also preached the Gospel to the Britons. At all events, they
received the Gospel, and Jesus Christ, the son of David, became a
"Light to the nations, and became the glory of his people
Israel," who were ruled over by the descendants of the Prince of
the scarlet thread; and who put a bloodstained cross, the cross
of St. George, into the heraldry of their nation. Later they and
their brother nation became the evangelistic nations of the
world. Thus through the many nations of Abraham's seed has the
One Seed, the testator of the new covenant, been a blessing to
all the nations o f the earth.
Well, indeed, may Jesus say: "If ye believe not his
(Moses') writings, HOW SHALL YE BELIEVE MY WORDS"
....................
To be continued
Judah's Sceptre and Joseph's Birthright #26Symbols of Britain and the USATHERE IS A PLAIN VERSE IN THE BOOK OF 2 SAMUEL THAT A
CHILD CAN UNDERSTAND. GOD TELLS US THAT HE WOULD APPOINT
A PLACE FOR ISRAEL - OBVIOUSLY A NEW PLACE AS IT IS
IN THE FUTURE TENSE, FROM THE LAND THEY WERE IN - THE
HOLY HAND. THIS ONE VERSES PROVES GOD WAS PLANNING TO
MOVE ISRAEL OUT INTO A NEW LAND. THE VERSE IS 2 SAMUEL
7:10 - Keith Hunt
......
by Allen (1917)
EGYPTO-ISRAELITISH AND ANGLO-SAXON EMBLEMS
COAT OF MANY COLORS
"Now Israel loved Joseph more than all his children, because he
was the son of his old age, and he made him a coat of many
colors."
A souvenir of this coat of many colors which Jacob made for
Joseph is still found in the many-colored plaid, as worn by the
Scotch Highlanders, not only at home, but by Highlander
societies, which exist in nearly every large AngloSaxon city. The
use of this vari-colored plaid, and the custom of wearing it, can
be traced as far back as the Scottish people have any history,
and yet its origin among them is unknown; that is, it was unknown
until they began to know that they were the descendants of
Joseph.
NOT PRONOUNCING "H"
Also, once upon a time, the Gileadites were at war with
Ephraim-Israel, "and the Gileadites took the passes of Jordan
before the Ephraimites; and it was so, at when those Ephraimites
which were escaped said, Let me go over; that the men of Gilead
said unto them, Art thou an Ephraimite? If he said, Nay; then
said they unto him, Say now Shibboleth, and he said, S-iboleth;
for he could not frame to pronounce it right." The Ephraimites
seem to have had trouble to pronounce the letter h, and many of
Ephraim's people still have trouble with their h's, especially
the modern "Cockney."
(Yes the Emglish are somewhat famous for not pronouncing "h" - so
they say "ouse" and not House; "orse" and not "horse" and etc.
From someone who grew ujp in England I am well aware of the
English not pronouncing "h" - Keith Hunt)
MIGHTY IN BATTLE
The Gileadites seem to have worsted Israel in this war to
which we have referred, but, according to prophecy, there was to
come a time when Ephraim would nevermore be conquered by a
Gentile nation. And it must have been to this end that the Lord
told the islands to keep silent, "until my people renew their
strength." For of this same people, this Israel that is dwelling
in the isles, the Lord says: "Behold, all that were incensed
against thee shall be ashamed and confounded; they that strive
against thee shall perish; they shall be as nothing. Thou shalt
seek them, even them that contended with thee; they that war
against thee shall be as nothing, and as a thing of naught. For
I, the Lord thy God, will hold thy right hand, saying unto thee,
Fear not; I will help thee. Fear not, thou worm Jacob, and ye men
of Israel; I will help thee, sai h the Lord." - Isa.41:11-14.
UNICORN AND LION
When Balak, the king of Moab, hired Balaam to curse Israel,
and he could not, but was compelled by the Lord to bless Israel,
he said: "God brought him forth out of Egypt; he (Israel) hath,
as it were, the strength of an UNICORN; he shall eat up the
nations his enemies, and shall break their bones, and pierce them
through with his ARROws. He crouched, he lay down as a lion, and
as a GREAT LION. Who shall stir him up? Blessed is he that
blesseth thee, and cursed is he that curseth thee." - Num.24:8-9.
Now, it is a most remarkable fact that two of thee racial
emblems, the LION and the UNICORN, which were given to Israel
with that compulsory blessing, are in the coat-of-arms of Great
Britain. This insignia, or national seal, is, in part, the "Harp
of David," which was brought to the isles by Dan and Simeon, with
the Unicorn reared on one side and the Great Lion on the other.
The Lion is both Judah's and Israel's, so also is the Unicorn not
only Israel's, but Joseph's, and yet in a special sense it
belongs to Ephraim, because he had the precedence in birthright.
Thus Moses, on the day of his death, while he was reiterating and
enlarging upon the prophecies and promises made by Jacob to each
of the tribal heads, said, concerning the blessings of Joseph:
"His glory is like the firstling of his Bullock, and his horns
are like the horns of Unicorns; with them he shall push the
people together to the ends of the earth; and they are the ten
thousands of Ephraim (the thousands of each of the ten tribes)
and the thousands (of the one tribe) of Manasseh."
The English have not only the lion and the unicorn, but they
have also that which to them may mean only a circle divided into
four quarters. Still it is really a reproduction of Ephraim's
cake, for the four quarterings are made by a cross. (See cut.) In
one of these quarterings is David's harp, and in each of the
other three are young lions.
MANASSEH AND #13
That Manasseh was a separate tribe is known from the
following: "There was also a lot of the tribe of Manasseh, for he
was the first-born of Joseph." Joshua 17: 1. Also the following:
"For the children of Joseph were two tribes, Manasseh and
Ephraim; therefore, they gave no part unto the Levites in the
land, save cities to dwell in, with their suburbs."Joshua 14:4.
Thus was the land divided by lot as the Lord commanded, "But unto
the tribe of Levi (the priests) Moses gave not any inheritance;
the Lord God of Israel was their inheritance." Thus with Joseph's
two tribes, which was his promised "double portion," there were
thirteen tribes in Israel, and only twelve divisions of the land,
so the Levites could have no land inheritance; but they had the
Lord, which was far better, and they were allowed to eat the meat
of sacrifice from off the holy altar.
But Manasseh was not only a separate tribe, but as a
partaker of the birthright blessing, he and Ephraim were to grow
together until they became a multitude in the midst of the earth;
then he was to be separated from his brethren, and become a great
nation. This is the reason of the prophecy, "Joseph is a fruitful
bough, even a fruitful bough by a well (literally by the water),
whose branches run over the wall." Thus God said: "Let the
blessing come upon the top of the head of him that was separated
from his brethren."
Since there are thirteen tribes in Israel, and since Ephraim
and Manasseh were adopted after all the rest were born, and
Ephraim is counted for Joseph, or rather that they are counted
interchangeably, there is no other chance for Manasseh,
numerically speaking, but that he is number thirteen. Now, it is
a significant
......
MANASSEH
"He also shall become a People, and he also shall be Great." Gen.
xlviii. 19.
CUT OF THE OBVERSE SIDE OF OUR NATIONAL SEAL
......
fact, that when Manasseh separated from Ephraim-when the people
who have become a great nation separated from those who have
become a company of nations, because their branches have
continued to run over the wall-he, Manasseh, or America, had just
thirteen states, and that thirteen is the prominent number in all
the emblems and heraldry of the land.
THE GREAT SEAL
The first national flag of those original United States had
thirteen Stars and thirteen Bars. The bars symbolize the Union,
and the constellation of thirteen stars was intended to symbolize
the nation formed of thirteen independent states.
In this, the Great Seal of our country, as represented
above, we have the arms and crest of the United States of
America. We would first call your attention to the fact that the
eagle is holding in what is called the "Dexter" talon an Olive
Branch. In the fourteenth chapter of Hosea, that prophet, who has
so much to say about lost Ephraim-Israel, we have the following:
"O Israel, return unto the Lord thy God; I will heal their
backslidings; I will love them freely; for mine anger is turned
away from him...I will be as the dew to Israel; he shall grow
like the lily (the national flower of Egypt), and cast forth his
roots as Lebanon (royal cedar). His branches shall spread, and
his beauty shall be as the OLIVE tree. Ephraim will say, What
have I to do any more with idols?" Ephraim is the representative
of the house of Joseph, and we have placed this Scripture before
our readers that they may see that the Olive tree is among the
insignia of the birthright family, and that it is here
represented as belonging to one of the Branches of the birthright
kingdom, and since the birthright is Joseph's, it is the Olive
Branch of Joseph which has been placed in the "Coat of Arms" of
Manasseh, the thirteenth tribe in Israel, who has now fulfilled
the prophecy of becoming a great nation.
Still this fact, if it stood alone, might not mean so much,
but in the other talon, which is called the "Sinister," is a
"Bundle of thirteen Arrows," which represents the nation
individually and collectively prepared for war. It is marvelous
that the Olive Branch should have been made our official insignum
of Peace, and that the Arrows should have been made by law to
represent the War Power of the country, for the Arrows were in
the heraldry of Israel, as well as the Unicorn and Lion, when
Balaam was compelled to bless instead of curse them. Also, the
Josephites were Bow-men, and Jacob, after speaking of Joseph and
his branches, said, "The archers have sorely grieved him, and
shot at him, and hated him. But his Bow (munitions of war) abode
in strength, and the Arms of his hands were made strong by the
hands of the mighty God of Jacob." Gen.49:23-24. It is a
well-known, and much-rejoiced over fact that the Bow of the
United States, which has sent her Arrows into the ranks of her
enemies, has always abode in strength, and that both her chief
men and people have always said: "God has helped us."
FOUR CAMP STANDARDS
When Israel marched through the wilderness, s e four
standards that were called "Camp Standards." had of these was on
the north, one on the east, one on the south, and one on the
west. But there were, besides these, a family standard or ensign
for each tribe. Hence the Lord commanded saying: "Every man of
the children of Israel shall pitch by his own standard, with the
ensign of their father's house; afar off about the tabernacle
shall they pitch."-Num. 2: 2. The object of the camp standards
was, that when the time came to camp or pitch their tents for the
night, the three tribes which belonged to each of these four camp
standards might gather to them. The compilers of our reference
Bibles understood this, hence they have given the references to
the four living creatures of Ezekiel 1:10 as follows: "As for the
likeness of their faces, they four had the face of a Man (Num.
2:1o) and the face of a Lion (Num.2:3), on the right side; and
they four had the face of an Ox (Num.2:18) on the left side; they
four also had the face of an Eagle. (Num.2:25.)
LION OF JUDAH
The reference to the Lion reads: "And on the east side,
toward the rising of the sun, shall they of the standard of the
camp of Judah pitch throughout their armies." It was dying Jacob
who gave the Lion to Judah as the ensign of his royal house, in
the following: "Judah is a lion's whelp; from the prey, my son,
thou art gone tip; he stooped down, he crouched as a lion, and as
an old (Lawbee-old, great, stout) lion, who shall rouse him up?"
Oh! this is truly wonderful, for, mark this, when his race was
young Judah as a Lion's Whelp took a leap with Dan from Palestine
to the isles, and now he is there as an Old Lion, and the
question is, "Who shall rouse him up?"
The fact that we find Judah's Lion with the Unicorn of
Ephraim-Israel in the national seal of the Brith-ish, or
covenant, people is another evidence that the royal remnant of
the Judo-Davidic house found their way to Ephraim-Israel at the
time of the uprooting of the Pharez line, who was then, as now,
living in the isles of the northwest. And it is also another
evidence that the Saxon nations are the nations of Israel upon
whom "lighted" the Divine word, who is also "The Lion of the
Tribe o f Judah."
THE OX OF EPHRAIM
The reference from the Ox in Ezekiel is as follows "On the
west side shall be the standard of the camp of Ephraim according
to their armies." Here again we have the representative of
Joseph, the birthright holder, of whom Moses said: "His glory is
like the firstling of his Bullock." The Hebrew word that is here
translated bullock is the same as that in Ezekiel i : io, which
is rendered Ox. In fact, there is but one word in the Hebrew
(shur, or shour) for ox, bull, or cow. But the above shows us
that the family ensign of Joseph was a bovine. This is the reason
for such expressions as, "Ephraim is an heifer that is taught,"
and "Israel slideth back as a backsliding heifer." It was also
because of this fact that, when Jeroboam, of the house of Joseph,
wanted to make idols which would be attractive to Ephraim-Israel,
he made two calves; i. e., a bullock and a heifer. The Unicorn of
Israel is now in the national insignia of that people, but the
family ensign still clings to them as a national nick, e; i. e.,
"John Bull."
EAST AND WEST
Thus far it is clear that the Lion of Ezekiel's vision was
the camp standard of Judah, which was on the east; and that the
Ox of his vision was the ensign of the family of Joseph, which
was with Ephraim in the west. As we continue to investigate the
signification of these four living creatures we find that the
reference to the Eagle reads as follows: "The standard of the
camp of Dan shall be on the north side of their armies." We have
already shown, while explaining
Ezekiel's riddle concerning the pulling down of him that was
high, and the exaltation of him that was low, that the Eagle was,
at that time, the ensign of the tribe of Dan; but since that time
they have used the Leaping Lion's Whelp, with the serpent's tail,
and the Eagle, like everything else that pertains to national
Israel, has fallen to the birthright family, and is now the
national ensign of the thirteenth tribe of Israel, the people of
which are not only the descendants of Manasseh, the first-born of
Joseph, but they also compose the firstborn nation out of the
"MANY NATIONS," which were promised to Abraham, Isaac, Jacob, and
Joseph, and whose ensign Eagle holds in his beak a scroll upon
which is written their national motto, "E Pluribus Unum," which
has thirteen letters, and means "One Out Of MANY."
Therefore, concerning a certain land which is indwelt by a
portion of Israel, we have the following: "Ho (or Hail, not Woe,
as in the King James version of the Scriptures) to the land
shadowing with wings, which is beyond the rivers of Ethiopia:
that sendeth ambassadors by the sea, even in vessels of bulrushes
upon the waters, saying: Go, ye swift messengers, to a nation
scattered and peeled, to a people terrible from their beginning
[note that]; hitherto a nation meted out [measured out by a time
of prophecy, which is called the times o f the Gentiles] and
trodden down, whose [home, or ancient] land the RIVERS [Now,
therefore, behold the Lord bringeth upon them. (Israel) the
WATERS 0 f the RIVER, strong and many, even the king o f Assyria,
and all his glory; and he shall come up over all his (Israel's)
channels, and go over all his banks." - Isa.18:8-7] have spoiled!
All ye inhabitants of the world, and dwellers on the earth, see
ye, when he (that nation shadowed with wings) lifteth up an
ensign." We have thus parenthesized Isa.18:8-7 with Isa.18:1-3,
that our readers may know that this land which had set up an
ensign of outstretched wings was a land in which Israelites were
dwelling, for it was the king of Assyria, who came up against
Ephraim-Israel, overflowed his land, and led him into captivity.
Prior to this, Moab had once held Israel in derision, and the
Lord, in condemning their arrogance, said: "He (Israel) shall fly
as an Eagle, and spread his wings over Moab."--Jer.48:40. No
wings except those which are spread out can be shadowing wings,
and the Shadowing wings of Israel's Spread Eagle are in the
ensign of the United States of America. Hence, America is the
land shadowed by wings of which Isaiah wrote, whose ambassadors
cross the sea in vessels of bulrushes, or, literally, of caldrons
which absorb water; i. e., the modern steamship.
THE SHIELD
The Shield, or escutcheon, which is borne on the breast of
the Spread Eagle, has thirteen pieces, called pales, or paleways,
which comes from the same word as palings or pickets. These
thirteen paleways are united by one at the top. The Lord said to
Abraham "I am thy Shield."
THE CLOUD OF GLORY
On the national seal of America, the "Great People," above
the shadowing wings and the scroll, is a Cloud emitting rays of
Glory. "Aaron spake unto the whole congregation of the children
of Israel ... and behold the Glory of the Lord appeared in the
Cloud." To our fathers that glory Cloud was significant of the
presence of Jehovah. That Glory Cloud, which hung over Israel,
guided those who had but just escaped from the Egyptian bondage,
and it stood between them and their enemies. But this is not all,
for this Cloud of our American heraldry surrounds what is called
"The Constellation."
THE REVERSE SIDE OF AMERICA'S NATIONAL SEAL
THIRTEEN STARS
This constellation is a group of thriteen stars, or planets,
on a field of azure sky, which is exactly the same number of
planets that appeared on the azure sky in the dream of Joseph,
which drove him into separation from his brethren.
SIGNS OF EGYPTIAN BLOOD
Any one of these features in the blazonry of our on might
have been a coincidence, but when we see that there is not a
single feature, but that which is Josephic and Israelitish, it is
simply astounding. But when we turn our face upon the reverse
side of that great national seal we are overwhelmed, for there
stands the Great Pyramid of Egypt, which is one of the two great
monuments of Egypt, the birthplace of Ephraim and Manasseh, the
Egypto-Israelitish sons of Joseph, the son of Jacob, the son of
Isaac, the son of Abraham. And, marvel of marvels! The national
Crest of England has that other great monument of Egypt, the
Sphinx, on its reverse side. Thus do the people of Great Britain
and the United States of America, the Brother nations, by that
which speaks louder than words, for signs are arbitrary, say that
they are the offsprings of the Egypto-Israelitish holders of the
Abrahamic birthright.
ANCIENT COEPTIS
The people of the United States made this declaration by
that which was made a law on Thursday, June 20, 1782, for on that
day the ensign which bears those shadowing wings of Israel,
together with the Heraldry of Joseph, became a law among us. Also
over the pyramid on the reverse side of the Great Seal of America
is another thirteen-lettered motto, which, of coursq is not only
lawful, but also national; i. e., "Annuit Coeptis," - "He (the
Lord) hath prospered our undertakings." This also is Josephic,
for we read, "The Lord was with Joseph, and he was a prosperous
man." "The Lord was with him (Joseph), and that which he did the
Lord made it to prosper." - Gen.39:3-23.
REBELLION AND NUMBER 13
To those who understand the Cabala and the arithmography of
the Scriptures, it is known that the number thirteen is
significant of Rebellion, but all that we can say about it here
is that the first time this number occurs in the Bible it is with
reference to Rebellion (Gen.14:4). Surely that people whose
characteristic number is thirteen did rebel in 1776, and
prospered in it, too. They also prospered in 1814, in another
little affair concerning the acquisition of a vast stretch of
territory known as Louisiana.
This people have also had rebellion within their own
borders, and it is a remarkable fact that, although thirteen was
not the number of states in the Confederacy, the Confederate
Congress, in 1863, formally adopted a battle flag for the
Confederacy, and also a Confederate flag. The Battle Flag was a
white field with a blue cross of this (X) shape, in which there
were thirteen stars. The flag for the Confederacy was white, with
a red field in the Dexter chief corner, bearing this same ( X)
cross with its thirteen stars. Here again is both rebellion and
the birthright cross of the house of Joseph. In this struggle the
government also prospered, and it was essential that it should
thus prosper, not only in this case, but also in the others of
which we have spoken, in order to fulfill a prophecy concerning
one feature of their history, namely: "Shew my people their
transgression, and the house of Jacob their sins. Is not this the
fast that I have chosen? to undo the heavy burdens, and let the
OPPRESSED GO FREE, and that YE break every yoke?" These are the
reasons for which Our Race go to war. England freed her slaves in
1838 and America freed hers in 1861.
It has often been said that brothers would quarrel. Judah
and Ephraim did, and so have Ephraim and Manasseh; and the
troubles to which we have thus far alluded have been family
affairs. When it comes to these family difficulties, that one
will always conquer which must do so in order to fulfill the word
of God. But when it comes to war with non-Israelitish nations,
whether it be to undo heavy burdens, to let the oppressed go
free, to break the yoke of slavery, or for whatever reason, then
the Israel of which we speak will always succeed. For it is of
literal, fleshly, Joseph Israel, of whom also is spiritual
Israel, of whom it is said: "No weapon that is formed against
thee shall prosper." And also the following: "The remnant of
Jacob shall be among the Gentiles in the midst of many people as
a lion among the beasts of the forest, as a young lion among the
sheep (marg. goats); who, if he go through, both treadeth down,
and teareth in pieces, and none can deliver. Thine hand shall be
lifted up upon thine adversaries, and all thine enemies shall be
cut off." - Mich.5:8-9.
It was in fulfillment of these promises that Napoleon, the
hitherto victor, bit the dust at Waterloo. It was in fulfillment
of these promises that the American fleet entered Manila Bay, and
destroyed the enemy's fleet with the loss of only seven men.
It was in fulfillment of these words of Divine truth that the
American fleet destroyed the Spanish fleet in Cuban waters and
lost only one man. It was that these promises might be fulfilled
that Sam Houston, with only seven hundred and fifty raw recruits,
fought the decisive battle against the Mexican army at San
Jacinto, April 21st, 1836, in which he annihilated the Mexicans
at one blow, killing six hundred and fifty, capturing three
hundred and fifty, and putting the rest to flight, and yet losing
only eight men and twenty-five wounded. But space forbias to tell
of the many similar cases.
THE WATERS OF GOD
When the children of Israel were singing unto the Lord over
the victory he had given them by destroying the armies of
Pharaoh, they said: "Thou didst blow with thy wind, the sea
covered them: they sank as lead in the mighty waters. Who is like
unto thee, O Lord, among the mighty ones? Who is like thee,
glorious in holiness, fearful in praise, doing wonders?" In the
forty-first chapter of Isaiah, where the Lord says to Israel in
the isles, "They that WAR against thee shall be as nothing, and
as a thing of naught," he also says "Thou shalt fan them, and the
wind shall carry them away, and the whirlwind shall scatter
them." One fulfillment of this promise was the destruction of the
"Invincible Spanish Armada," when they went against the English
in 1588, concerning which the American Cyclopedia gives the
following: "The Spanish Armada sailed May 29, but a storm
compelled it to return; and it was not till the end of July that
the two fleets met and joined in battle near the English coast.
After a series of actions that lasted several days, the Spaniards
were utterly routed, the elements assisting the English." The
underscores are ours, as we wish to call your attention to how
the Lord helped. This Armada consisted of 130 vessels all told,
and was unequaled in its time. Israel in the isles had not yet
fully renewed their strength. The history continues, "Having left
Lisbon for Corunna for stores, May 29, 1588, the fleet was
dispersed by a violent storm, and, though all the ships joined at
Corunna with the exception of four, they were considerably
shattered, and had to be repaired. Reports having reached England
that the armament was completely disabled, the government ordered
its own ships to be laid up; but Lord Howard, the admiral,
opposed this order, set sail for Corunna, learned the truth, and
on his return continued warlike preparations. Soon after, being
informed that the Armada had hove in sight, he weighed anchor,
and as it passed Plymouth, July 31, stood out in its rear and
opened a destructive fire. Having the windward position, and
being greatly superior in speed, he was able to inflict serious
damage without loss to himself. All the way along the channel the
English followed the Armada with the same tactics, taking
advantage of the changing winds, harassing the Spaniards,
capturing two or three of their best vessels, and yet keeping all
the while virtually out of reach. The Spaniards proceeded toward
the coast of Flanders, keeping as close together as possible ...
Off Calais the Armada cast anchor, waiting for the Duke of
Parma's fleet to come out of the Flemish harbors; but Parma had
nothing but unarmed barges, and could not come out until the
Armada had beaten off the Anglo-Dutch blockading squadron.
Driving the Spaniards out of Calais roads by means of fire ships,
Aug. 8, Howard and Drake now forced them toward the Flemish
coast, with the purpose of getting them into the North Sea and
cutting off their communications with Dunkirk. The battle began
at daybreak off Gravelines, and lasted till dark. The Spaniards
were completely defeated. Several of their largest ships were
lost, and 40,000 men were killed, and probably at least as many
were wounded. It was impossible either to return to Calais or to
reach the Duke of Parma. Their provisions were nearly exhausted,
and the English fleet, apparently little injured, still hovered
on their weather beam. It was imperative that they should return
to Spain for fresh stores. The passage through the channel being
closed by the English fleet, the Spaniards, now counting 120
vessels, undertook to round Scotland and Ireland. But in the
neighborhood of the Orkneys they were dispersed by a storm. Some
of them foundered. About thirty were afterward wrecked on the
west coast o f Ireland. Those o f the crews who escaped to shore
were generally killed, and it was calculated that about 14,000
thus perished."
Remember, these historic and cyclopaedic writers are not
supposed to know that God has said that, in order to defend his
birthright people, he would send a wind to carry away this
so-called "Invincible Armada," and a whirlwind to scatter them.
Hence their testimony is all the more striking. Surely the people
of modern Israel, who dwell in the Isles, might also sing unto
the Lord, saying: "Thou didst blow with thy wind, and carried
them (their enemies) away, and the whirlwind did scatter them.
Who is like the Lord, glorious in holiness, fearful in praise,
doing wonders?" Truly, Jesus has well said: "If I have told you o
f earthly things, and ye believe not, how shall ye believe if I
tell you o f heavenly (spiritual) things ?"
CONCESSIONAL
Still we call to our God of old;
God of the "far off" Isaac line;
Our God, whose word doth make us bold
To claim our heritage divine.
The Lord of hosts is with us yet,
Doth He forget? Doth He forget?
It cannot be that Isaac dies;
His people and his kings depart;
Before his God the Saxon lies,
Glad and brave, but with contrite heart.
The Lord of hosts is with him yet,
Doth He forget? Doth He forget?
Called in Him we are today
No longer passing through the fire;
Altho' we were but yesterday
As one of Nineveh and Tyre.
The Lord of nations guides us yet.
Doth He forget? Doth He forget?
When battles rage we cannot lose,
God makes all men to stand in awe
Of Saxons, now that He doth use
The race to whom He gave his law.
His "Battle ax" we are, as yet,
Doth He forget? Doth He forget?
Our fathers once did idols trust,
Also their strength and iron shard;
Now, though we number as the dust,
We call on thee, Lord God, to guard!
For Thou hast proved Thy holy word,
Shown mercy to Thy people, Lord !
..........
NOTE:
Is all this just happen-stance? When we take all the prophecies
regarding Israel and Judah from the books of Moses, and we see
them all fulfilled in peoples from the Christian age - during the
many centuries A.D. and especially in the last 3 and 4 houndred
years in the British Commonwealth and the United States of
America, do we just say it is happen-stance?
Can all the prophecies and symbols and a mighty throne coming
through Ireland, Scotland, and into England, just be happen-
stance, like throwing a dice, and having it all come out as
written in the prophecies of the Bible; all come out in a people
that grew together in Briatin and then separated, from the rise
of the British Commonwealth, to be brother peoples of the
greatest single nation the world has ever seen - the United
States of America. Can it all just be happen-stance?
Many would like you to believe it is all just happen-stance. They
would like you to believe it is, and not want you to look at
those prophecies. They would like you to not read them. They
would like you to not read much of the Old Testament period. They
would like you to not read much of the Bible period; so they can
continue to feed you sweet dreams, fancy fluffy theology, so they
can continue to get your money, and a pay-check. They would like
you to be fall asleep in their constant talk about "Christ as
Savior" and not even bother to bring your Bible to church, but be
entertained by their singers and bands, and all the other
theatrics that they produce on stage for you. Sad to say, but
God's word tells you, shouts out to you, that YOU, the mass of
"Christian" people ***LOVE TO HAVE IT SO***
IT IS TIME FOR YOU DEAR READER TO WAKE OUT OF YOUR
SLEEP, TO OPEN UP YOUR BIBLE, TO STUDY IT WITH
ENTHUSIASM AND ZEAL. IT IS TIME TO GET YOUR MIND INTO
GEAR AND FIND THE REAL TRUTHS OF THE WORD OF GOD.
AT ONE TIME GOD WINKED AT ALL THIS LAZINESS OF NOT
KNOWING WHAT THE BIBLE REALLY TEACHES. BUT NOW HE CALLS
ALL TO REPENTANCE!!
Keith Hunt
.....................
To be continued
Judah's Sceptre and Joseph's Birthright #27Two-fold Aspect of Israel
by J.H.Allen (published in 1917)
THE TWO-FOLD ASPECT OF PROPHETIC ISRAEL
The multitude of people which was predicted for the house of
Joseph never was realized while they dwelt in Samaria, their
Palestinean home; but the increase of the Saxon race is
acknowledged to be phenomenal. National statistics show that
Russia doubles her population in 140 years, Spain in 142 years,
France in 150 years, Turkey in 555 years; but that England
doubles her population every 45 years, and that the United States
doubles theirs in 25 years. This is a wonderful vindication of
the truth which we are bringing, for the word of truth declares:
"Thou hast increased the nation, O Lord, thou hast increased the
nation: thou hast removed it far unto all the ends of the
earth."--Isa.26:15. The fulfillment of this prophecy is today
called "Imperialism."
(Remember when Allen was writing was in 1917- Keith Hunt)
One of the first national characteristics mentioned in
prophecy concerning Isaac's seed is, that they shall possess the
gates of those that hate them. Gates are entrances. National
gates are now called "ports." Since the acquisition of the
Sandwich Isles, Porto Rico and the Philippines by the United
States, the Saxons control nearly all the national gateways of
the world. For, prior to that time, England and America
controlled all the ports of the North American continent, and
England possessed, not only all the ports of the British Isles
and those in Australian waters, but also Gibraltar, Suez Canal,
Malta, Alexandria, Cyprus Wand, gates into China, the German
Ocean, the Cape gate into the Indian Ocean, and all the gates of
India, gates along the east and west coasts of Africa, and the
Cape Horn gate from the Atlantic into the Pacific Ocean. In the
face of such foretold facts as these for the house of Joseph,
need we be surprised that God, who declareth the end from the
beginning, should include in the blessings of his birthright man,
"the deep that croucheth beneath" his vessels ?
The Lord also says of Joseph, "He shall push the people
together, to the ends of the earth: and they (who together are
doing the pushing) are the ten thousands of Ephraim, and they are
the thousands of Manasseh." This seems to imply an alliance,
offensive and defensive, on the part of these brother nations,
the outcome of which will be that they together shall push the
rest of the nations to the ends of the earth. This alliance would
be but natural, for while it is true that brothers are apt to
quarrel and fight among themselves, it is also true that one of
these brothers is not going to stand by and allow a stranger to
jump on his brother and thresh him. And while we write, the talk
of just such an alliance is in the air, and we are sure the
result will be as God hath said.
God also further says, "Behold, the people of Israel shall
rise up as a great Lion, and lift himself as a young lion; he
shall not lie down until he eat of the prey, and drink of the
blood of the slain. He hath as it were the strength of an
Unicorn: he shall eat up the nations his enemies, and shall break
their bones, and pierce them through with his ARROWS." We have
requoted this Scripture, concerning the eating up of the nations,
so that our readers may see that, when this time of the
destruction of the nations comes, the Lion of Judah, which is
with Ephraim, the Unicorn of Ephraim, and the Arrows of Manasseh
are together, i. e., England and America.
The Lord also says of this same people, "The portion of
Jacob is not like them (destroyed); for he (God) is the former of
all things: Israel is the rod of his inheritance: the Lord of
hosts is his name. Thou art my BATTLE AX and WEAPONS OF WAR: for
with thee will I break in pieces the nations, and with thee will
I destroy kingdoms."--Jer.51:19-20. "There is none like unto the
God of Jeshurun (symbol name for Israel), who rideth upon the
heaven in thy help, and in his excellency on the sky. The eternal
God is thy refuge, and underneath are the everlasting arms: and
he shall thrust out the enemy from before thee ; and shall say,
Destroy them. Israel then shall dwell in safety alone."--Deut.
33: 26-27.
This is undoubtedly to be the final outcome of Israel's
history, and yet, prior to this, and while they are dwelling in
the midst of other nations, it is said of them: "The remnant of
Jacob shall be in the midst of many people as a dew from the
Lord, as the showers upon the grass." And yet it is in the very
next verse that the prophet says of this same people, that they
are the strongest power on earth, "Who, if he go through, both
treadeth down, and teareth in pieces, and none can deliver."--
Micah 5:7-8.
Here, to say the least, is a two-fold aspect, or two
characteristics of the same race; that is, a people who are as
the refreshing and fruitful showers, and as dew from the Lord to
the nations around them; and yet they are a people whom none of
those nations who go to war with them can conquer. This double
phase of character is due to the fact that they are that portion
of the elect race with whom are those who also belong to the
election o f grace. This is both the national and the spiritual
character of the Christianized house of Joseph, for the Lord does
say of Ephraim-Israel, whom he says is in the isles afar off,
whom he also calls the nations, of whom he says, "Thou shalt yet
plant vines upon the mountains o f Samaria," that they "FOUND
GRACE in the wilderness; even Israel."--Jer.31. We are told that
the law was given by Moses, but that grace and truth came by
Jesus Christ, and since the Divine word which was sent to Jacob
lighted upon Israel, even Ephraim, we know that the grace which
they received in their far away home was the Grace of the Gospel
of the Son of God. The wilderness where these people received the
grace of God is that country whither they went when they were
cast out of the land of their fathers, which at that time was
unknown and uninhabited, hence a wilderness. The fact that this
people received the Gospel, while cast out and lost, is also a
fulfillment of the prophecy by Jeremiah in which the Lord says
that he will send many fishers, Gospel fishers, and they shall
fish them. This is also why we are told that "Ephraim shall say,
What have I to do any more with idols?"
"But," questions one, "are there no Gentiles who have become
Christians except these nations which are of the birthright
kingdom of Israel?" Our answer is, Yes; but each of these also,
like Ephraim and Manasseh, needed to be adopted. This is why we
are told, "As many of you as have been baptized into Christ have
put on Christ. And if ye be Christ's, then are ye Abraham's seed,
and heirs according t0 THE PROMISE." This adoption is necessary
in all cases where the persons are of non-Israelitish nations,
for the covenants, the promises, and the adoption are
Israelitish, and belong to none who are not of the seed of
Abraham. Those who are thus adopted become flesh of his flesh and
bone of his bone. It is for this reason that Jesus took on
himself the seed of Abraham, for it behooved him to be made like
unto his brethren. This involves many questions which cannot be
discussed here, but we take time to say that, in order to belong
to the election of grace, the adopted son is BORN of the spirit,
and the home-born must also be born of the spirit. It is the
conquering, literal, fleshly Israel that is a type of the
conquering, literal, spiritual Israel. It is the literal, fleshly
adoption into national Israel, which is the earthly family of
God, that is a type of the literal spiritual adoption into the
heavenly family of God, of whom Jesus Christ was the first-born
among many brethren, both in the flesh and in the spirit, and who
is also the first-born among many brethren in a two-fold sense,
for he was not only the first among those who are both sons of
God and sons of Abraham, but he was also the first out of the
many who shall yet be "the children of the resurrection."
The fact that Joseph-Israel becomes Christianized while cast
out of their land is the reason for the following: "Loose thyself
from the bands of thy neck, O captive daughter of Zion. For thus
saith the Lord, Ye sold yourselves for naught, and ye shall be
redeemed without money. For thus saith the Lord God, My people
went down aforetime into Egypt to sojourn there, and then
Assyrian oppressed them without cause." To be redeemed without
money is certainly a new covenant truth, and one that is heralded
from our pulpits every where. On Mt. Zion, inside the walls of
Jerusalem, the city of David, were the royal dwellings; hence,
Zion becomes one of the generic names for the seed of Abraham,
Isaac, Jacob, Joseph or Judah. This captive daughter of Zion, who
the Lord declares shall be redeemed without money, went first to
Egypt, and was also oppressed by the Assyrian. It was the
Birthright people who were led captive into Assyria.
It is the barren woman, the desolate, the woman forsaken,
the one who knew the reproach o f widowhood, the wife o f youth,
who had been divorced, of whom the Lord declares, that she had
more children than when married, and to whom the Lord says:
"Enlarge the place of thy tent (dwelling) and let them stretch
forth the curtains of thine habitations, spare not, lengthen thy
cords, and strengthen thy stakes; for thou shalt break forth on
the right hand and on the left; and thy seed shall inherit the
Gentiles." "Imperialism" again. But it is this same woman to whom
the Lord says, "Thy maker is thine husband ... for a small moment
have I forsaken thee; ... In a little wrath I hid my face from
thee for a moment; but with everlasting kindness will I have
mercy on thee, saith the Lord thy Redeemer ... In righteousness
shalt thou be established; and great shall be the peace of thy
children ... Whosoever shall gather against thee shall fall for
thy sake ... No weapon that is formed against thee shall prosper
(be this weapon against either the election of grace or against
their nation); and every tongue that shall rise against thee in
judgment thou shalt condemn. This is the heritage (national and
spiritual) of the servants of the Lord, and their righteousness
is o f me, saith the Lord."--Isa.54th chapter. "For the
transgressions of MY PEOPLE was he (he is brought as a LAMB to
the slaughter) stricken."
Jesus said, concerning his Church, "I will never leave thee
nor forsake thee"; and concerning this one-time cast-off and
forsaken people, this promise is given "Thou shalt no more be
termed forsaken." Why? Because "the Redeemer shall come to Zion,
and unto them that turn from transgression in Jacob, saith the
Lord. As for me, this is my covenant with them, saith the Lord;
My spirit that is upon thee, and the words which I have put in
thy mouth, shall not depart out of thy mouth, nor out of the
mouth of thy seed, not out of the mouth of thy seed's seed, saith
the Lord, from henceforth and forever."--Isa.59:20-21.
The failure, hitherto, to identify the Gospel promise! as
belonging to that branch of the Abrahamic posterity which has the
accompanying national characteristics, has been the cause of
untold confusion, untold harm, untold skepticism, as well as much
loudly-told infidelity, both within the pale of Christian
denominations and out of them.
Tom Paine boldly asserted that he was led into infidelity
because he saw that the Jewish people never had fulfilled and
never could fulfill the prophecies of the Old Testament. In 1898
B. Fay Mills, the one-time Spirit-filled evangelist, said, "In
the fourth place, the prophecies of the Old Testament (to Israel)
have not been realized. Today," he says, "the Bible is no more
inspired than the Koran."
"The Lord of Hosts hath sworn, saying, Surely as I have
thought, so shall it come to pass; and as I have proposed, so
shall it stand."--Isa.14:24.
Prof. Rawlinson, in his "Homiletics" on the above text,
says: "It is weakness on the part of man to need any confirmation
of a promise which God makes. When He condescends to swear that
his promise shall hold good, it does not really add to the
certainty of the thing promised, since the certainty was absolute
from the first. But man is so accustomed to mistrust his fellows
that he will even mistrust God, as though with him were
'variableness or shadow of turning.'" And yet this same Prof.
Rawlinson when writing of the ten-tribed Kingdom of Israel, says:
"They ceased to exist." It is painful to find men who will speak
so highly of God at one time and so belittle him in regard to his
promises to Israel. Well may the Lord say, "Thus have they
despised my people, that they should be no more a nation before
them."
The Rev. Baring Gould tells us that "God's first purpose has
been partially frustrated. The church has taken Israel's place as
the body."
Dr. Ladd, in "The Doctrine of Scripture," Vol. 1, page 442,
says: "The Christian church has taken the place of the Jew to
receive in different form the substance of the salvation which
they expected for themselves. The Christian church is the true
Israel, the seed of Abraham, the inheritor and recipient of the
Messianic prophecies."
Opinions, similar to these, are held generally throughout
the Christian church; while others hold that we are a sort of
modern Israel of whom the Bible is silent, and yet both schools
appropriate to Christianity all the good things which are
promised to the Lord's chosen people, and pile all the evil
things upon the Jews. As if the Lord were guilty of making
promises to one people and fulfilling them to another.
To be in harmony with the facts, Dr. Ladd should have
defined the situation as follows: "The Christian church is the
true Israel of God which has received, in the same form and
substance, that salvation which the Jews refused, for it is
composed of men who are born of the spirit and who belong to the
material Israel, the seed of Abraham, the inheritors and
recipients of the Messianic prophecies, upon whom lighted the
Divine word-he whom the Jews rejected."
In the chapter on the heraldry of Israel and the Saxons, we
explained that the Lion, the young Ox, and the Eagle were the
camp standards of Israel. But we gave no explanation concerning
"The Man," which was also one of these four camp standards. The
reference to the man in Ezekiel 1:10 cites us to Numbers, 2:10,
which reads: "On the south side shall be the standard of the camp
of Reuben." Concerning these symbols, Dr. Seiss says: "Jewish
writers tell us that the standard of each tribe of Israel took
the color of the stone which represented it in the High Priest's
breastplate, and that there was wrought upon each a particular
figure-a lion for Judah, a young ox for Ephraim, a man for
Reuben, and an eagle for Dan. These were the representative
tribes, and all the rest were marshaled under these four
standards (Num. ii); --Judah, on the east, with Issachar and
Zebulon; Reuben, on the south, with Simeon and Gad; Ephraim on
the west, with Manasseh and Benjamin; and Dan, on the north, with
Asher and Naphtali. In the center of this quadrangular encampment
was the tabernacle of God, with four divisions of Levites forming
an inner encampment around it. It was thus that Israel was
marched through the wilderness, under the four banners of the
lion, the young ox, the man, and the flying eagle. These were
their ensigns, their guards, their coverings, the symbols of
power by which they were protected and guided. They were parts of
that divine and heavenly administration which led them forth from
bondage, preserved them in the wilderness, and finally settled
them in the promised land."
These facts were undoubtedly known to the compilers of our
reference Bibles, hence the references from Ezekiel's vision to
the outward, material and earthly aspect of the people to whom
Ezekiel was sent, for he was sent to the ten-tribed kingdom, and
remained among them seven days. (See former chapter.)
We know of no Old Testament Scriptures which will show why
the ensign of Reuben was a man except that the name Reuben means
"Behold a son," or "See ye a son." Genesis 29:32 settles that
forever. A son presupposes a man. The sons of Benjamin were the
men of Benjamin, as we have shown. Also, a son of Israel
is a man of Israel. It is certainly fitting that the ensign of
Reuben should have been a man, for he was the firstborn of
Israel. An expression like this: "Who raised up this righteous
man from the east?" as applied to the nation of Israel, may have
had some reference to the ensign of the man of Reuben. But, if
this be so, it would be next to an impossibility to trace it
positively, for the word man is in such general use that, should
we undertake it, we should soon get lost in the mazes.
But we are sure of this one thing, namely: that the ensign
of that first-born of Israel was a type of another first-born, of
whom the prophet declares, "Unto US A SON is born, and my people
Israel, even Ephraim, shall know." Also, when this son of Abraham
was led out to be slain for the sins of that people, Pilate said:
"Behold the MAN."
Joseph inherited the first-born blessing which Reuben
forfeited and the ensign of the cross in the hands of the people
who are the inheritors of the blessings of the Gospel of the
grace of the Son of God, declared, in the arbitrary language of
signs, "Behold the man." Thus it seems that the "Double Portion"
of Joseph was a type of his double blessing, i. e., the blessing
of the Abrahamic Birthright and the Gospel of Grace, for they
certainly are the recipients of both.
It is for this reason that the Lord says: "They,"
Joseph-Israel, "shall rejoice in their portion: therefore in
their land they shall possess the Double (i. e., two portions in
the land): everlasting joy shall be unto them ... And their seed
shall be known among the Gentiles, and their offspring among the
people; all that see them shall acknowledge them, that they are
the seed which the Lord hath blessed."--Isa.61:7-9.
This word double gives that whole prophecy in the context to
Joseph. The next verse is as follows: "I will greatly rejoice in
the Lord; my soul shall be joyful in my God for he hath clothed
me with the garments o f salvation, he hath covered me with the
robe o f righteousness, and as a bridegroom decketh himself with
ornaments, and as a bride adorneth herself with her jewels."
Truly "God is good to Israel, even to such as are of a clean
heart." Among that people who received "grace in the wilderness"
none may have a clean heart except those who trust the blood of
atonement; i. e., the blood of Jesus Christ, the Lamb of God, who
taketh away the sin of the world.
Prior to the crucifixion of this man, this first-born Son of
God, Caiaphas, in the heat of discussion concerning the interests
of their nation, said: "Ye know nothing at all, nor consider that
it is expedient for us, that one man should die for the people,
and that the whole nation perish not. And thus spake he not o f
himself: but being high priest that year, he (unconsciously)
prophesied that Jesus should die for that nation; and not for
that nation only, but that also he should gather together in one
the children o f God that were scattered abroad."
The children of God that were scattered abroad at that time
were the ten tribes of the Birthright kingdom of Israel, and we
say, without the possibility of being successfully contradicted,
that the restoration o f Israel is in the atonement, and that
Jesus not only died to fulfill Isa.53:8, but also that he might
perform that good thing which he had promised unto the house of
Israel and to the house of Judah; i. e., the gathering, the
return, the restoration of his chosen people, with all its
glorious results.
This is why Paul said, "And now I stand and am judged for
the hope of the promise made of God unto our fathers: unto which
promise our twelve tribes, instantly serving God day and night,
HOPE TO COME. For which hope's sake, King Agrippa, I am accused
of the Jews." (Acts 26:6-7.) This is also why he says, "Now we
beseech you, brethren, by the coming of the Lord Jesus Christ,
and by our gathering together unto Him." It was because this
restoration is all through the words of Moses and the prophets,
and because Jesus had died to accomplish it, that, after his
resurrection, and just before his ascension, the last question
which his apostles ask is, "Lord, wilt thou at this time restore
again the kingdom to Israel?" He did not tell them that there was
to be no restoration. He simply told them that they were not to
know the times or seasons which the Father hath put in his own
power. Later they understood that it was to come, with the second
coming of Christ, at which time he is to gather Israel, and reign
over the house of Jacob forever.
Thus, on the day of Pentecost, when men out of every nation
under heaven were assembled together, Peter said: "Men and
brethren, let me freely speak unto you of the patriarch David,
that he is both dead and buried, and his sepulchre is with us
unto this day. Therefore, being a prophet, and knowing that God
had sworn with an oath unto him that of the fruit of his loins,
according to the flesh, he would RAISE UP Christ. to sit on his
throne; he, seeing this before, spake of the resurrection o f
Christ." (Acts 2:29-31.)
According to this reasoning, David did not expect Christ to
sit on his throne until after he shall have been raised from the
dead, and we know that he is not on David's throne now. He is
sitting at the right hand of God on his throne, for "Him hath God
exalted with his right hand to be a Prince (a Prince is a coming
king) and a Saviour, for to give repentance to Israel, and
forgiveness of sins." (Acts 5:30) Hence, Peter, after telling the
Jews that this Prince whom they had killed, was both Lord and
Christ, very kindly says, "And now, brethren, I wot that through
ignorance ye did it (God help Christians of today to be thus, or
even more charitable), as did also your rulers. But those things,
which God before had shewed by the mouth of all his prophets,
that Christ should SUFFER, he hath so fulfilled." Thus we see,
that the apostles only claimed, for others of them were with
Peter, that those things which were written concerning the
sufferings of Christ were fulfilled. So, Peter continues his
discourse, saying, "And he (God) shall send Jesus Christ, which
before was preached unto you: Whom the heaven must retain until
the times of restitution of all things, which God hath spoken by
the mouth of all his holy prophets since the world began." (Acts
3:17-2I.)
Mark that, please! "All things which God hath spoken by the
mouth of all his holy prophets," and nothing else, but surely
all that which God hath spoken. Just that, nothing more, nothing
less, can vindicate. Nothing more is necessary, but it is
absolutely essential for the complete vindication of God and his
Christ that all which God hath spoken be so fulfilled.
All the suffering phases concerning this rejected one, as
recorded by all the prophets, have in like manner been fulfilled.
The despised and rejected Man of Sorrows came. The oppressed,
afflicted and grief-stricken man with the marred visage has been
smitten. The stripe-beaten back has been bared and has borne its
heavy load. The prison, the judgment hall, the trial, the
mocking, jeering, insulting, spitting, raging mob are come and
gone. The dumb Lamb, whose heart broke and melted like wax within
him, has been led to the slaughter. In company with criminals, he
has poured out his soul unto death, and the mutilated body has
been laid away in its foretold rich man's grave. But that grave
could not hold its holy treasure, for his prophet Father had
said, "Neither wilt thou suffer thine Holy One to see
corruption."
These and many other things which were foretold by the
prophets he hath so fulfilled; but Jesus, himself, said: "Think
not that I am come to destroy the law (word), or the prophets: I
am not come to destroy, but to fulfill (these). For verily I say
unto you, Till heaven and earth pass, one jot or one tittle shall
in no wise pass from the law ("to the law and to the testimony,
if they speak not according to thy word, it is because there is
no light in them"), till all be fulfilled."
The heaven and the earth are still held in their places, all
that is written in the prophets has not yet been fulfilled, but
IT SHALL BE. For Gabriel said to Mary, "Thou shalt conceive in
thy womb (she did), and bring forth A SoN (she did), and shalt
call his name JESUS (that was his name). He shall be great
(Prophet, High Priest, Prince, and Saviour), and shall be called
the Son of the Highest (God, himself, opened heaven, and said,
"This is my beloved Son"); and the Lord God shall give unto him
the throne of his father David [that throne has not yet been
given to him], and he shall reign ["Upon the throne of David, and
upon his kingdom, to order it, and to establish it with judgment
and justice (elements which it now lacks) from henceforth even
forever (the zeal of the Lord of hosts will perform this) over
the house of Jacob forever and of his kingdom there shall be no
end." Thus we see that these promises concerning David's greater
Son were fulfilled only in part at his first coming. When Jesus
comes the second time, he will come as SHILOH. Unto him shall the
people gather, and he will then sit on the throne of his father
David, and reign over the house of Jacob forever. For it is
written: "Behold, the days come, saith the Lord, that I will
raise unto David a righteous Branch, and a King shall reign and
prosper, and shall execute judgment and justice in THE EARTH."
It is of the fact of this coming King for the kingdom of
David that, when the apostles and elders of the newly founded
church were in counsel, James spoke "Men and brethren, hearken
unto me: Simeon hath declared how God at first did visit the
Gentiles, to take out of them a people (the remnant of grace) for
his name (i. e., that they might become his bride). And to this
agree the words of the prophets; as it is written, After this I
will return, and will build again the tabernacle (royal
dwellings, and palaces) of David, which are fallen down (those on
Mt. Zion); and I will build again the ruins thereof, and I will
set it up." (Acts 15:13-16.)
Jesus died to confirm the promises made to the fathers, not
to transfer them. "He that keepeth thee will not slumber. Behold,
he that keepeth Israel shall neither slumber nor sleep." (Ps.121:
3-4.)
....................
NOTE:
SO IT IS AND SO IT SHALL BE. THE PROPHECIES OF
YOUR BIBLE ARE COMING TO PASS RIGHT BEFORE YOUR EYES.
THE BRITISH COMMONWEALTH AND THE UNITED STATES OF AMERICA
ARE MENTIONED MORE OFTEN IN YOUR BIBLE THAN ANY OTHER
PEOPLE. WITHOUT THIS KEY IT IS IMPOSSIBLE TO UNDERSTAND
BIBLE PROPHECY. THE FUNDAMENTAL PROPHETS OF FUNDAMENTAL
CHRISTIANITY DO NOT UNDERSTAND BIBLE PROPHECY. THEY CANNOT
UNDERSTAND, FOR THEY DO NOT ACKNOWLEDGE THIS KEY WE HAVE
SEEN EXPOUNDED BY ALLEN. THEY CANNOT UNDERSTAND BECAUSE
THEY WILL NOT KEEP THE COMMANDMENTS OF GOD. ALL THEIR
BOOKS ON PROPHECY ARE USELESS. RIGHT BEFORE YOUR EYES
THE PROMISES TO ABRAHAM, ISAAC, JACOB, JOSEPH, HAVE BEEN
FULFILLED.
THE PROPHETS OF YOUR BIBLE FOR TODAY I HAVE EXPOUNDED
FOR YOU ON THIS WEBSITE. THE BEAST OF REVELATION IN
EUROPE IS TAKING SHAPE. THE KING OF THE SOUTH - A UNION
OF ARAB NATIONS IS TAKING SHAPE. THE BEAST OF EUROPE
WILL DEFEAT THE ARAB UNION, IT WILL MARCH INTO JERUSALEM,
AND THEN IT WILL TURN ON THE BRITISH COMMONWEALTH AND
THE UNITED STATES OF AMERICA. THE NATIONS OF ISRAEL AND
THE JEWS WILL GO INTO THE LAST END TIME GREAT TRIBULATION.
THE BEAST OF EUROPE WILL RULE THE WESTERN WORLD. THEN THAT
BEAST WILL TRY TO CONQUER THE EASTERN WORLD. THERE WILL
BE A MIGHTY BATTLE, IF NOT STOPPED, NO FLESH WILL
SURVIVE. BUT JESUS WILL COME, THE RESURRECTION OF THE
SAINTS WILL TAKE PLACE. THEY WITH CHRIST AND THE HOLY
ANGELS WILL DESTROY THOSE WHO ARE DESTRYING THE EARTH.
JESUS WILL SET UP THE KINGDOM OF GOD ON EARTH AS HE SITS
ON DAVID'S THRONE.
THEN WILL COME THE AGE TO COME AND THE RESTITUTION OF
ALL THINGS.
Keith Hunt
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