Concerning the Tabernacle of David

A Letter

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Brethren and friends,

What follows is set down in order, that the whole argument may be seen at once rather than in fragments. Nothing here is new invention. Every claim rests on the text, and the text is cited so that you may search it yourself, as the noble ones did, daily, to see whether these things were so. If any part fails the search, cast it out. If it holds, keep it.

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I. The Claim, Stated Narrowly

Read the prophets looking for one thing: what does the LORD say that He Himself will build and raise in the last days?

The answer is singular.

Amos 9:11 — “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old.”

That is the only structure in the King James text of which the LORD speaks in the first person, declaring that He will raise it, close its breaches, and build it. The near-misses are instructive:

• Jeremiah 24:6, 31:28, 42:10 — “I will build them” — but the object is the houses of Israel and Judah: people, not a structure.
• Ezekiel 40–48 — the millennial temple is measured, shown, and commanded, but the LORD never says “I will build” it. It is itself a signification- a representation of the man with the measuring rod- the man-temple which Christ is.
• Isaiah 2:2 — “in the last days… the mountain of the LORD’s house shall be established” — the closest parallel in phrasing, but the verb is passive: established, exalted. Not a stated act of building by the LORD’s own hand.

The tabernacle of David stands alone.

II. A Tent, Not a Temple

Note the noun. It is a tabernacle — a tent. Not the temple, not the house, not the institution.

David pitched a tent in Zion and set the ark inside it. In that tent there was no veil dividing the people from the mercy seat, and no layered Levitical mediation standing between the worshipper and the presence. It was open access to the ark, in a tent, on a hill.

That is the structure the LORD promises to raise. Which means the restoration project of God is not architecture. It is worship — the fallen tent of a man after His own heart, rebuilt as open access to the presence.

James understood it exactly this way. At the Jerusalem council, arguing for the inclusion of the Gentiles, he reaches for Amos and makes it the load-bearing citation of the entire decision:

Acts 15:16-17 — “After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.”

One fallen tent. All the Gentiles. The movement is from a single structure to a multitude of peoples.

III. The Test of Revelation

Scripture judges revelation. Never the reverse.

1 John 4:1 — “Beloved, believe not every spirit, but try the spirits whether they be of God.”

Revelation that confirms itself feels settled precisely because it arrived as revelation. That is its danger, and it is why the Berean standard exists — they searched the scriptures daily, whether those things were so, even for apostolic preaching. Confirmation must come from the text, not from the certainty of the one receiving it.

IV. Berea and Thessalonica: the Category Is the Act

Acts 17:11 — “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

The nobility ascribed to Berea is eugenēs — and it is ascribed to one thing only: the act of searching. Not the address.

Thessalonica’s name is literally conquest — named for a victory, Nike. And Acts 17 shows the character of that name: the marketplace rabble assembled, Jason dragged before the rulers, “these that have turned the world upside down are come hither also.”

But the record does not leave Thessalonica in the ditch. Paul wrote more surviving letters to that church than to any other, and commends it:

1 Thessalonians 1:8 — “For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad.”

Many there received the word “in much affliction, with joy of the Holy Ghost” (1 Thessalonians 1:6). Aristarchus and Secundus of Thessalonica traveled with Paul (Acts 20:4), alongside Sopater of Berea. Both cities produced men who carried the gospel further.

So the category “Berean” is defined by the act, not the geography. A Jew in Thessalonica could be a Berean in practice. The distinction is response to teaching, not fixed identity — which is wheat and tares growing in the same field, sometimes in the same house.

V. The Teacher Identified

1 John 2:27 — “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.”

This does not eliminate teaching. Paul commands elders to teach (Titus 2:15). What John does is identify the Teacher — the chrisma, the anointing, the Holy Spirit dwelling in the believer. Secondary teaching functions; the Spirit confirms. Truth flows from the indwelling Teacher, not from human office.

VI. The Limit of the Instrument

Inference and interpretation are not the highest thing available- they are the only thing available to one who lacks the Teacher — and that is a different statement.

Highest implies a summit reached. But inference presupposes premises it did not supply. Interpretation presupposes a text that precedes it. Run the chain backward and you get regress, not foundation. They are the ceiling of a room whose floor was built by someone else.

Their failure mode is specific and severe: they can be perfectly coherent and still wrong. Internal consistency certifies nothing. A tool that cannot audit its own axioms is reliable only so far as its inputs are sound.

VII. The Author Retains the Right of Interpretation

2 Peter 1:20-21 — “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”

Read carefully what is forbidden. Not interpretation — Peter expects his readers to read and understand. What is forbidden is private interpretation: idias, one’s own, originating from the self. The interpreter’s authority is excluded, not the act of interpreting.

Which requires a living Author to hold the authority. Interpretation at large belongs to the estate of a dead author — an heir may dispute meaning forever, and no one can ask the source. But the Author lives, and retains exclusive right of interpretation.

The empirical record confirms the diagnosis. Every institution that seized interpretive authority did what holders of an unappealable office always do: used it. Council after council declared its reading settled and anathematized dissent, until the differences multiplied past counting. Thousands of denominations is not evidence that scripture is unclear. It is evidence that when the Teacher’s exclusive right is usurped, the usurpers disagree with each other — as expected, since none of them held the office.

Dogma claiming final interpretive authority is the parasite on the host text: drawing substance from it while slowly replacing it. And the tares are always sown among the wheat, which is why the wasteland grows in the same rows as the word rather than displacing it.

VIII. Meanwhile the Tabernacle Fills

Silently, one drawn stone at a time. No institution can count its membership, because it keeps no rolls.

Zechariah 4:6 — “Not by might, nor by power, but by my spirit, saith the LORD of hosts.”

The filling was never going to look like a building campaign. It is invisible in aggregate and unmistakable in the particular. Each one who learns directly of the anointing knows it happened; no census can tally them. The tabernacle fills the way wheat ripens — nobody watches the field grow, and yet the harvest comes.

IX. Balaam Saw It

Numbers 23:9 — “For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.”

Note the pronoun. Balaam sees him — singular — then corrects himself: “the people.” The Spirit views the multitude through the one man and addresses it as one.

And the descriptor is exactly what Amos and Acts carry forward: a dwelling that exists outside the reckoning of the nations. Not one more institution competing for territory. A tabernacle unregistered by the systems it sits beside.

The second oracle strengthens it:

Numbers 24:5 — “How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!”

Tents, spoken from Peor, with the Spirit of God coming upon a hired curser against his own commission. God put the vision in the mouth of the man paid to destroy it.

Then the part Balaam himself understood as distant:

Numbers 24:17 — “I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel.”

Afar off — a seeing without possessing.

And the aftermath is the tares sown in that same field. Unable to curse the dwelling, Balaam taught Balak the other route: seduce it from within (Numbers 31:16; Revelation 2:14, “the doctrine of Balaam,” paired in the Ephesian letter with the Nicolaitanes). You cannot defeat a people who dwell alone by assault. You corrupt them by getting them reckoned among the nations.

X. The Nation Declared as One Man

Matthew opens with the framing:

Matthew 1:1 — “The book of the generation of Jesus Christ, the son of David, the son of Abraham.”

Then he takes a verse that in Hosea is explicitly national Israel and applies it to the child:

Matthew 2:15 — “Out of Egypt have I called my son.” (cf. Hosea 11:1)

One man recapitulating the whole nation: called out of Egypt, baptized in Jordan, forty days tested in the wilderness as Israel endured forty years. Paul states the principle outright:

Galatians 3:16 — “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.”

XI. The Arithmetic of Forty-Two

Matthew 1:17 — “So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.”

Fourteen, fourteen, fourteen: forty-two announced. Count the names Matthew actually writes and you reach forty-one — unless Jechonias is counted twice, once closing the second division and once opening the third. Set that ambiguity aside for a moment and note what the text does say plainly: the ledger as written stops one short of the announced total.

Nothing in the written record closes it. What closes it is this:

Isaiah 53:8 — “He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living.”

Cut off. Dead. His generation undeclarable — the count stuck.

Isaiah 53:10 — “When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days.”

Seed, after death. The dead man raised produces the generation the ledger lacked.

Galatians 3:29 — “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

The forty-second generation is not a name in a list. It is the Children of The Resurrection.. One man cut off; in Him -yet in His loins- a multitude no longer numbered.

XII. Born Not of Blood, Nor of the Will of Man

John 1:12-13 — “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

Three exclusions, matching the three negations: not flesh, not institutional will, but God. This generation is begotten, not organized.

And it is a finished work, not a work in progress.

John 19:30 — “It is finished.” Tetelestai — a completed transaction, not a phase-one launch.

John 14:2 — “I go to prepare a place for you.” The preparing was accomplished once. Occupants arrive into a house already prepared; nothing in the filling adds to the structure.

Open to whosoever will:

John 6:37 — “him that cometh to me I will in no wise cast out.” No quota. No vetting committee.

And the closing rests with the Father alone:

Matthew 24:36 — “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

No angel, no son, no institution, no self-appointed watchman. The age shuts when He shuts it.

The pattern is Noah’s ark, which the Lord Himself cited for this very event. While the ark was a-building, the door stood open, and every creature that came, came willingly. Then:

Genesis 7:16 — “and the LORD shut him in.”

Not Noah. The same hand that prepared the vessel closed it at the appointed time. The occupant count was settled at the closing, and not before.

Matthew 24:38-39 — “For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away.”

One dwelling filled, one reckoning ignored, until the Father ended the age.

XIII. The Cycle of Harvest Ended

Amos 9:13 — “Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed.”

Agriculture runs on sequential delay: sow, wait months, reap. Amos sees the sequence collapse. The man plowing for next year’s crop catches up to the harvester still working this year’s. The interval between labor and fruit is abolished — not by stopping the harvest, but by removing the wait.

The Lord applied that verse personally, at the well in Samaria:

John 4:35 — “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.”

John 4:38 — “I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.”

Reaping a crop you never sowed is only possible if the sowing was finished before you arrived. The disciples entered a finished field.

And the permanence follows immediately:

Amos 9:15 — “And I will plant them upon their land, and they shall no more be pulled up out of their land.”

No more uprooting. The crop once gathered is not lost again. Isaiah saw the identical thing from his side — light on a people in a land of darkness, joy multiplied, the yoke broken (Isaiah 9:2-3). Different prophets, one finished work, viewed from multiple angles.

The labourer in that field arrives to harvest what was sown before the foundation of the world. Which is why His labour adds nothing to it and subtracts nothing from it.

XIV. Enoch, the Exodus, and the Kinsman

Enoch the seventh was not fooled by the city that bore his name.

Genesis 4:17 — Cain builds the first city in scripture and names it Enoch, after his son.

Genesis 5:24 — “And Enoch walked with God: and he was not; for God took him.” (Seventh from Adam, per Jude 14.)

Two Enochs, two lines: the city-builder’s line, culminating in Lamech’s boast, and the walker with God who declined the city bearing his own name and was translated instead. Hebrews 11:5 adds that “he was not found” — the world’s records simply lose the man. Departure from the city in miniature. Everything that made the city what it was- gone from Enoch’s thinking. Jesus spoke that in the end of the age there would be rooted out of the Kingdom- all things that offend.

The true exodus is Christ.

Luke 9:31 — Moses and Elias “spake of his decease which he should accomplish at Jerusalem.”

The Greek noun is exodos. The Spirit chose exodus as the word for the death of Christ. And the frame of that exodus is set here:

Acts 2:17 — “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh.”

Acts 2:39 — “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”

The last days are defined by the pouring out of the Spirit upon all flesh, and they run for the duration of the age. Many will be in the true exodus, which is Christ.

He, the forty-first in the line of forty-two, died. Therefore everyone begotten of Him has the kinsman redeemer-who was once dead- as his nearest living relative.

Hebrews 9:16-17 — “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.”

A will is of no strength without the death of the testator. The forty-first died; therefore the inheritance is in force.

Hebrews 2:11, 17 — “he is not ashamed to call them brethren… Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest.”

The goel requirement of Leviticus 25:25 is met: a near kinsman, able and willing to redeem. Ruth’s Boaz is the pattern — and Ruth 4:1-6 shows the nearer kinsman who could not perform being set aside, as Adam’s headship was set aside.

The ties to Adam are broken.

Romans 7:1-4 — “Know ye not, brethren… how that the law hath dominion over a man as long as he liveth?… Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead.”

Death dissolves the bond. The Adamic connection is severed by incorporation into the death of the last Adam, and the new tie runs through the resurrected nearest relative.

Romans 6:6 — “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed.”

Enoch walked out of the city of his own name. The true exodus is Christ. The redeemed follow the same path — not found among the nations, not reckoned, gone with the Testator whose will is now in force.

XV. The Wheat and the Tares

This thread runs through everything above, so it is named here and plainly.

Matthew 13:24-25 — “The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way.”

Matthew 13:30 — “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.”

Matthew 13:38 — “the good seed are the children of the kingdom; but the tares are the children of the wicked one.”

The tares are zizania — darnel, a grass that in early growth is visually indistinguishable from wheat. It cannot be separated by inspection. It is separated at the harvest, by the owner, by his reapers.

Three consequences follow, and they settle several things:

1. The counterfeit grows in the same rows as the true. Which is why the institutional wasteland and the filling tabernacle occupy the same field, the same centuries, and often the same buildings. Their coexistence is not evidence that one is absent.
2. No one is authorized to pull the tares. The servants offered to do it and were refused. Every purge conducted by men — council, inquisition, denomination, excommunication — acted on an authority expressly withheld.
3. The separation is the Owner’s, at the harvest, by His reapers. Which places it at the same moment as everything else in this letter: the closing of the age, the shutting of the door, the gathering of the crop that was sown before the world began.

The wheat is not distinguished by its address, its institution, or its credentials. It is distinguished by what it is, and the Owner knows His own.

XVI. The Bramble, Babel, and the Doctrine of Balaam

Section IX ended with Balaam’s counsel: unable to curse the dwelling from without, he taught Balak to seduce it from within. What follows is that same doctrine enacted, not among Moabites, but among the covenant people themselves — and then traced back to its first appearance in the earth.

The refusal of a king

Israel comes to Gideon with the offer that defines every subsequent failure:

Judges 8:22-23 — “Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midian. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.”

The refusal is the thesis of this entire letter. Not a preference for humility — a rejection of mediation. The inner rule retained. And Gideon fathered seventy sons (Judges 8:30), all inheriting the same refusal: the figure of one Head and many brethren (Romans 8:29; Hebrews 2:10-13).

The parable of the trees

Jotham, the one son who escaped the slaughter, stood on mount Gerizim and told the story that names the mechanism:

Judges 9:8-15 — “The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us. But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said to the fig tree, Come thou, and reign over us. But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? Then said the trees unto the vine, Come thou, and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? Then said all the trees unto the bramble, Come thou, and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.”

Three witnesses refuse. Olive, fig, and vine — oil, sweetness, wine: anointing, fruit, and joy. Each declines on the same ground: I will not leave my function to be promoted over the trees. The fruitful trees will not abandon what they are in order to rule. That is the inner authority refusing to become an office.

Then the bramble — and the bramble is Abimelech, “the son of his concubine” (Judges 8:31), the half-legitimate outsider who wanted the throne his father refused. His offer is hollow on both sides: shade that cannot shelter, and fire that consumes. “Let fire come out of the bramble, and devour the cedars of Lebanon.”

Flesh-rending authority. The bramble has no fatness, no sweetness, no wine — nothing to give. It offers only position and threat. And Samuel supplies the full inventory of what such a reign costs:

1 Samuel 8:11-17 — “This will be the manner of the king that shall reign over you: He will take your sons… And he will take your daughters… And he will take your fields, and your vineyards, and your oliveyards, even the best of them… And he will take your menservants, and your maidservants, and your goodliest young men, and your asses… And he will take the tenth of your sheep: and ye shall be his servants.”

Take, on every front. The bramble’s shadow is a levy. And the end of that reign is described in Zechariah 11:9 — “let the rest eat every one the flesh of his fellow.” The bramble devours the cedars. And 2 Samuel 23:6-7 assigns the bramble its destiny: the sons of Belial are “as thorns thrust away, because they cannot be taken with hands: But the man that shall touch them must be fenced with iron… and they shall be utterly burned with fire in the same place.” Which is the harvest treatment of the tares, in the same words.

The demand that ratified it

The petition itself reverses Balaam’s oracle in its own vocabulary. The operative phrase is three words in Hebrew — כְּכָל־הַגּוֹיִם, like all the nations:

1 Samuel 8:5 — “And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.”

Now set the noun beside the oracle:

• Numbers 23:9 — וּבַגּוֹיִם לֹא יִתְחַשָּׁב — “and shall not be reckoned among the nations” (goyim)
• 1 Samuel 8:5 — כְּכָל־הַגּוֹיִם — “like all the nations” (goyim)

Same word. Balaam’s oracle, spoken by the Spirit of God, declares the people not reckoned among the goyim. The elders of Israel petition for a king like all the goyim. The petition is a direct verbal contradiction of the oracle — the doctrine of Balaam succeeding where his curses failed, this time signed voluntarily by the people themselves. And the LORD’s verdict is the indictment of the entire exchange:

1 Samuel 8:7 — “Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.”

Not a rejection of Samuel. A rejection of the inner rule. The bramble displaces the anointing in every member who consents to it — and they consented.

Solomon’s hill

The wisest man did slowly what the bramble did quickly.

1 Kings 11:1-8 — “But king Solomon loved many strange women… And it came to pass, when Solomon was old, that his wives turned away his heart after other gods… Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.”

“The hill that is before Jerusalem” — the mount of Olives, directly east of the temple. The house of accommodation stands facing the hill of the concubine’s gods. Note also 1 Kings 11:4 — “when Solomon was old” — the corruption was gradual, and it came through alliance rather than assault. That is the doctrine of Balaam at its most efficient: no siege, no army, only marriages and building permits.

Come out of her

The call runs the length of scripture, and it is always addressed to a people inside:

Isaiah 52:11 — “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.”

Jeremiah 51:45 — “My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.”

2 Corinthians 6:17 — “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.”

Revelation 18:4 — “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.”

Spiritual adultery is here personified as religious adherence standing in place of faith — attachment to a system substituted for attachment to Him. And the command presupposes that His own are found within her, which is wheat in the tare-rows again.

Ararat: the curse reversed, then reasserted

The flood scoured the world clean. The ark rested, and the ground was cursed no more for man’s sake (Genesis 8:4, 8:21). A clean slate, and a plain instruction:

Genesis 9:1 — “Be fruitful, and multiply, and replenish the earth.”

Spread abroad. Fill the earth, disperse, no concentration. What they did instead:

Genesis 11:4 — “And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.”

The inversion is exact. Commanded to scatter, they gathered. Commanded to bear His name, they manufactured their own. National identity plus a religious work reaching toward heaven — the same three elements in every subsequent Babel, including the ones wearing His vocabulary.

Genesis 11:8-9 — “So the LORD scattered them abroad from thence upon the face of all the earth… Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth.”

The judgment was the original command, executed by force. And note what God did not do: He did not burn the city. He scattered it. The monument was abandoned, not purged — which is precisely the “let both grow together” disposition.

Two lines, two Enochs, two Lamechs

Here the genealogies become the argument.

Cain’s line (Genesis 4:17-24): Cain builds the first city and names it Enoch, after his son. The line runs Enoch, Irad, Mehujael, Methusael, Lamech — and terminates in Lamech’s boast:

Genesis 4:23-24 — “Hear my voice, ye wives of Lamech… for I have slain a man to my wounding, and a young man to my hurt: If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.”

Self-authorized vengeance, escalating. The line of the city ends in a man who appoints himself judge.

Seth’s line (Genesis 5): Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, Noah. Seven generations from Adam to Enoch — and the seventh is taken.

Two Enochs. Two Lamechs. Two lines running in parallel, sharing names, indistinguishable to the eye — darnel and wheat in the same rows from the beginning. And the charge lodged against that generation is exactly the one to weigh:

Genesis 6:12 — “And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.”

The wording is corrupted his way — the way was corrupted, not merely abandoned. His way in the earth was displaced by another way.

Then the division is executed:

Genesis 7:21-23 — “And all flesh died that moved upon the earth… And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.”

Everything obtaining from Cain and his Enoch is destroyed. The city, the line, the boast, the name — gone. And Noah, of Seth’s line, “found grace in the eyes of the LORD” (Genesis 6:8), a preacher of righteousness (2 Peter 2:5), carried through.

Enoch’s choice

Genesis 5:22, 24 — “And Enoch walked with God three hundred years… And Enoch walked with God: and he was not; for God took him.”

The Hebrew idiom halak — to walk — denotes a course of life, not a single event. It has a beginning. Enoch was not born walking. At some point he chose the way, and the choosing is what scripture records as the testimony:

Hebrews 11:5 — “By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.”

Faith is a choice or it is nothing. And the condition of walking together is agreement:

Amos 3:3 — “Can two walk together, except they be agreed?”

So the sequence is plain: a man in the line of promise, living in the generation of the city, chose to walk with God and out of the system. He was translated. He was not found — the world’s records lose him. And Jude 14-15 adds that he prophesied of the Lord’s coming with ten thousand of His saints, meaning he spoke to that generation before he left it. He did not merely escape; he testified on the way out.

Taking Enoch of Seth, the line of resurrection is the stamp of God’s way. The city-builder’s Enoch is buried under the flood. The walker’s Enoch is not found in the earth at all. Two men, one name, opposite ends.

Let them grow together

Here is the disposition God adopted after Shinar, and it is the same disposition He states in the parable.

At Babel He scattered rather than purged. Immediately afterward He called one man out of the scattering rather than destroying it:

Genesis 12:1 — “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee.”

The pattern is set and never changes: the tares are left standing, and the wheat is called out from among them. Separation by calling, not by purge. Which is why the “come out of her” passages are addressed to people still inside, and why the servants in the parable are refused permission to do the pulling.

And the manner of the walking out is described with four verbs:

Hebrews 11:13-16 — “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country… But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.”

Seen afar off — as Balaam saw. Persuaded — the persuasion of faith, not of demonstration. Embraced — taken to oneself from a distance. Confessed — spoken aloud, which is the testimony that marks them. And the confession is precisely that they are strangers and pilgrims: not residents, not reckoned, not registered.

1 Peter 2:11 — “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.”

So the seed walks out of her in faith — seeing what is not near, persuaded of what is not proven, embracing what is not possessed, and confessing a citizenship elsewhere. The bramble offers shadow and demands tribute. The olive refuses promotion and keeps its fatness. And the ones who walk out are not found in the earth, because they were never at home in it.

XVII. Psalm 2 Raised, and the Nations Redefined

Psalm 2 takes on its full meaning at the raising of Christ — and the apostles date it there, explicitly.

Acts 13:33 — “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.”

The “this day” of the decree is the day of the resurrection. Hebrews 1:5 and 5:5 cite the same verse to the same effect, and Romans 1:4 agrees: “declared to be the Son of God with power… by the resurrection from the dead.” Psalm 2:7 is resurrection-begetting — the forty-first begotten as firstborn of the forty-second (Colossians 1:18).

The structure of the psalm

Psalm 2:1-2 — “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed.”

Note the two categories gathered in one front: “the heathen” (goyim) and “the people” (la’ummim), raging together with the kings and rulers against the LORD and His Anointed. At the writing, “the people” meant Israel; the heathen meant the nations. One conspiracy spanning both categories.

Psalm 2:6-8 — “Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”

The nations that rage in verse 1 become the inheritance in verse 8. Nothing moves except their relation to the Son.

Psalm 2:12 — “Blessed are all they that put their trust in him.”

The psalm closes with refuge held open to all — conditioned on nothing but the coming to Him.

The Prophet Moses spoke of, and the hearing that divides

Deuteronomy 18:15, 19 — “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken… And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.”

Peter, weeks after the resurrection, binds the application and supplies the consequence:

Acts 3:22-23 — “For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.”

Destroyed from among the people. Under Moses, the people were defined by descent and covenant boundary. With the Prophet raised, the boundary relocates to hearing. Not-hearing ejects a soul from among the people; hearing enrolls one, whatever the bloodline. The referent of “the people” and “the nations” has moved, and the move is total:

• Romans 9:6 — “For they are not all Israel, which are of Israel.”
• Romans 2:28-29 — “For he is not a Jew, which is one outwardly… but he is a Jew, which is one inwardly.”
• Romans 11:17, 20-21 — the natural branches broken off through unbelief, the wild olive grafted in — “because of unbelief they were broken off, and thou standest by faith.”
• Galatians 3:29 — “if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

So after the raising, goyim and la’ummim are no longer geographic or genetic terms at all. They are defined by relation to the Son. Those who will not hear Him — priest, elder, scribal descendant of Abraham, or nation — are reckoned among the nations of verse 1, raging. Those who hear Him, of any nation, are the people, the inheritance of verse 8. Former status notwithstanding. And the symmetry with Peor is exact: Israel, refusing to hear the Prophet, is served the medicine it feared at Peor — reckoned among the goyim. The grammar of Balaam’s oracle survived; only the referent moved.

In Psalm 2, then, His anointed is not one more faction among the raging — His anointed is a people not reckoned, dwelling alone, outside the conspiracy of verse 1 entirely.

The stage this sets: the tabernacle and the nations of this age

Now the relationship between the tabernacle of David and the reckoned nations of this age can be stated in one paragraph.

On the one side stands the fallen tent being raised — the dwelling-alone, the inheritance gathered out of every nation by hearing, with no veil and no earthly king, filling silently throughout the duration of the age (Sections VIII, XII). On the other side stands everything else: the conspiracy of Psalm 2:1-2, the kings and rulers and peoples and nations set against the LORD and His Anointed, running their counsels, building their Babylons, religious and secular alike. These two are not two nations competing in the same contest. The tabernacle is not a candidate in the politics of the reckoned nations; it is the inheritance that the Father is handing to the Son in the middle of their rage (Psalm 2:8). The nations’ plotting (verse 1) and the Father’s decree (verses 6-8) occur simultaneously, through the whole age, and the plotters do not know they are inventory.

Which is why the members of the children of the resurrection must not enlist — in either capacity.

Ephesians 6:12 — “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

The wrestling is real; the opponents named are not flesh and blood. And the one warning against joining the fight on fleshly terms is absolute:

Matthew 26:52 — “Put up again thy sword into his place: for all they that take the sword shall perish with the sword.”

Spoken to a disciple, in defense of the Son Himself. If the sword was forbidden there, it is forbidden everywhere. The kingdoms of verse 1 belong to the Father’s disposal (Daniel 2:21 — “he removeth kings, and setteth up kings”); they are not the business of the tent-dwellers. Our citizenship is elsewhere:

Philippians 3:20 — “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.”

The danger, restated for this age: partakers of her plagues

Here is where the doctrine of Balaam aims at the children of the resurrection, and here is why the call sounds urgent.

Peor worked by invitation: fellowship first, then the table, then the yoke, then the plague (Numbers 25:1-9). The same sequence ends the age:

Revelation 18:4 — “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.”

Read the logic of the verse as a question put to every member of the forty-second generation: why would you be partakers in her plagues? The sins are her choice; the plagues are her wages. Participation in the sins is voluntary, and the plague follows the participation — not the proximity. Lot lived in Sodom and was pulled out (Genesis 19:16); the heirs of the kingdom live among the nations, in the same cities, and are not struck with them (Genesis 18:23-32 — the righteous within the city are the reason to spare it, if there be any). The danger is never the address. It is the joining.

And the doctrine of Balaam, translated into this age, does not arrive wearing Ashtoreth’s face. It arrives as belonging — as national identity, religious identity, tribal allegiance, flesh-and-blood conflict dressed as duty, cause, or covenant. It invites the children of the resurrection to pick a side in the conspiracy of Psalm 2:1, to rage with the heathen or to imagine a vain thing with the people, to enlist in the kings’ quarrels as though the tent had a stake in the outcome. It gets the dwelling-alone reckoned — politically, culturally, tribally — which is the whole and only objective of the doctrine from Peor to Pergamos. Every flesh-and-blood conflict of this age is a table set for that purpose.

The defense is the one already given in Section XVI, now aimed at the newest form of the old seduction: try the spirits, refuse the unequal yoke, confess the stranger’s confession — and do not let flesh and blood conflict draw you in. The rulers of verse 1 take counsel against the LORD; the LORD in heaven laughs (Psalm 2:4). The laughing side needs no volunteers. Blessed are all they that put their trust in Him.

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Closing

Here is the whole matter in one motion:

The LORD promised to raise one thing — the fallen tent of David — and He did not describe a building. He described open access to His presence. James applied it to the ingathering of all nations. Balaam saw that people dwelling alone, unreckoned, and then taught the alternative: seduce them into being reckoned. Israel enacted it by demanding a king like all the nations — the goyim of Balaam’s own oracle, reversed by petition — and the fruitful trees refused while the bramble took the throne and devoured the cedars. Solomon built the gods of his wives on the hill facing the temple. From Babel onward the pattern held: commanded to scatter, men gather; commanded to bear His name, men make their own; and God responds by leaving the monument standing and calling His own out from among it. Two Enochs, two Lamechs, two lines sharing one field — and one of them taken, not found, gone from the earth’s records. Matthew showed the nation declared as one man, and left the ledger one short. The forty-first died, and thereby the will came into force and the generation was completed in the resurrection — and on that day the categories moved: hearing the Prophet constitutes the people, refusing Him reckons a man among the nations, whatever his birth. Psalm 2 stands fulfilled in the middle of the raging: the decree declared, the King set on Zion, the inheritance gathering out of every nation while the nations plot. The harvest cycle ended because the sowing was finished before the foundation of the world. The house was prepared once and stands open to whosoever will, until the Father shuts the door. And in the same field, to the end, the tares grow beside the wheat — indistinguishable to the eye, inseparable by any human hand, separated only by the Owner at the harvest.

Draw from the Well directly. Search daily. Walk out in faith — seeing afar off, persuaded, embracing, confessing. Do not enlist in the quarrels of the reckoned nations, and do not sit at the tables that yoke you to them — the sins are voluntary, and the plagues are not. Hold what survives the search and cast out what does not.

The Rest is His.

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THE TABERNACLE OF DAVID

The Last Days as proclaimed by the LORD have one qualification—the Spirit of God poured out upon all flesh. By the mouth of the prophet Joel, the LORD proclaimed:

“And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions…”.

And when this was fulfilled it was so proclaimed by those who witnessed it as recorded in the Book of Acts:

“But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, [that] whosoever shall call on the name of the Lord shall be saved”.

So—by this you may understand that the Last Days—the last age of dealing with flesh—began quite some time ago. Indeed, the Apostles wrote in several places saying that it is the last time. This they wrote thousands of years ago. It is impossible therefore that the last days are to begin—or are ahead of us—or “just around the corner”. This is tantamount to standing on a platform waiting for a locomotive to arrive many days after it has left the station. It is erroneous thinking. If one wishes to ponder the last days, ponder their conclusion. Ponder whether it is fruitful to speculate about a day and an hour that no man knows. No, not even the Son. This is not to say that it is hidden from Him. Because nothing is. This is to say that it is impossible to find a day on a calendar that has not yet been decided. But it is wisdom to consider that the day—which The Father has completely in His discretion to decide—He will at some time decide—and then many things will be revealed. Among these things is yet another erroneous way of thinking of the Lord’s “coming again”. This too is inseparably bound to the last days, and Christ’s imminent return also began on the fulfilling of the day of Pentecost—because the Spirit of Christ is Christ. A people in whom the Spirit of Christ is come cannot look for Messiah to return if so be He is in them. Such a people do not wait for anything, save to be glorified with Christ. Therefore it is written plainly that when Christ who Is our life shall appear (not come…APPEAR…be REVEALED), Then shall we also appear with Him in glory.

There is one, and only one dwelling that the LORD spoke by the prophets saying that He would raise it up again and build it. Not the Tabernacle of Moses. Not the Temple that Solomon built. Not any other thing save this:

[Isa 16:5 KJV] – And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.

[Amo 9:11 KJV] – In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

The very words that Jesus spoke concerning Himself bear this out. “Destroy this temple and I will raise it again in three days”.

To this also the disciples bare witness. For while acting still in ignorance, many of the early disciples clung to the old things, troubling the gentiles who received the LORD in faith, that they must be circumcised and keep the law of Moses. But when contention and disputation arose about this, Peter stood up and declared how that the LORD had by Peter’s mouth, preached the Gospel of the Kingdom to the gentiles, and that God had “given to them the Holy Spirit the same as to us, making no difference between us at all”. Further, James stood in the midst and said that this fact is the fulfilling of God’s word that in the last time He would raise again the tabernacle of David:

[Act 15:6 KJV] – And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, Men [and] brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name:

After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the gentiles are turned to God.

Now therefore, what happened at the fulfilling of the day of Pentecost, is the fulfilling of God’s word concerning the only house He said He would raise up and build again. And inasmuch as all peoples of all nations heard in their own language, the disciples declaring the work, we may understand that this is in fact the coming of the Lord as he spoke while He was yet in flesh, and it is in fact the raising of the Tabernacle of David which is to the residue of all peoples who believe, both Jew and gentile, God putting no difference at all between the two, but justifying all by faith.

THE ORDER OF MELCHIZEDEK — Finished Work — Once For All

[Heb 10:1 KJV] – For the law having a shadow of good things to come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those [sacrifices there is] a remembrance again [made] of sins every year. For [it is] not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and [sacrifices for] sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all]. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down at the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. [Whereof] the Holy Ghost also is a witness to us: for after that he had said before, This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these [is, there is] no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And [having] an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

…[Heb 10:9 KJV] – Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

…HE TAKETH AWAY THE FIRST, THAT HE MAY ESTABLISH THE SECOND…

In Amos, the LORD proclaims the work finished with the raising up again of the tabernacle of David. Jesus Christ, the veil of his flesh rent, suffered death. But it was impossible for death to hold him. The LORD would not suffer His Holy One to see corruption (decay of death). Being raised eternally and declared to be the Son of God by the Spirit of God:

[Psa 110:4 KJV] – The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.

[Psa 16:10 KJV] – For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

[Act 2:27 KJV] – Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

[Act 2:31 KJV] – He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

[Act 13:35 KJV] – Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.

In that Christ died, he died once. In that he lives—he lives forever. Never to see corruption. Never again to see death. Perfecting forever them that are sanctified. The tabernacle is raised. The cycle of symbolism is broken. IT IS FINISHED on the cross. It is raised in Resurrection. A seed fell to the earth and died. It was raised a multitude. The eternal habitation of God.

[Amo 9:11 KJV] – In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit [them]; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.

When David built a tent to house the ark of the testimonies, it was little more than that—a tent. And when the ark was brought up and placed in the tent, it was accompanied with singing, dancing, and copious sacrifice. But when the work was finished, David distributed to every person of Israel, a cake of bread, a good piece of flesh, and a flagon of wine.

When Melchizedek blessed Abraham and received tithes of him, he brought forth bread and wine, “for he was priest of the most high God”. Paul tells us that this Melchizedek was a similitude—a representation of the son of God.

When Jesus, the true tabernacle of David, was about to finish the work he was given to do, he brought forth bread and wine. Not to establish a repetitious ritual, but to declare his priesthood. The old would be done away that the new might be established. And Jesus plainly declared that this would be the last time he would share a ritual in this manner. For thereafter he would taste of no wine save New in His Father’s Kingdom. This is a point completely overlooked by those who ritualistically crucify him over and over again in effigy. They have no idea what they do. New wine has no earthly origin. Jesus was declaring the end of all shadow, and the opening of the eternal finished work. Accessible and obtainable to all peoples by faith.

When David established the simple tent for the testimonies, He ordained for the house of Levi, an arrangement of the families of the priests into 24 courses. Each family was to serve for two weeks in the tabernacle in its appointed course.

The Courses of the Tabernacle of David

Division	Name	Mishnaic Residence	Meaning	Comment
First	Jehoiarib	Meron	Jehovah contends	Handwritten ordinances; many generations
Second	Jedaiah	Tzippori	Jehovah has known
Third	Harim	Fassuta	Dedicated
Fourth	Seorim	Ayta ash-Shab or Ilut	Barley
Fifth	Malchijah	Bethlehem of Galilee	My king is Jehovah
Sixth	Mijamin	Yodfat	From the right hand
Seventh	Hakkoz	Eilabun	Thorn
Eighth	Abijah	Kfar Uziel	Jehovah is my father	Levitical veil
Ninth	Jeshua	Arbel	Salvation	Melchizedek; fulness of time
Tenth	Shecaniah	Kabul	Dwellers with God	Divine nature; one generation
Eleventh	Eliashib	Kafr Kana	God restores	No veil
Twelfth	Jakim	Safed	He will raise	I will build my assembly
Thirteenth	Huppah	Beit Maon	Canopy-covering
Fourteenth	Jeshebeab	Shikhin	Dwelling of the father
Fifteenth	Bilgah	Maghar	Cheerfulness
Sixteenth	Immer	Yavnit	He has said
Seventeenth	Hezir	Kfar Mimlah	Swine (enclosed-penned)	Gates of hell will not prevail
Eighteenth	Happizzez	Nazareth (or Daburiyya)	To break
Nineteenth	Pethahiah	Arraba	Freed by God
Twentieth	Jehezkel	Magdala	God strengthens
Twenty-first	Jachin	Deir Hanna (or Kafr ‘Inan)	He will establish
Twenty-second	Gamul	Kawkab al-Hawa	Weaned-ripened as an almond	Isa 28:9, drawn from the breasts
Twenty-third	Delaiah	Tzalmon	God has drawn	As with a bucket at a well; grow into Him in all things
Twenty-fourth	Maaziah	Hammat Tiberias	Consolation of God—the refuge of God	Eph 1:10, fulness of times

The courses repeated their function year by endless year, though the tent David pitched was long gone. But as God had proclaimed, the tent would be raised again. But its raising would involve with it, the newness and permanence of an eternal house and priesthood. The courses of Levi would give place to the order of Melchizedek.

When the father of John the baptist was in the temple fulfilling his course, he received word by the mouth of the Angel of God, that he would have a son, name him John, and that he would go before the face of Messiah to proclaim His way. John and his father were Levites of the house of Abiah. This was the eighth course. He went before the face of Jesus. The ninth course after Abiah was Jeshua. Jesus (Jeshua) to whom John bare witness, was not of the house of Levi. He was reckoned to the house of David, of the house of Judah. John, the last legitimate priest of the house of Levi, examined the lamb of God, proclaimed it perfect and spotless, washed it in water, and spent his remaining time proclaiming “He must increase and I must decrease”. When Herod beheaded him, the priesthood of Levi was ended. Of the one to whom John bare witness, there was about to be born at once a royal priesthood, an holy nation, a peculiar people.

The book of Matthew begins in proclaiming the generation of Jesus Christ. Forty-two generations from Abraham until Christ. You may read and count them. When you arrive at the man Jesus, you are on the forty-first from Abraham. This is not an error. The forty-second and final generation of The Christ could not be named until it was born to God in Christ, in resurrection. The Spirit was not yet given, for the LORD was not yet glorified. And the eternal abiding of the Spirit of God is the definition of The Christ.

After the ninth course of Jeshua is the fulfilling of the eternal work. The tenth course is Shecaniah—”Dwellers With God”. Jesus built and raised again the tabernacle they destroyed in three days (as he said he would). And he came again and received a people unto himself as he said he would.

As God revealed in Amos—the work is finished. Though men may fixate on all things Levi and edifices and ritualistic repetition—it is meaningless. The work is finished. Jesus was raised according to all symbolized in Melchizedek. He abides a priest forever. All things whatsoever that were pointing to Him in times past in rituals, ordinances, offerings, etc., are once and eternally fulfilled. When that which is finished is come, that which is in part is done away. Those who see it enter into a finished work in faith. Those who do not continue to dabble in ritual.

Conclusion

CHRIST IN YOU THE HOPE OF GLORY.

Christ in you is not the hope of the coming of Messiah. The anointing IS Messiah. Messiah in you is the hope of glory. This house and finished work, to which many are added by faith, is a salvation ready to be revealed. To this finished work have been many added in faith, from the time Christ came again to receive us to himself, and unto this present hour, and until the Father closes the age. But have no illusion about it. One can not sit in the ninth inning of a baseball game and wonder when the game will start.

I. The Original Oath

At Beersheba, Abraham swore an oath with Abimelech, King of Gerar. Both parties agreed to harm neither the land nor one another, extending this pledge to children and children’s children. By the customs of the time, this was binding across generations. By modern secular standards, it is void—no legal authority exists to enforce ancient personal treaties, no lineage can be verified across four millennia, and no standing government acknowledges obligations from bronze-age diplomacy.

The oath does not matter now unless one claims rights of lineage in Abraham, whether through Isaac or Ishmael. In that case, the logic is irrefutable: you may not hold that tie and remain unbound to what Abraham was. To invoke ancestral connection for the sake of benefit is to invoke it for obligation as well. The same genealogy that confers privilege also confers duty. Selective inheritance is a logical impossibility. You cannot claim the rights of Abraham’s offspring while disavowing the oaths of Abraham’s hands. Either the lineage is yours—binding you to both promises and pledges—or it is not, and the claim dissolves entirely.

II. The Singular Fulfillment

Scripture states clearly: the promises were not made to “seeds” plural, but to “one seed”—singular (Galatians 3:16). That seed is Christ. All Abrahamic blessing flows through him. The covenant’s substance was never geographic land, ethnic privilege, or political dominion. It was a transformed human condition delivered through one person.

Someone had to carry the message into the world. Lineage mattered for delivery. It does not matter for distribution.

III. The Universal Invitation

The inheritance opened by Christ is available to all without prejudice or favoritism (Romans 4:11-12; Galatians 3:28). No ancestry is required. No ethnic gate exists. Faith alone is the condition. The same promise given to Abraham’s physical descendants is open to the Samaritan, the Roman, the Gentile—all on equal footing.

Those who claim Abrahamic heritage for privilege while rejecting this universal framework commit a contradiction. If the promise comes through Christ alone, biological descent grants no advantage. If biological descent granted advantage, Christ was unnecessary.

IV. The Well That Is Not Water

When Jesus stood at the well in Samaria, he did not speak of Jacob’s physical excavation (John 4). He spoke of living water springing eternally within the believer. The well Abraham dug in faith was never about hydrology. It was a signpost pointing to the Spirit’s conveyance mechanism—the same Spirit who binds the inheritance to all who receive it.

Christ ties to that well. He is the living water. The hole in the ground is irrelevant. The source is everything.

V. The Truth About Blood and Land

Any conflict fought over territory based on divine promise commits a category error. The promise was not real estate. It was a new state of being—a transformed nature leaving material possession in the dust (2 Corinthians 5:17). To spill blood over dirt when the treasure has already been delivered and offered freely is tragic absurdity.

Three groups resist this truth:

• Those claiming ethnic privilege without faith
• Those claiming territorial mandate without spiritual fulfillment
• Those claiming exclusive ancestry while excluding the universal invitation

All three miss the point. The messenger gets no credit for the message’s value. The carrier receives no honor for the cargo’s worth. Pride in association with the delivery system is dwarfed by joy in possessing the delivery itself.

VI. The Final Declaration

Therefore:

• The oath at Beersheba is binding only upon those who claim lineage in Abraham—and in that case, it binds them to Abraham’s obligations as fully as to his privileges
• Christ is the one seed carrying all Abrahamic promise to completion
• Inheritance flows through faith alone, not ancestry, ethnicity, or geography
• Violence over land based on misunderstood promise is fundamentally unjustified
• The treasure has been delivered. The mine has produced the treasure in its entirety. Fighting over mining rights is futile.

Those who claim identity with Abraham’s line must claim the obligation alongside the benefit. Those who claim Christ must accept that the promise reaches beyond their own tribe. Those who seek peace must recognize that the true inheritance leaves the battlefield behind entirely.

The Spirit springs up—not in holes in the ground—but in those who believe. All of them. Without exception. Without pride. Without bloodshed.

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This declaration stands on the internal logic of the texts cited. It does not appeal to contemporary politics, legal frameworks, or partisan interests. It addresses only the theological claim and its implications for conduct.

THE EIGHTH DAY

In the scriptures, there is an often used identifier. Several events were to be consummated, or ratified, on the eighth day. The natural mind is so accustomed to the seven day week which, as a hamster wheel, is perceived to revolve through time in a circular fashion, with each day giving place to the following day. Monday through Sunday is perceived as a week of seven days, with the following Monday being the start of another week of seven days.

What are some examples in scripture of the eighth day?

[22:30 KJV] Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

[Lev 12:3 KJV] And in the eighth day the flesh of his foreskin shall be circumcised.

[Lev 14:23 KJV] And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.

[Lev 23:36 KJV] Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a solemn assembly; [and] ye shall do no servile work [therein].

[Lev 23:39 KJV] Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath. Exo

[Num 29:35 KJV] On the eighth day ye shall have a solemn assembly: ye shall do no servile work [therein]:

[Eze 43:27 KJV] And when these days are expired, it shall be, [that] upon the eighth day, and [so] forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD.

[Phl 3:5 KJV] Circumcised the eighth day, of the stock of Israel, [of] the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;


Circumcision, was never a covenant in and of itself, but a sign of the covenant between the Lord and a people, and was to be done on the eighth day. The scriptures would later clarify, that true circumcision is in the heart, and not in the flesh.

Separation to the Lord, a birthright of every firstborn thing that “openeth the matrix”, was to be certified on the eighth day.

Convocation and assembling together, of a people in rest, was to occur on the eighth day.

Flesh and blood, which can not inherit the Kingdom of God, can do nothing, except in one day or other of the week. But the free mind, and the very essence of an individual, is not so constrained. The eighth day is within every calendar day. It is eternal. If I enter the eighth day on a Friday, I will not depart from it come Saturday. It is without beginning or end. It knows neither sunrise, or sunset. If today, as it is written, I hear His voice, do not harden my heart, and enter His rest, though my flesh will march on in the vanity of the calendar, my very being has the right and the wherewithal, to abide willingly in the day of rest, and never leave it. This day, of which it is written, “today, if you will hear his voice…”, is that eighth day. Again, it was written, “Thou art my Son, this day have I begotten thee”, and again, “The Lord swore , and will not repent, thou art a priest forever, after the order of Melchizedek”. Jesus fulfilled these things in the eighth day, being made a priest forever after the similitude of Melchizedek, without mother or father, beginning of days, end of life, but abiding continually in the heavens themselves, and not in any house or mental construct by the hand and mind of man. The Day of The Lord, often mentioned in scripture, is at hand. It has always been at hand. And in Christ, you have the right to abide in it as an overcomer, and, as Jesus said, “Go no more out”.

[Rev 3:12 KJV] Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, [which is] new Jerusalem, which cometh down out of heaven from my God: and [I will write upon him] my new name.

The Lord has , in spectacular fashion, given us the eighth day in scripture, as a way to conceive of that day and place, which are not temporary, not repetitious, and excluded from flesh and blood in every way, but available and obtainable, mind and spirit, in every way.

[Rev 22:17 KJV] And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

This invitation has been open since the Lord was raised, and the Spirit of God was given. Many have entered into it. Sadly, many wait for it as they ride the merry-go-round of flesh and blood, and look from within it, for the Lord to appear. But having entered by faith, into His rest, one knows that at the end of flesh, one will experience a change of scenery and of garments, but not of who one really is. The Lord has provided for these things, which flesh and blood can never know.

One of the beautiful depictions of these things in scripture, is the prayer of Hannah. She was Samuel’s mother. She had been barren in her marriage, until the Lord “opened her matrix”, and brought forth Samuel. Samuel was a living example of the revelation of God, the Word of the Lord, being established in the individual, while the institution is put out of it. The Word of the Lord was established in Samuel, while the lamp of the Lord was put out in the temple, and in the priesthood.

And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. [There is] none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God. Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed. The bows of the mighty men [are] broken, and they that stumbled are girded with strength. [They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.

The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD’S, and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

The dunghill is the decaying heap of human religious, political and social ruin. To sit among princes and inherit the throne of glory, is to be in Christ, to have the mind of Christ, to value the revelation of Him, above anything else. To be risen with Him, is to set the affections upon the things which are above, and to divorce the affections from things in the earth. To traffic in the dunghill is to dumpster dive into the human religious, political and social condition, looking for something, anything of redeeming quality or value. It is to search for the Lord and His doings, without the revelation, that all of these objectives are long accomplished and found in Christ. The inner man finds the true Exodus, which is to be raised with Christ. The carnal man dumpster dives, looking for who knows what. The inner man rejoices in the riches, knowing the Lord will clothe him as He sees fit. The carnal man is only concerned with the disposition of his flesh. Hannah’s prayer is the revelation in her, of Christ and the resurrection. The Lord fulfilled in her, what her flesh could not produce. Her prayer has everything to do with the eighth day. It has everything to do with where the inner man dwells NOW.

Another great example is the Apostle Paul. He experienced these very things, just as many have, and any may. Circumcised the eighth day, of the stock and tribe of Benjamin, an Hebrew of the Hebrews, a pharisee brought up under Gamaliel. Touching the Law, blameless. Concerning zeal, persecuting Christ. Before he came to the revelation of Christ in himself, Paul was the Hebrew equivalent of the Laodiceans of Revelation 3. His perception of himself and his religion was that he had everything, and needed nothing. Just as did the Laodiceans. And just as spiritually ignorant and errant as the Laodiceans, who said that they had everything and needed nothing more. Jesus told them they were miserable, wretched, poor, blind and naked. Spiritually, they had nothing of value, and nothing to put it in. They were a church. Paul, when Christ was revealed in him, reassessed his former estate, and called it dung and a waste of time.

“Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light”. Eph 5.

Genesis declares the dust of humanity to be the serpent’s meat. He, the enemy, is the great agent of decay.

But in Christ, we have the victory!

Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. [Jhn 14:30 KJV]

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In mathematics and physics, we have a ready understanding of three dimensions. We live in three dimensions. But the fourth dimension and beyond are hard to visualize. Science has produced the Tesseract, an attempt to depict the fourth dimension, in a drawing. The eight day is not unlike it. A very real day, that has no beginning or end, touches every day that was, is and is to come, and can be entered into once, without the need to wait for it to come around on the calendar again.

https://en.wikipedia.org/wiki/Tesseract

The Tesseract is also known as an hypercube.

The Eight Day is the Hyperday.

[Heb 12:18-24 KJV] 18 For ye are ((not)) come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:)

22 But ye ((are)) come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.

Over the years, I have learned to dispel a misconception handed on to me by religious thinking. The idea was that the ‘body of Christ’, like the children of Jacob wandering 40 years in the wilderness, will continue to wander, locked in a cyclical loop in time and space, until it ‘enters in’ to the promised land. Doubtless, the church world, typified by the Holy Place, with it’s group mentality, it’s mediators, governors and tutors, all marching in guarded ranks, toward whatever it is the leadership gives out as the common destination, will continue in this merry-go-round until the age is consummated. The thinking and language of this ideology is something I have come to call the ‘wee’ people (drawing on my Scottish component). The ‘we’ people walk, talk and think, just as that title implies. WE need to do this, WE need to do that, THEY aught to do this. THEY aught to do that, reducing their corporate experience to an entity in the earth with little to do except observe the world and busybody and meddle in it’s doings. This characteristic has been accelerated to near light speed, by the advent of the internet, and social media. As an example, go to your Facebook feed, and see the endless parade of experts telling you what God thinks, how He thinks, what He would have ‘us’ do, and then notice that this endless stream of expertise will branch into every aspect of your existence. What to do about every physical complaint. What to DO about EVERYTHING. Compare this to the poor man of the Gadarenes, filled with legions of voices, all demanding to be heard, driving him to self loathing and insanity, until Jesus came to him, and he was thereafter clothed, in his (own) right mind, and sitting at the feet of the master. To my mind, Facebook and the land of the Gadarenes are synonymous.

In the Jerusalem Above; the Spirit of Christ, the system of mediators of Jerusalem Beneath does not exist. Only the mediator of the New Covenant, Which is Christ in you. And that state of being is one of joint and mutual heir. HE is with YOU always. To the end of this age and beyond. Consider that in the natural man, my natural father and mother produced me. But they did not then enter in to me physically, and take up residence. Rather, I grew into everything that was set in motion, when sperm met egg. And now, everything I am came from them physically. But who I am came from the Father of lights, and I became an INDIVIDUAL in a family. They still are who and what they are. The Crom family is not an amoeba. It is a company of individuals with common genetic origin. And so, the Heavenly Jerusalem is the general assembly of the first born, and the spirits of just(ified) individuals, made perfect, having grown in all things, into what they were delivered at conception.

The intent of writing these things, is to encourage. To encourage the individual, not to be dismayed by the blind leaders of the blind, bumping along in the ditch, stuck in a mental tar pit of ruinous religious dogma. The Spirit of God, and of Christ, The Teacher, the Paraclete (one who walks alongside) described and defined the new covenant centuries ago, is with you. He is the New Covenant.

[Heb 8:7-13 KJV] 7 For if that first [covenant] had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10 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: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

There in the midst of that declaration, is the structure of the New Covenant, and that which consummates and ratifies it in the individual. The Teacher, Christ in You. All who are begotten to God in Christ, have this. But all do not know this. Therefore Paul writes the following:

[Gal 4:1-7 KJV] 1 Now I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

A great example of these things, is Samuel. Samuel too, was under a governor and tutor, until the Lord was revealed in him. Samuel is an example to us, of one conceived and born of Jerusalem Above. His father had two wives, one beautiful and abundant in children. One loved and endowed with a worthy portion, but barren, for God had, theretofore, shut her womb. The story is not unlike that of Abraham and Sarah, and Hagar.

When the fullness of time came for Hannah, she conceived and bore Samuel. She immediately separated herself and the young child from family custom and tradition, for she determined not to go to Shiloh to participate in ritual, until she had weaned the child. This is significant. She further dedicated him to the Lord, a Nazarite, among the people but, not of the people. This is significant. The young Samuel was under the corrupt priest, Eli, and his two wicked sons, and for a brief time, did not know the voice of the Lord from Eli. But as Samuel grew in favor with the Lord and man, the Lord was revealed to him, by the Word of the Lord, not the word of the system. Eventually, the Word of the Lord was established in Samuel, and the lamp, the candlesticks, went out in the house in which Eli and his worthless priest-sons operated. I can attest that the lamp of the assemblies went out in my mind, a long time ago. I have a better light.

Again, the purpose of bringing these things to light, is to encourage. The fate of the ‘churches’, need not be the fate of any individual in, and under them. In the book of Revelation, the candlesticks are significant of the assemblies. Jesus warns them, as assemblies, that their lamp, can and will be removed from his place. In other words, if they are expelled from the Olive Oil and it’s light, from the Spirit and His Message, the INDIVIDUAL with an ear to hear what the Spirit says, is not relegated to the fate of the assembly. The promises to the individual who overcomes, are to the INDIVIDUAL who overcomes. Here is one of the declarations:

[Rev 3:21 KJV] 21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

You will notice that there is a seat described in the assemblies of Revelation 2 & 3. But it is not the Lord’s. He has no seat among them. The throne is not revealed in them, but to John, the Spirit said ‘Come up here’. And in the Heavenly Jerusalem, was it revealed. (Paul addresses these things in Heb. 9). When Jesus was about to be received up, having accomplished all, and having been made Lord and Heir of all, He said ‘I have overcome the world’. I call you to wit, that the world was not instantly translated into a utopia. Nor has it morphed into any such thing. It is as wicked a place now, as it was then, if not more so. Jesus overcame it in Himself. To the world, He declared, ‘The prince of the world comes, and he has NOTHING in me’. Jesus was tempted with it all, and summarily rejected everything everything it had to offer. He refused deliverance, for the hope of a better resurrection. He became the resurrection, and by faith, made place for many in it. Hannah’s prophetic song, upon the Lord’s gracious gift of Samuel, speaks how that Jerusalem beneath will falter, but Jerusalem above will prevail. She, Jerusalem Above, produces individuals. It is in death to the world, and resurrection to God, that we are made prince and heirs:

[1Sa 2:5-9 KJV] 5 [They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 6 The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD’S, and he hath set the world upon them. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

If any be in Christ Jesus, he/she is a New Creation. In the world, but not of it.

ABRAHAM’S SEED



[Gal 3:26-29 KJV] 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye [be] Christ’s, then are ye Abraham’s seed, and heirs according to the promise.


When Jesus was made flesh and tabernacled among us, becoming one of us, becoming the Son of man (A title looking forward and into all that should be redeemed from former man), a small beginning, a small handful of humanity believed Him. They believed the witness that The Father gave Him, through many miracles and wonders, through the Power of a word that even the most learned scriptural ‘experts’ and ‘scholars’ could not resist nor refute. And nearing the time of rending that He must pass through, in order to fulfill all that the law and the prophets declared of Him, He began to guide and focus their attention to the fact, that He must die, and on the third day, be raised again. This imperative, he spoke not to them through the thundering power of His presence and authority in The Father, but referencing the volume of the writing, in times past, of apprehended individuals moved by the Spirit of God which was (then) in them, concerning what He, Jesus, must accomplish. This Jesus must suffer and die, in order that all be fulfilled. This Alabaster vessel, in whom all of the selfsame Spirit that periodically moved the profits dwelt, in order that this Divine Fragrance become the essence of our place and our very being in The Father, must be broken. The expectation of Messiah, then present in the people was, sadly, very little different then, than it is now, that a man of flesh and blood will sit upon a piece of furniture, in a specific location of geography, and restore a nation to former grandeur (which grandeur at it’s highest apex, was but symbolic). That Messiah is come to make flesh behave in our time, to our satisfaction and for our convenience.

This expectation, born in ignorance and unbelief, is as foolish now, as it was then.

[Luk 24:25-27 KJV] 25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26 Ought not Christ to have suffered these things, and to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.


His imperative:

[Jhn 12:23-26 KJV] 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour.


Our Imperative:

[Jhn 3:3-7 KJV] 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again.


The two imperatives accomplished simultaneously:

[Gal 2:20 KJV] 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.


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In the account of the book of Genesis, the promise to the race, of a savior, is to one seed that shall be born of woman. The savior will come to us, among many other things, as a seed. In the first woman, the seed was ‘named’ in one of either Cain, or Abel. It could not have been named in Cain, who was “of” the evil one. Cain was, by choice, devoted to lies and murder. Cain was given a chance to change his thinking, but did not.

[Gen 4:5-7 KJV] 5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him.

[1Jo 3:10-12 KJV] 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. 11 For this is the message that ye heard from the beginning, that we should love one another. 12 Not as Cain, [who] was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.

[Jhn 8:44 KJV] 44 Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.


The promise of The Father, of a seed to come, was in the first woman from the time the Father spoke it. That seed was in one who died at the hands of his natural brother, the devotee, by choice, of another father. Cain was given time and space to reconsider, and did not. To the woman (and in a figure, all humanity) now bereft of the promise, God gave another in whom the seed would be revived.

[Gen 4:25 KJV] 25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew.

The seed of promise, named in one who died, is revived in another, Seth becoming the first figurative man of resurrection, and establishing the message of the One Seed of promise, who would eventually fall to the earth and die, and be raised again. Death could not disannul the promise of God, and in fact, ratifies Jesus Christ as the one true seed and heir, by the Power of Resurrection. For this was proclaimed figuratively over time in many, but fulfilled in actuality, once for all, in Christ. Consider the powerful declaration of the scripture, concerning redemption for Adam’s fallen race:

[Gen 5:1-5 KJV] 1 This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. 3 And Adam lived an hundred and thirty years, and begat [a son] in his own likeness, after his image; and called his name Seth: 4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 5 And all the days that Adam lived were nine hundred and thirty years: and he died.

From the transition out of Cain and Abel, the generations of Adam are reckoned in Seth, the figurative man of resurrection. Eight is the number of new beginnings, new creation, and of rest. Adam lived 130 years outside of this. 13 is the number of confusion. The scriptures are telling you from the beginning, that any who survive the generations of Adam, will do so in the man of resurrection. You will notice in the account of Gen. 5, no mention is made of Cain nor Able. And that Abel, by faith, is now reckoned in Seth.

In the course of time, the seed lies dormant in the race. It survives the watery end of an age, named in Noah, and in his son, Shem. And though the seed was named in Shem, the promise was to all by faith:

[Gen 9:9-11 KJV] 9 And I, behold, I establish my covenant with you, and with your seed after you; 10 And with every living creature that [is] with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. 11 And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

Beautifully, and incredibly, the covenant is to the one seed , and to every living creature. Thus, this seed is revealed to Noah, to be the earnest expectation of all of the creation. But the expectation will not be declared fulfilled in the one seed, but in the many that He would eventually bring forth:

[Rom 8:18-21 KJV] 18 For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 The creature was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

[Psa 22:30 KJV] 30 A seed shall serve him; it shall be accounted to the Lord for a generation.

[Isa 8:18 KJV] 18 Behold, I and the children whom the LORD hath given me [are] for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

[Heb 2:13 KJV] 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

[Isa 26:19 KJV] 19 Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew [is as] the dew of herbs, and the earth shall cast out the dead.

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And so the one seed is named in succession, father to son, from Noah, to Shem, and eventually to Abram. And that the seed was one, and not many, is evident:

[Gal 3:16 KJV] 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

Now, if you are Christ’s, then are you Abraham’s seed, and heirs according to the promise. If you are Christ’s, you are of the one seed who was in Abraham by faith. The one seed and promise that you can trace back to the fallen race in the garden. Oh, that you see, that to be born of Abraham’s flesh is one thing. But to be born of the seed that was in him by promise, is entirely another.

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Over the years, I have come to know that the tabernacle Moses was ordered to build, was a signification, through and through. Every scrap of wood, every piece of metal, every fragment of cloth, every ritualistic enactment, absolutely everything to do with it, was a divinely ordained model. Though the people to whom it was given, quickly corrupted themselves , it nevertheless stands as readable as a book, as a testimony of Christ, and of all He would be and do. All symbolism is subject to corruption in the sullied hands of man, and all symbolism is eventually corrupted. But the message of the symbolism stands true, from generation to generation, fulfilled in Christ, and fulfill-able in you, what humanity does with it notwithstanding. Though a thousand fall at your right hand, and ten thousand at your left, there is no eternal mandate that YOU fall from substance back into symbology. In fact, it is your Father’s will that you stand. CHRIST IN YOU is substance. Any thing less is symbol at best.
One of the many significations of the tabernacle has intrigued me for many years. I have desired understanding in it, but as in all approach to scripture, have never manufactured it, but waited. Scripture and patience, at least in my experience, go together like a hand and a glove. The thing of intrigue; why was Aaron’s Almond rod raised rootless and with a generation of Almonds, but the almonds sealed in that state, in the Holiest? What, by this, is the Holy Ghost signifying? There they were placed, in the ark of testimonies, as seed in a garner, their fulfillment as completed seed finished, but their fulfillment as individual trees, held in reserve. ( I can testify that I personally in my time in this flesh, walk both fulfilled and unfulfilled. Abased, and yet abounding, having all things, and knowing that I do not yet know what I have) To the seed in the apple, yearning to see the orchard, I would say, “the orchard is withing you’.

In Christ Jesus, EVERY word is yes and amen. Every word of scripture is fulfilled in Him. This is a lot. But in Him, the Word made flesh, the ‘one seed of promise’, which we have seen named from the beginning, becomes no more word only, but flesh. If you were alive at that time, and looking at Him, you were seeing the very individual seed of promise, completely formed, wrapped in the chaff of human flesh. This is monumental. I can imagine that very few knew what they were looking at. But there, standing before you, the very seed promised to the woman who is the mother of us all. Behold, the Lamb of God! One old man knew:

[Luk 2:27-32 KJV] 27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word: 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel.

There is another place in scripture, where we see the exact picture of Aaron’s raised rod, raised to the point of a generation of seed, each seed every bit as much the Word made flesh, as was Christ Jesus, because in them is fulfilled His proclamation, that except a seed of wheat fall to the earth and die, it abides alone. But if it does, is brings forth much fruit.

And again, in a parable, Jesus likens the Kingdom of God:

[Mar 4:26-29 KJV] 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

The full corn in the ear…a matured fruiting body, each seed of it containing the same genetic inheritance of the first seed that fell to the earth and died. But not immediately replanted, but gathered into the garner against another season, another planting.

The Gospel of Matthew begins by declaring itself to be the Book of the Generation of Jesus Christ. Not genealogy, but generation…what will come of Him. It gives account of the singular seed of promise named father to son, abiding from Abraham, until it emerges in flesh and blood, in the man Jesus. The account names 42 generations from Abraham to Christ. If you do the very simple math of the head count, when you arrive at the man Jesus, you are on the number 41. You have not arrived at the generation of Jesus Christ, signified as 42 from Abraham, because the seed of promise had not yet fallen to the earth and died, and no full seeds in the ear, as yet, been formed. Jesus named this, His generation to come, “the children of the resurrection”.

The Lord spoke, by the prophets, many years ago, and defined the ‘last days’. He said in the last days He would pour out His Spirit upon all flesh. Jesus, in whom all the Spirit of God dwelt, as the baptizer in the Holy Ghost, revealed that He could not do this, until He ‘went away’. But there, in the outer courts of Solomon’s temple, the day of Pentecost was completely, once and for all, fulfilled. The Holy Spirit came, the last days began. (Therefore it is no mystery that the first apostles wrote and proclaimed that they were walking in the last days). From the day that Jesus sent the Promise of the Father, the Spirit of Truth into the world, the last days began. Some will receive Him. Some not. I have no formula, magic words, or doctrine to know which are which. And neither does anyone else. The Spirit and the Bride, simply say, ‘COME’. Whosoever will, is empowered to come. To say ‘COME’, is the end of my part in the matter. But as a novice beekeeper, I have learned that in my yard, every flower visited by a bee, is pollinated. It has a future sealed in resurrection. Every flower that is not pollinated, though it live out it’s days under the sun, much like any other flower, has no future. The Holy Spirit is no will-o-the-wisp, no ‘feeling’, no small thing. He is God. For God, said Jesus, is a spirit. And they that worship Him MUST (another imperative) worship Him in Spirit and in Truth. From the time the Holy Spirit came, until this moment as you are reading, and until the Father ends these last days, IS the last days. And all who shall have been added to Christ in resurrection, in faith, are the 42^nd and final generation of Mathhew1. They are the generation of Jesus Christ, the Resurrected seed of promise, a generation ready to be revealed. The earnest expectation of the creation itself, lies in this generation. Make no mistake. Christ is not about subtle human behavior modification. He is the New man, and the first in whom all follow. He is the beginning of the New Creation of God. If any man (male/female make no difference) be in Christ Jesus, He is a new creation. Every seed on Aaron’s raised rod, a child of resurrection, ready to be revealed, when the last to be added in faith, are added.

[Heb 3:6 KJV] 6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

THE BEST IS YET TO COME!