1 Sing, O barren [akarah], thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate [ rabbim bnei shome'mah] than the children of the married wife [bnei be'ulah], saith Yahweh.
Jerusalem as the Sarah at first barren then greatly fruitful
Every immersed believer of the gospel of the kingdom and name, is an adopted citizen of the Holy City. Paul writing to such believers says: "Ye are come to Mount Zion, and unto the City of the Living Deity, the Heavenly Jerusalem," "the Mother of us all" (Heb. xii. 22; Gal. vi. 26). "Ye are come;" that is, not personally; but by faith; because "we walk by faith, not by sight."
All that is promised concerning the future glory of the "barren Jerusalem that beareth not," and is now trampled upon by the Fourth Euphratean, or Ottoman, Angel-power, they heartily and affectionately believe: and believing these "exceeding great and precious promises," together with the things concerning Jesus, and the apostolic revelation of the mystery, they are reckoned by adoption through immersion into Christ, as if they had been royally born in the Asiatic city; and consequently entitled to share officially in all its good fortune when it shall break forth into singing, because her light is come, and the glory of Yahweh is risen upon her (Psa. lxxxvii. 5,6; Gal. iv. 27; Isa. liv. 1; lx. 1).
The true believers in the present altar-worshipping state are collectively the Holy City, the Municipality elect, and divinely appointed to rule in the restored Jerusalem, when it shall have been delivered by the Angel of the Bow from the Serpent-Power of the unmeasured court by which it is now "trodden under foot."
2 Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes;
3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.
4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.
5 For thy Maker [Oseh] is thine husband [ba'al]; Yahweh of hosts is his name [Tzva'os Shmo]; and thy Redeemer the Holy One of Israel [Go'el is Kadosh Yisroel]; The Elohim of the whole earth [Kol HaAretz ] shall He be called.
Since the expulsion of Israel by the Romans, Jerusalem and her children are in the situation of Hagar and her son, while wandering in the wilderness of Beersheba. She is divorced from the Lord as Hagar was from Abraham, and "being desolate, she sits upon the ground" (Gen. 21:1), and bewails her widowhood (Isaiah 3:26).
But, there is to be "a restitution of all things." Jerusalem is to become a free woman as Sarah was; and to take her stand in the midst of the earth, as "the city whose architect and builder is God." She will then "remember the reproach of her widowhood no more. For her Maker will be her Husband; the Lord of Hosts is His name; and her Redeemer the Holy One of Israel (even Jesus) the God of the whole earth shall He be called.
She will then be the metropolis of the world, and her citizens, or children, will be more numerous than those she rejoiced in under the law, as a married wife. The period of her glory will have arrived; the twelve tribes be again the united, peaceful, and joyous, inhabitants of the land; the "greater than Solomon," their King; and His city, "the heavenly Jerusalem," which "is free, and the mother of us all."
Elpis Israel - The Allegory.
....the rejector of Jesus contends for only one eloahh. But Moses nowhere teaches that there is but one eloahh; nor does he use the phrase One Elohim -- a singular numeral with a plural noun. On the contrary, he teaches the existence of a plurality of Elohim. The Sh'ma does not say "Yahweh our Eloahh is one Yahweh, or one Eloahh"; but "Yahweh our Elohim is one Yahweh."
Moses and Jesus are agreed in this also; for if either of them had taught that there was but one eloahh, they would have been in opposition, or of both of them had so taught, they would have left no room for a Messiah who should be called Yahweh-Tsidkainu, as in Jer. 23:6; 33:16, He shall be our righteousness; and Elohai kol-haretz, "Elohim (plural) of the whole earth," as in Isaiah 54:5. To have taught the doctrine of only one Eloahh, as well as only one Yahweh, would have been to set aside the doctrine of a Messiah altogether, so that there would be neither a personal Christ, nor a multitudinous Christ, the latter being constituted of all in him, the personal.
Well, then, Moses and Jesus both taught a plurality of Eloahhs. Jesus said: I am Eloahh, and my Father is Eloahh, and the children of God by resurrection, each one is Eloahh; and all together we are thy Elohim, O Israel, and yet but one Yahweh.
But the Jews repudiate such a God-Name as this. It is incomprehensible to them; and in their opinion, nothing short of blasphemy. It was so repugnant to their notions of things that when Jesus taught it "they took up stones to stone him"; and declared that they did so because that he, being a man, made himself Eloahh in saying: I am the Son of All (John 10:33-36).
Phanerosis - Yahweh Manifested In A Son
6 For Yahweh hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.
7 For a small moment have I forsaken thee; but with great mercies will I gather thee.
8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith Yahweh thy Redeemer.
9 For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.
10 For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith Yahweh that hath mercy on thee.
11 O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires.
In Zion thus beautified, and possessed of the Nazarites purer than snow, whiter than milk, ruddier than rubies, and of sapphire polishing, exist the Four Cherubim, representative of the 144,000, antitypical Nazarites, and the intensely dazzling, crystal-like expanse above them, supporting the sapphire throne, on which sits the Son of Man, the bearer of Yahweh's glory.
This is Zion's city when the Lord is there, reigning before his ancients gloriously. It may be remarked here that the sapphire is the most precious stone next to the diamond. It is of a fine azure, or like the purest blue of heaven. When highly polished and reflecting the sun's dazzling light, it looks very brilliant. As in this state, it is used in Scripture to illustrate the glory of the saints, who, under the law, were represented by the Nazarites.
"He shall be called a Nazarene," whose body is as "bright ivory overlaid with sapphires." To say of the Nazarites "a sapphire their polish," sapphir gizrahshahm, signifies the same thing as to say of "the wise," they shall "shine as the brightness of the firmament," which is solar light richly blended with the azure of the sky.
These things as they will then exist in Zion the Most Holy, when "the judgment is set, and the books are opened," were seen in vision by the prophet, who thus describes them:
"I saw, behold, while thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head as the pure wool; his throne as the fiery flame, and his wheels as burning fire. A stream of fire flowed and came forth from his presence; a thousand of thousands attended Him, and ten thousand ten thousands rose up before Him; the judgment did sit, and the books were opened."
This represents that from the presence of the Glory-Bearer in Zion judgment was proceeding against his adversaries, among whom is the Beast spoken of by John, which is utterly destroyed. This judgment-period and the forty years in the peoples' wilderness are coeval, a time during which
"everlasting destruction from the presence of the Lord, and from the glory of his power"
goes forth against
"them that know not God, and that obey not the gospel of our Lord Jesus Christ,"
"when He shall be glorified in his saints, and admired by all who believe."
Mystery of the Covenant of the Holy Land Explained
12 And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones.
13 And all thy children shall be taught of Yahweh; and great shall be the peace of thy children.
The question, then, arising from this testimony is, How does God teach men? As one man teaches another, and in no other way; and that is, by putting ideas into the mind. An idea is a mental image; a thought; something perceived: which image, thought, or perception, is produced by causing vibration in the substance of the brain-flesh.
Brain-flesh vibrations excited by ordinary means and causes, Paul terms "the thinking of the flesh; and are common to all men: but when they are excited through the same means, but transmitting ideas undiscoverable by the natural powers; that is, ideas specially revealed from God, such divinely excited vibrations become "the thinkings of the Spirit" in the man, the effect of which is to make impressions, which become the engraving or writing of God.
We learn from the Scriptures, that God excites brain-flesh vibrations, productive of a great variety of thoughts or ideas, in different ways. "He spake," says Paul, "in divers manners."
This diversity, however, he limits. He does not say, that he spake in divers manners to men in general; but through an appointed channel, and specified people-"He spake to the fathers in the prophets;" and, in the apostolic age, to the Jews in Palestine "in a Son;" and after this, he spoke in the apostles, and especially in Paul to the Gentiles.
"It is not ye that speak," said Jesus to the apostles; "but the Spirit of your Father speaking in you," Matt. 10:20; "what ye hear in the ear preach ye upon the housetops;" verse 27, and "he that heareth you, heareth me."
God spoke in the ears of the apostles, and they spoke into the ears of men; which, from the premises before us, was God speaking to and teaching the sons of men.
Men who are ignorant of God's purposes with respect to the future of the human race, are not taught of God, however pious they may be. The piety generated in a man as the result of God's teaching, is
"the work of the law written in their hearts:"
and is always the consequence of an affectionate understanding of the Word of the Kingdom. It is the work of the law of faith; which faith embraces
"the righteousness of God manifested without the law, being witnessed by the law and the prophets," Rom. 3:21.
The devotion of which ignorance is the parent, is of the flesh, and not of God. His teaching first opens a man's eyes, by the enlightening ideas he puts into their minds; then, by the influence of these ideas which are his power for the purpose, turns them from their native darkness, and consequently from Satan (for ignorance is Satan's power) to God: and the instrumentality operative of these results is Scripture and reason.
Herald of the Kingdom and Age to Come, May 1858
14 In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.
15 Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake.
16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of Yahweh, and their righteousness is of me, saith Yahweh