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1 Who is this that cometh from Edom, with dyed garments [crimson begadim] from [Botzrah]? This that is glorious in His apparel, travelling [striding] in the greatness of His strength [ko'ach]? [It is] I that speak in righteousness [speaking in tzedakah], mighty to save.
Day of Vengeance.
This is a dialogue between the Jews in their extremity in Jerusalem (Jer.30.7), and the Rainbowed Angel marching up from Sinai through Edom and Bozrah, along the King's Highway (Deut.33.2, Hbk.3.3).
They ask: who is it? A mighty host coming out of the wilderness (Song 3.6); who has fought a great battle at Bozrah (against the forces of Gog, Prince of Rosh) (Isa. 34). This is the entrance of the Sun of Righteousness into the politic heavens, the opening of the door (Rev 4.l), amid great upheavals of nature that accompany such a majestic entrance of Omnipotence, Eloah who has come from Teman (Rev. 11.19, Pslm.19. 4). He has a great sacrifice at Bozrah, so that his priestly garments (wedding graments), are spattered with the blood of his enemies.
But the Lord is no mere jihadist despotic conqueror. He is a Saviour, a Redeeemer, a righteous warrior, mighty to save. *
"YAHWEH is known by the judgment he executeth" (Psa. ix. 16). This New Power of Southern Asia is known to be theocratic, as was that of Joshua and his hosts by the Canaanites, when the walls of Jericho fell at the sounding of Israel's trumpets the seventh and last time.
The treading of the winepress in its initiation at Bozrah is accompanied with a great shaking in the land of Israel, by which mountains are overturned, and towers fall, and all walls are prostrated (Ezek. xxxviii. 20); for it is "the day of the great slaughter when the towers fall;" when "Yahweh causes his glorious voice to be heard, and shows the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering and tempest, and hailstones; for through the voice of Yahweh shall the Assyrian be beaten down, who smote with a rod" (Isa. xxx. 25,30).
But the Rainbowed Angel's pedal pillars of fire may not halt long at Bozrah. Isaiah in vision saw him "coming from Edom, with dyed garments from Bozrah;" and describes him as "glorious in his apparel, and travelling in the greatness of his strength".
John's rainbowed angel is symbolical of this traveller, who proclaims himself "mighty to save;" and powerful to tread down the peoples in his anger, and to make them drunk in his fury, and to bring down their strength to the earth (verse 6). The mutual slaughter of the enemy, the sword called for against him throughout all the mountains of Israel, and the pestilence, make his overthrow coextensive with the land. It reduces the invading hosts to only one sixth of their original force; as it is written, "I will turn thee back, and leave but the sixth part of thee" (Ezek. xxxix. 2,4).
This wreck of the invading force falls back upon Assyria, to which the war is transferred from the Holy Land.
The Armageddon discomfiture of the belligerents in the land of Israel; that is, of the Lion-power of Sheba, Dedan and Tarshish, and of its antagonist the Assyro-Gogian confederacy of the North, at Bozrah and elsewhere (Ezek. 38:13,18-23; Isa. 63:1; Dan. 11:41-45) - will put Yahweh Tz'vaoth in possession of Jerusalem the Holy City, which he occupies as the Lamb with the 144,000.
Standing thus upon Mount Zion, the Eternal Spirit, in multitudinous manifestation, is "in His dwelling place without fear, as dry heat impending lightning, as a cloud of dew in the heat of harvest" (Isa. 18:4).
He is "still" as the calm and sultry atmosphere which precedes the tempest; and stands as the up-lifted ensign upon the mountains (Isa. 11:10,12); ready for the manifestation of those terrible judgments in the earth under the outpouring of which "the inhabitants of the world will learn righteousness" (Isa. 26:9).
In this still dry heat of impending vengeance, the Pentecostian proclamation of liberty and return is made; after which "the great trumpet is blown" by Yahweh Tz'vaoth (Isa. 18:3; 27:13; Zech. 9:14); the Jubilee Trumpet of the judgment of the great day. The angel-proclamation in mid-heaven is this Pentecostian proclamation briefly preceding the Jubilee Trumpet of "the Day of Atonement," when the Eternal Spirit casts up accounts with the nations, and exacts from them the settlement that is due.
The proclamation in mid-heaven is Pentecostian, not judicial and vengeful. It announces the approach of judgment as impending, not in actual manifestation; and therefore invites return to God as the condition of liberty, or escape from the wrath to come.
2 Wherefore art thou red [Why art Thou adom] in Thine apparel, and Thy garments like him that treadeth in the winefat [winepress]?
The question is pressed further by the Jews in their calamity. A more complex answer is indicated in v.3. But essentially the dyed garments result from the conflict at Bozrah. This seminal victory which contains in it the seeds of victory over all nations (Is. 34), is the first reversal experienced by the terrific, seemingly invincible onslaught of Gog's forces into the Holy Land (Ezk.38, Dan.11.40-45). *
3 I have trodden the winepress alone; and of the people [amim] there was none with Me: for I will tread them in Mine anger, and trample them in My fury; and their blood shall be sprinkled upon my garments [the juice of their life blood splattered upon My garments], and I will stain all My raiment.
Heb. Amim is used of people generally - Goy and Ger are the spirit's choice for strangers and the nations ...amim can refer to Judah, Israel, or/and nations.
Christ's message to the Jews is that he has trodden the winepress alone. In other words far from helping him, the Jews had crucified him and shed his blood copiously in Palestine. The Lord is reminding them of this, that their salvation has nothing to do with them, but his own victory over the flesh, over the diabolos. *
"Of the people there were none with me." A work on behalf of the Jews which was not achieved by the Jews. We know the principle of divine operation, that no flesh should glory in His sight. The Jews are excluded from all glory in their deliverance.
Having destroyed the tongue of the Egyptian sea, and brought Israel up again from its depths, the Rainbowed Angel leads them into the wilderness of Paran. Habakkuk sees him here in great power and indignation; for "before him goes the pestilence, and burning coals from his feet," apocalyptically styled, "pillars of fire." "He beheld," when he came from mount Paran, and "rose up from mount Seir unto them." "Adonai YAHWEH (He who shall be lord) shall blow the trumpet, and shall go forth with whirlwinds of the south" (Zech. ix. 14). "He shall march through the land in indignation, and thresh the nations in anger" (Hab. iii. 12).
In this march, he arrives at Bozrah in Edom, where his presence confronts the forces of the Russo-Assyrian king; "and all the men that are upon the face of the land shake at his presence." He causes them to turn their swords against one another. He smites every horse with terror and blindness, and his rider with madness (Zech. xii. 4). He pleads against them with pestilence and with blood; and rains upon him and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone (Ezek. xxxviii. 22).
This is the crisis which fairly inaugurates "the war of that great day of the all-powerful Deity" in the field of Armageddon (Apoc. xvi. 14,16); "the great winepress of the wrath of Deity" (xiv. 19). Israel under the leadership of the Rainbowed Angel on the one side; and the Powers that be, upon the other, are the belligerents in this war. In the overthrow of the enemy at Bozrah, however, Israel after the flesh had no part. The breaking in pieces of the oppressor in Idumea, in this day of "Yahweh's vengeance, and year of recompences for the controversy of Zion" (Isa. xxxiv. 8); is the glory of the Rainbowed Angel alone...
...By this treading of the winepress, the Rainbowed Angel magnifies and sanctifies himself; and is known in the eyes of those many nations confederate with the king of the north, who come to know that he is YAHWEH (Ezek. xxxviii. 23).
4 For the day of vengeance [Yom Nekam] is in Mine heart [lev], and the year of My redeemed [Shanat Geulah (Year of Redemption)] is come.
It is both a work of vengeance and a work of redemption, two sides of the same coin (Ex.I5, Num 31:2; Deut. 32.43, Jdg. 5: 2, 31: Rev. 14). *
Our domestic affairs, our business grievances, our individual anxieties, will all be things of the past. Nothing will remain for us but Christ and his standard. This will be very comforting if we are in harmony with him; it will be much the reverse if the case is otherwise, for Christ is just as well as kind, and the world has greatly misapprehended his character.
Christ was very ready to grant favours when on the earth; he was very gentle even to offenders. He will not have lost his kindness nor his gentleness at his second coming, but his second coming will involve other manifestations. His first coming was represented as a lamb to be slain; his second coming is as a lion to avenge.
We have this idea in Isaiah 63, concurring with the terrible figure in the Apocalypse, with eyes like flame, and face like the sun, and limbs like burnished brass. I point to this concurrence because of the popular feeling which we are perhaps liable to share, that the New Testament exhibits a different Christ from the Old Testament. Some even go so far as to say that the New Testament and the Old Testament are in contradiction.
They say that in the New Testament we have a meek and gentle Christ, saying,
"Come unto me, all ye that labour and are heavy laden, and I will give you rest;"
whereas in the Old Testament we have a Messiah who makes war and treads down all his enemies. It is true that the Old Testament and the New Testament exhibit these aspects of Christ, but not in the sense of being in collision with each other, for the New Testament exhibits a war making Christ as well as the Old, and the Old Testament exhibits a gentle shepherd Christ as well as the New.
The New Testament shows us the wine press of the wrath of God trodden by Christ at his second coming; and the Old Testament shows us a guileless and unavengeful Man of Sorrows. Both are one - one Christ and two comings. With the second coming is associated the work of vengeance.
Under the Mosaic Law, which is "the pattern of the things in the heavens," the Pentecostian Feast of Firstfruits of the third month was succeeded in the first day of the seventh month by the Memorial of the blowing of trumpets, a Sabbath of holy convocation - inviting to a holy rest and assembly.
Between this Memorial and the offering of "an offering made by fire unto Yahweh," was an interval of ten days. This tenth day of the seventh month was yom hakkiphpurim, a Day of Coverings - a day on which the sins of the past were being covered over by fiery expiation. In the English Version this is styled the Day of Atonement. But before this day of affliction, in which all who did not afflict themselves on account of their transgressions, were to be cut off from Yahweh's people, the trumpets blew a memorial blast, to remind the people that the hour, or month, of the annual judgment and covering of sins had arrived.
The Sons of Aaron, the priests, were appointed to blow the trumpets in the day of their gladness, in their solemn days, over their burnt offerings, and over the sacrifices of their peace offerings (Lev. 23:24; Num. 10:8,10).
The antitype of this arrangement is found in this fourteenth chapter the Pentecost is celebrated in the inauguration of the Deity's kings and priests on Mount Zion - the Bread of the Firstfruits. Then comes the memorial proclamation through midheaven by these priests of the Deity, reminding the world that the hour of judicial retribution so long threatened has arrived; and inviting men to afflict their souls, in turning from their iniquities, to the reverential fear and worship of Him who made all things.
When this proclamation has been made to the end of the world, the Jubilee Blast of the Day of Coverings, on the tenth day of the seventh month, is then blown - a Jubilee to Israel, proclaiming their return to their country, and consequent avengement upon all their enemies, who worship the Beast and his Image, and receive his sign in their foreheads, or in their hands. This is "the Day of Vengeance in the heart" of the Lamb, contemporary with "the Year of his redeemed" (Isa. 63:4); the works of which are detailed in Apoc. 14:8-11,14-20; 16:16-21; 17:14; 18; 19:1-3, 11-21; 20:1-4,14.
5 And I looked, and there was none to help [ozer (helper)]; and I wondered that there was none to uphold [was appalled that there was no supporter]: [ and I] therefore Mine own arm [zero'a] brought salvation unto Me [wrought Salvation for Me]; and My fury, it upheld me.
This verse reiterates v,3. Every thing in the divine scheme of redemption is predicated on Christ's own personal sacrifice and dedication to the cause, and mission. The last clause in Christ's response may shock some who regard "gentle Jesus meek and mild."
But the fury of Christ is Yahweh's fury and indignation, as indicated in the Psalms and the prophets (Pslm 18, Pslm 118, Ezk. 38, 39). Opportunity is giver for forgiveness, but if resisted then fury. *
This will be truly the day of Jacob's trouble, in which there will be none to help, nor any to uphold (Isa. 63:5; Jer. 30:7). But, Zion's extremity is her Redeemer's opportunity. "When," saith Moses, "he seeth that their power is gone, he will repent himself for his servants;" and saith Joel, "He will then be jealous for his land, and pity his people, who shall no more be made a reproach among the nations" (ch. 2:18,19; Deut. 32:36).
6 And I will tread down the people [ amim (nations)] in Mine anger, and make them drunk in My fury, and I will bring down their strength to the earth [pour out the juice of their life blood down on the earth].
The armies of the kingdom of men issue forth as a whirlwind to scatter him; but vain are all their efforts; for He will march through the earth in indignation, and thresh the nations in anger; for he goes forth for the salvation of his people, and he will not be foiled...
....The result of the reaping the harvest and treading the great winepress is the binding of the Dragon-power and the shutting of it up in the abyss for a thousand years; in other words, the taking away of the dominion of the Assyrian lion, the Medo-Persian bear, and the Greco-Egypto-Anglican leopard, for a season and a time (Dan. vii. 12).
These organizations of peoples are not destroyed, as was the Babylonian fourth beast embodying the Laodicean Apostasy. They are conquered and deprived of dominion, which is transferred to their conquerors the saints, who will have brought down their strength with a sanguinary and mighty overthrow.
Thus, Assyria, Egypt, Pathros, Khush, Elam, Shinar, and the islands of the sea, will have felt the edge of their two-edged sword, as well as Europe and the West; for, like birds of prey, their tribes will "fly upon the shoulders of the Philistines toward the West; they will spoil them of the East together; they will lay their power upon Edom and Moab, and the children of Ammon shall obey them" (Isa. xi. 11,14).
The face and condition of the East will then be altogether changed. With the present spiritual and temporal constitution of "Christendom" destroyed, and the East brought into subjection to Deity, the nations will then be truly "blessed with" and "in Abraham and his seed," as predicted in the gospel of the kingdom. Yahweh will be made known to Egypt, and the Egyptians shall know Yahweh in that day, and shall do sacrifice and oblation ...
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom Yahweh Tz'vaoth shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance (Isa. xix. 21-25).
As to the leopard, or "Philistines toward the west," the third beast, of which Egypt is a part, Tarshish and Javan, these also become a spoil in the war of the great day of Yahweh Ail-Shaddai. The Tyrian commerce of the Great Sea is turned from Britain to Palestine as a flowing stream; and "her merchandise and her hire is holiness to Yahweh -- it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before Yahweh, to eat sufficiently, and for durable clothing" (Isa. xxiii. 18; lx. 5,9; lxi. 6; lxvi. 12; Psa. xlv. 12; lxxii. 10).
In the development of the second and third angel-missions, and in the harvesting of the earth and treading of its vintage, all the work of the seventh vial will have been accomplished. All its voices, thunders, and lightnings, will have been hushed into eternal silence; the vibrations of the greatest earthquake that ever shook the nations will have ceased their tremblings for ever; the threefold divisions of the great city will all have been confounded in the fall of Babylon, and the flight of every political island, and disappearance of the imperial mountains of ancient date.
Jesus and his Brethren, energized by Yahweh, the Eternal Spirit, descending as a tempest of hail, a destroying storm, will have beaten down the Assyrian, and swept away all refuges of lies. The Laodicean Apostasy will have been demolished and for ever abolished; and "the smoke of the temple from the glory of the Deity, and from his power," will all have cleared away, and men will enter into the temple and go out no more (Isa. xxx. 30; xxviii. 2,17; xxxii. 19; Ezek. xxxviii. 22; Apoc. xi. 19; xv. 8; iii. 12; xvi. 17-21).
"IT IS DONE." "The Air" is purified of "the spirituals of wickedness in the heavenlies" (Eph. vi. 12), and nothing remains but for the victorious saints and the conquered world of nations to celebrate the victory.
7 I will mention the lovingkindnesses [rehearse the chasadim] of Yahweh, and the praises [tehillot] of Yahweh, according to all that Yahweh hath bestowed on us, and the great goodness toward the house of Israel [Bais Yisroel], which he hath bestowed on them according to His mercies [rachamim], and according to the multitude of His lovingkindnesses [chasadim].
The recipients of Yahweh's mercies and Iovingkindness and goodness will be Israel after the spirit and after the flesh, spiritual Israel at Sinai, natural Israel after Armageddon. There thanksgiving and praise for "their redemption and salvationwill be boundless and almost inexpressible, yet seen in the Songof the Redeemed - "Worthy is the Lamb who hath redeemed us by his own blood from every tongue; nation and people" (Rev. 5. 9-13); and by Israel with great mourning in every family, with the realisation for what they have done (Zech 12).
Pslm 89 echoes similar sentiments concerning Yahweh's lovingkindness. *
8 For He said, Surely they are My people, children [banim] that will not lie [be sheker (false)]: so He was their Saviour [He became their Moshi'a].
This is the theme of Hosea 2 when Israel once again becomes Yahweh' s people (Ammi and Ruhama) and he marries them as his Bride passing through the Valley of Achor with joy. *
*The Apocalyptic Messenger, June 2019
9 In all their affliction [tzoros] He was afflicted, and the angel [malach] of His presence saved them: in His love [ahavah] and in his pity He redeemed them; and he bare them [ lifted them up], and [He] carried them all the days of old [kol y'mei olam].
Such has been the condition of Israel from that day to this. They have been abandoned by the Eternal's Archangel Michael, "the Angel of His presence, who saved them" (lsa. 63:9) in the days of antiquity; and they are repudiated by the Second Michael, whom they crucified and pierced. So that now they are "without a king, without a prince, without a sacrifice, without an erection, without ephod and teraphim" (Hos. 3:4), in short, without any "caphporeth", or covering for sin, and, therefore, under sentence of death, "being alienated from the life of God through the ignorance that is in them."
What a pitiable condition for a people, formerly Yahweh's, to be in; a people, because abandoned of God for a time, styled Lo-ruhahmah and Lo-ammi. Such are Israel's names "till the times of the Gentiles are fulfilled," the nation that has not obtained mercy; the nation that is not my people saith Yahweh (Hos. 1:6, 8, 9).
And how blind must be their Rabbis and Scribes, and the multitude led by them, who "whatever may be the real character of the Christianity of the not more enlightened Gentiles around them," cannot see that Israel and Judah are not the people of the Lord.
The Eternal and "Michael their Prince" have turned their backs upon them, and as their royal prophet predicted, "their sorrows have been increased," because "they have hasted after another" than he whom they crucified, and God raised from the dead. As for him, the Nazarene, to whom the angel of the Eternal's presence bowed, he says concerning them in their Lo-ammi state, "I will not pour out their drink offerings of blood, nor will I take their names upon my lips" (Psalm 16:4).
Well, then, the Mosaic Aion, which was subject to angels, has long since vanished away; and the times of the Gentiles also subjected to God or Elohim, are verging upon their close, and a New Aion or Course of Time, and the new oikonomia or administration of the oikoumene or habitable, all constituting what Paul in Heb. 2:5, styles he oikeumene he mellousa, "the Future Habitable," rendered in the English version, "The World to Come," concerning which, he writes in the l st and 2nd chapters, are about soon to be revealed. This administration of the Habitable in the approaching Aion, is the true Christian dispensation, and is styled by the prophet Isaiah, "Zion's times," in which "Yahweh is Israel's judge, lawgiver, and king" (chap. 33:6, 22).
This dispensation, which is divided from the Mosaic by the long dreary, intermediate night of Gentile and Jewish superstition, wickedness, and folly, "is not subjected," says Paul, "to the angels" --to Michael, Gabriel, and other "chief princes" (Heb. 2:5); but, according to the teaching of Moses, David, Daniel, Jesus, and the apostles, to the Son of Man and his associates --MESSIAH AND THE SAINTS.
These, in resurrected and glorious manifestation, are the Eternal Spirit manifested in flesh --in Spirit-flesh, or HOLY SPIRIT NATURE; and are styled by Paul in Rom. 8:19, 23, "the manifestation of the Sons of God," "the adoption, to wit, the redemption of our body" -- that, "one body of many members," the ecclesia, which is Christ's body, the fulness of Him who filleth up all things in all the saints (Eph. 1:22, 23).
Phanerosis - Michael the Great Prince.