(I Peter 5:1-11) "The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen."
1. The chief complaint which the prophet Hosea (4:1-6) had to make about the people of his day was that they had no knowledge of God (vv. 1, 6). While he certainly meant by this that they had no personal sense of God's nearness and power he also meant quite simply that they did not know God's laws, which forbade "swearing, and lying, and stealing, and committing adultery (2)." Because the priests and prophets had failed in their primary responsibility to instruct the people, they are singled out for special condemnation (4-6), but the punishment is to fall alike on every member of a nation which had become intellectually obtuse and spiritually ignorant (3).
2. The Christian contemplative's sense of personal intercourse with the divine as manifest in the incarnate Christ is hard to distinguish from that of the Hindu Vaishnavite, when we have allowed for the different constituents of his apperceiving mass :
"Dark, dark the far Unknown and closed the way
To thought and speech; silent the Scriptures; yea,
No word the Vedas say.
"Not thus the Manifest. How fair! how near!
Gone is our thirst if only He appear--
He, to the heart so dear."
So, too, the Sufi mystic who has learned to say: "I never saw anything without seeing God therein;" Kabir exclaiming: "I have stilled my restless mind, and my heart is radiant; for in Thatness, in company I have seen the Comrade Himself;" the Neoplatonist rapt in contemplation of the intelligible world "yonder"; Brother Lawrence doing his cooking in the presence of God, reveal under analysis an identical type of consciousness. This consciousness is the essential; the symbols under which the self apprehends it are not.
3. When the picture is fully developed, a final edition 'New Revised International Version' will be the culmination of a progressive plan described in Dark Secrets of the New Age pp. 212, 205, 181, 183, 177, 189f, 224. Its author reveals:
4. The post-flood period was initiated by man spreading out into Europe, Asia, and Africa due to language differences (Gen. 11:1-9). ... The Bible describes languages that "separate" people groups and cause them to migrate from each other, not join them together. They had no United Nations.
5. Once
we envision the universal scope and inevitability of resurrection,
we grasp the full force of Christ's argument in John 10.
Despite the uniqueness of His Deity, Christ found it a simple
matter to compare Himself with a general class of "elohim" because
He understood the immortal destiny of the human race as a whole,
through the resurrection of the just and unjust. The distinguishing
marks of deity in John 10 seem rather ordinary. The "elohim"
of Psalm 82, Christ tells us, were called "gods" because "the Word
of God" came to them; whereas Christ belongs to such a class
because God "sent Him into the world." As a matter of fact, the
Word of God has come to many; and others have been "sent into the
world," in the apostolic sense.
Noah certainly belonged to such a
class. "The Word of God" came to him in the antediluvian
period; and, as a consequence, he was "sent" into the postdiluvian
age to build the world itself. His privileges included a plan
for introducing the Semitic and Indo-European languages in which
the Bible, the written "Word of God," is incarnated; and they also
included the genetic authority to act as ancestor to the Messiah,
the living "Word of God." ...
6. The
exterior panels of the Gunderstrup Caldron celebrate specific
members of Noah's family, opening up a new branch of apocalyptic
typology. The "gothic" logic of the Dragon panel lays the cult
of Antichrist squarely at the feet of Ham... Despite all that
can be said in defense of this family, the forces of Antichrist
were unleashed by their rebellion against Noah. ... The
orthodox logic of Genesis 9-11 traces the error of the Tower of
Babel back to the sin of Ham. ...
The Hirschnatur panel treats Shem as a
sternly venerable Noahic type of Christ. Despite the genetic
blend of Shem and Ham in the Messianic line, Shem remains the
exclusive moral type of Christ among the eight survivors of the
Flood, because the cult of Yahweh Elohim distinguishes Christ in
His special relationship to Israel and His role as apocalyptic
judge. The two stags of the panel, in symbolizing the Semitic
and Indo-European stocks, also suggest the elements of Jew and
Gentile which make up the church. Thus the era of the
Hirschnatur panel bears the same relationship to the Church Age as
the succeeding Tower of Babel era to the reign of the Antichrist in
the succeeding Tribulation era.
7. Instead
of Noah's will prevailing in the 150th year, creating a fifth
linguistic stock out of the Amerindians, the chaotic revolution of
the curse of Canaan had transformed the Red Matriarch into the
royal "wife" of her son Ham, who now acted through her to shape the
world into a pan-Hamitic form. ...
Ham's political goal was to break Shem's
monopoly over Mesopotamia. This could only be done through
subterfuge. The linguistic missionaries were a standard
feature of Noahic cosmos; and Ham's emissaries were supposed to
have taught the new Amerindian tongue to a fraction of each
colony. Once the program began, it was a fairly simple matter
to substitute Hamitic for the new tongue and to spread it
throughout every colony. The sequence of events in Genesis
11:1-2 implies that the linguistic missionary work preceded the
advent of the main body of Hamites in Mesopotamia.
... The ringleader of the Tower of
Babel scheme was Nimrod.
8. And Cush the son of Ham, the son of Noah, took a wife in those days, in his old age, and she bare a son, and they called his name Nimrod, saying, At that time the sons of men again began to rebel and transgress against God, and the child grew up, and his father loved him exceedingly, for he was the son of his old age. And the garments of skin which God made for Adam and his wife, when they went out of the garden, were given to Cush. For after the death of Adam and his wife, the garments were given to Enoch, the son of Jared, and when Enoch was taken up to God, he gave them to Methuselah, his son. And at the death of Methuselah, Noah took them and brought them to the ark, and they were with him until he went out of the ark. And in their going out, Ham stole those garments from Noah his father, and he took them and hid them from his brothers. And when Ham begat his first born Cush, he gave him the garments in secret, and they were with Cush many days. And Cush also concealed them from his sons and brothers, and when Cush had begotten Nimrod, he gave him those garments through his love for him, and Nimrod grew up, and when he was twenty years old he put on those garments. And Nimrod became strong when he put on the garments, and God gave him might and strength, and he was a mighty hunter in the earth, yea, he was a mighty hunter in the field, and he hunted the animals and he built altars, and he offered upon them the animals before the Lord. And Nimrod strengthened himself, and he rose up from amongst his brethren, and he fought the battles of his brethren against all their enemies round about. And the Lord delivered all the enemies of his brethren in his hands, and God prospered him from time to time in his battles, and he reigned upon earth. Therefore it became current in those days, when a man ushered forth those that he had trained up for battle, he would say to them, Like God did to Nimrod who was a mighty hunter in the earth, and who succeeded in the battles that prevailed against his brethren, that he delivered them from the hands of their enemies, so may God strengthen us and deliver us this day. And when Nimrod was forty years old, at that time there was a war between his brethren and the children of Japheth, so that they were in the power of their enemies. And Nimrod went forth at that time, and he assembled all the sons of Cush and their families, about four hundred and sixty men, and he hired also from some of his friends and acquaintances about eighty men, and he gave them their hire, and he went with them to battle, and when he was on the road, Nimrod strengthened the hearts of the people that went with him. And he said to them, Do not fear, neither be alarmed, for all our enemies will be delivered into our hands and you may do with them as you please. And all the men that went were about five hundred, and they fought against their enemies, and they destroyed them, and subdued them, and Nimrod placed standing officers over them in their respective places. And he took some of their children as security, and they were all servants to Nimrod and to his brethren, and Nimrod and all the people that were with him turned homeward. And when Nimrod had joyfully returned from battle, after having conquered his enemies, all his brethren, together with those who knew him before, assembled to make him king over them, and they placed the regal crown upon his head. And he set over his subjects and people, princes, judges, and rulers, as is the custom amongst kings. And he placed Terah the son of Nahor the prince of his host, and he dignified him and elevated him above all his princes. And while he was reigning according to his heart's desire, after having conquered all his enemies around, he advised with his counselors to build a city for his palace, and they did so. And they found a large valley opposite to the east, and they built him a large and extensive city, and Nimrod called the name of the city that he built Shinar, for the Lord had vehemently shaken his enemies and destroyed them. And Nimrod dwelt in Shinar, and he reigned securely, and he fought with his enemies and he subdued them, and he prospered in all his battles, and his kingdom became very great. And all nations and tongues heard of his fame, and they gathered themselves to him, and they bowed down to the earth, and they brought him offerings, and he became their lord and king, and they all dwelt with him in the city of Shinar, and Nimrod reigned in the earth over all the sons of Noah, and they were all under his power and counsel. And all the earth was of one tongue and words of union, but Nimrod did not go in the ways of the Lord, and he was more wicked than all the men that were before him, from the days of the flood until those days. And he made gods of wood and stone, and he bowed down to them, and he rebelled against the Lord, and taught all his subjects and the people of the earth his wicked ways; and Mardon his son was more wicked than his father. And every one that heard of the acts of Mardon the son of Nimrod would say, concerning him, From the wicked goeth forth wickedness; therefore it became a proverb in the whole earth, saying, From the wicked goeth forth wickedness, and it was current in the words of men from that time to this. And Terah the son of Nahor, prince of Nimrod's host, was in those days very great in the sight of the king and his subjects, and the king and princes loved him, and they elevated him very high. And Terah took a wife and her name was Amthelo the daughter of Cornebo; and the wife of Terah conceived and bare him a son in those days. Terah was seventy years old when he begat him, and Terah called the name of his son that was born to him Abram, because the king had raised him in those days, and dignified him above all his princes that were with him.
9. Genesis 10:21 labels Japheth
hagadol, "the great one," as though he were the tallest and
strongest of the male survivors of the Flood. But the mulatto Nimrod
was taller and stronger yet. The history of postdiluvian warfare began
as a physical duel between the two, Nimrod championing Canaan's faction and
Japheth, Shem's faction. The crisis came when Japheth refused
to evacuate Sumer in order to add its Indo-European populace to the
builders and worshipers of the Tower. Because the Tower
scheme demanded the symbolic participation of all mankind, Japheth
knew that he could thwart the scheme by refusing to send laborers
northward to camp 12. Nimrod acquired his image as "mighty
hunter of Yahweh" (and as captor of Varuna), by leading one of the
Hamite divisions southward to subdue Japheth's populace,
Indo-Europeans ... The battle took form chiefly as a duel
between champions. Nimrod literally battered Japheth into
submission and carried the separatistic populace off to the "plain
of Shinar."
Japheth survived the duel but never forgave
this humiliation.
10. And Esau at that time, after the death of Abraham, frequently went in the field to hunt. And Nimrod king of Babel, the same was Amraphel, also frequently went with his mighty men to hunt in the field, and to walk about with his men in the cool of the day. And Nimrod was observing Esau all the days, for a jealousy was formed in the heart of Nimrod against Esau all the days. And on a certain day Esau went in the field to hunt, and he found Nimrod walking in the wilderness with his two men. And all his mighty men and his people were with him in the wilderness, but they removed at a distance from him, and they went from him in different directions to hunt, and Esau concealed himself for Nimrod, and he lurked for him in the wilderness. And Nimrod and his men that were with him did not know him, and Nimrod and his men frequently walked about in the field at the cool of the day, and to know where his men were hunting in the field. And Nimrod and two of his men that were with him came to the place where they were, when Esau started suddenly from his lurking place, and drew his sword, and hastened and ran to Nimrod and cut off his head. And Esau fought a desperate fight with the two men that were with Nimrod, and when they called out to him, Esau turned to them and smote them to death with his sword. And all the mighty men of Nimrod, who had left him to go to the wilderness, heard the cry at a distance, and they knew the voices of those two men, and they ran to know the cause of it, when they found their king and the two men that were with him lying dead in the wilderness. And when Esau saw the mighty men of Nimrod coming at a distance, he fled, and thereby escaped; and Esau took the valuable garments of Nimrod, which Nimrod's father had bequeathed to Nimrod, and with which Nimrod prevailed over the whole land, and he ran and concealed them in his house. And Esau took those garments and ran into the city on account of Nimrod's men, and he came unto his father's house wearied and exhausted from fight, and he was ready to die through grief when he approached his brother Jacob and sat before him. And he said unto his brother Jacob, Behold I shall die this day, and wherefore then do I want the birthright?
11. Driven by the fear of colonial dispersion, the builders of the Tower of Babel sought to "make a name" for themselves. The Geb-Nut design shows what sort of "name" they sought. The rebel faction attempted to counter the divine dual name "Yahweh Elohim" with a triple divine name of their own. ... In Sumerian terms, the dual name of Shem's God would have read "Ishkur Enlil." The analogous formation of the Geb-Nut triad would have read, "Nut Shu Geg." One of these names, Geb, does not belong to the theocratic octad.
12. The regime of the First Ennead lasted only eleven years until the Tower of Babel judgment. Everyone understood from the judgment that an authoritative supernatural power opposed the pan-Hamitic idea and that the different linguistic stocks would have to be maintained as such.
13. Talmudic tradition accurately interprets the Tower of Babel as an Egyptian phenomenon, not because the Hamitic stock was solely responsible for the tower scheme, but because the Hamitic tongue of the Utuship was supposed to have been the universal imperial language of mankind in celebration of a new Imperial Age. They completed the Tower a decade later and experienced the confusion of tongues a year later in 2357 B.C.
14. Whether the Imdugud image "predicts" the two-stag panel of the Gunderstrup Caldron or the Celtic image "predicts" the two-stag Imdugud makes little difference. The point is that two entirely separate synthetic developments of Shem, in work on two remote cultures, ended in two very different portrayals of the peculiar symbolic idea that Shem stood between two stags. Further interpretation identified the stags as the two inchoate linguistic stocks obtained through Noah's blessing: the Semites of "Elohim" and the Indo-Europeans of "Yahweh." In a remote sense, the Imdugud and Hirschnatur images symbolize the two languages of the Bible, Semitic Hebrew and Indo-European Greek. At the foundation of both, stood the righteous and ubiquitous Shem, enemy of the corrupt Mesopotamian world order and forerunner of separatistic Israel.
(Galations 4:4-5) "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons."
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