“For wheresoever the carcase is…”
At the centre of the Waco events for both the members of our community as well as those who attacked us is the man David Koresh. Many things have been said about David regarding these events and very little of it complimentary. To our attackers and their supporters he has been depicted as a deranged bible babbling madman. A deceiver, who proclaims to be Jesus Christ whilst preaching religion through the barrel of a gun. If that wasn’t enough to remove any sympathy one might have towards him, he was further accused of being a sexual deviant and child molester in the most heinous terms. But despite all this hateful and venomous rhetoric, who really is David Koresh?
We begin by focusing on a little thought about statement of scripture spoken by Christ 2,000 years ago. This is recorded in Mt. 24 and forms the basis and title of this Chapter. Note verses 27&28,
27 For as the lightning cometh out of the east, and shineth even unto the west; so shall
also the coming of the Son of man be.
28 For wheresoever the carcase is, there will the eagles be gathered together.
Pay close attention to verse 28, where Christ makes reference to a carcase. What was he talking about here? Of course, we know what a carcase is, a body! But what was Christ really trying to say in pointing this out?
At the time he made this statement he was with his disciples on the Mount of Olives overlooking the temple at Jerusalem. Moments before, they were in the temple court yard where Christ was preaching and teaching. In an apparent show of devotion, his disciples sought to draw his attention to the splendor of the building. We pick up the story in verse 2, where Christ gave a response,
2 And Jesus said unto them, see ye not all these things? Verily I say unto you, there
shall not be left here one stone upon another, that shall not be thrown down.
While they sat on the Mount of Olives, obviously disturbed by what Christ said, his disciples came to him and said, “…Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” In responding to their question, Christ proceeds to give an outline sketch of world events taking us right up to his return in glory noted in verses 29-31. The subject of the, lightning out of the east and the carcase around which the eagles gather spoken of in verses 27&28, was of an event that was to occur before his return in glory. This has generally been thought of in reference to the same event as his return in glory noted in verses 29-31. But in fact they are entirely separate events that occur at different times. In this Chapter I demonstrate the fact of this whilst I also show how the first of these two events relate to David Koresh and what happened at Waco, Texas.
Contrary to what is generally understood, even among professed Christians, the Christ event of 2,000 years ago was not the sum of the matters concerning Christ. His ministry, death, resurrection and promised return in glory wasn’t all there is, as many have come to believe. There was more to be revealed of Christ’s work here on earth prior to his return in glory. Although this was written of in the scriptures, it was kept hid; veiled from our understanding until the time it would be fulfilled. You will recall the matter of the seven thunders noted in the previous Chapter. The meaning of it John was commanded not to disclose. There has emerged a condition among Christians where they think they have come to complete understanding of all there is to know about God, Christ and salvation. Nothing can be further from the truth. This thinking has cultured a state of self righteous bigotry, not unlike how it was with the Pharisees back in the time of Christ. We are given a description of this condition in the letter that the angel instructed John to write to the church of the Laodiceans in Rev. 3:14-22. Consider verses 17-20,
17 Because thou sayest, I am rich, and increased with goods, and have need of nothing;
and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white
raiment, that thou mayest be clothed, and that the shame of thy nakedness do not
appear; and anoint thine eyes with eye-salve, that thou mayest see.
19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
20 Behold, I stand at the door, and knock: if any man hear my voice, and open the
door, I will come into him, and will sup with him, and he with me.
You will notice in verse 20, that Christ was no longer inside that church. He is shown on the outside trying to get in. They seemed oblivious to the fact they were no longer in tune with Christ. They were now under different leadership, drawn away by the things of the world as shown in verse17. Did they ever heed the counsel sent them of Christ through John, or did the light of their candlestick go out? Where are they now?
It is a little regarded fact that even the Christ event of 2,000 years ago came as a surprise to those alive at that time. Only a select few who had kept themselves faithful and true were able to discern the meaning of what was taking place. You will remember the wise men from the east, also Simeon and the prophetess Anna. Both the religious establishment of the Jews and the rulers of the Roman state, not to mention the common people, had no idea. They were all caught up with temporal reality to the neglect of things spiritual. It was not without reason that God had to raise up a voice in the person of John the Baptist as a forerunner to arouse the people. A certain level of awareness regarding what was happening needed to be created. The true identity of Christ was not discernable through bodily eyes at that time either. You needed the knowledge of the scriptures and the enlightenment of the Holy Spirit to see beyond the veil of embodiment in order to appreciate who he truly was. If that proved too challenging, how much more difficult to understand the matters of salvation he came to relate. Does it always have to be this difficult?
Continuing our focus on the lightning from the east and the carcase where the eagles gather. What does this really mean? You will recall in the previous Chapter the angel of Christ shown in Rev. 10. Instead of the second coming he comes with a little book and also cried with a loud voice as when a lion roars. When he cried, seven thunders uttered their voices. John was not permitted to disclose what the seven thunders uttered because it was not yet time. We now know this relates back to Rev. 5, regarding the Judgment. This is an event that would take place in the future of John’s day. The book sealed with seven seals is first opened in heaven before it is opened here on earth. We were shown also that when the lamb opened the first seal there was the noise of thunder. At some time in the future of John’s day this angel shown in Rev. 10 comes to earth to make the meaning of it known. What about the thunder? How does all this relate to the lightning from the east that shines to the west of Mt. 24:27? You will appreciate that thunder is the after effect of lightning. They both are manifestations of the same thing. One is seen while the other is heard. Whether you are deaf or blind, if there is lightning producing energy around, you will know about it. In Rev. 10, we are told about the thunder, all seven of them, but where is the lightning! In order to produce a sound that equates with seven thunders it has to be extremely powerful. We were shown also that it shines from the east to the west. Perhaps this has to do with the angel himself. You will recall it was when he cried with a loud voice that the seven thunders uttered their voices. No wonder he was described in verse 1, as a mighty angel. We catch a glimpse here of just how powerful these beings truly are. Explaining this further, I am reminded of an encounter Daniel had with an angel recorded in Dan. 10. Note verses 5&6,
5 Then I lifted up my eyes, and looked, and behold, a certain man clothed in linen,
loins were girded with the fine gold of Uphaz.
6 His body was also like beryl, and his face as the appearance of lightning, and his
eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the
voice of his words like the voice of a multitude.
This was the angel Gabriel, who had appeared to Daniel before in chapter 9:20-22. Notice the description of his face in verse 6, “…as the appearance of lightning…” Also, “...the voice of his words like the voice of a multitude.” I imagine this would be loud! In Rev. 18, we are shown another angel who comes to earth. Note verse 1,
And after these things I saw another angel come down from heaven, having great
power; and the earth was lightened with his glory.
The angel we saw in Rev. 10 was, “…clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:” His glory was veiled. It was obviously not yet time for it to be fully seen. I wonder why? One might also ask how come these beings aren’t generally seen by all men. It seems only a select few ever actually see them. In the encounter Daniel had it was noted in verse 7&8,
7 And I Daniel alone saw the vision: for the men that were with me saw not the vision;
but a great quaking fell upon them, so they fled to hide themselves.
8 Therefore I was left alone, and saw the great vision, and there remained no strength
in me: for my comeliness was turned in me into corruption, and I retained no strength.
Like John on the isle of Patmos, Daniel also was overcome by this experience, to say nothing of the men that were with him. I guess this explains why these encounters are confined to a select group of people. It seems not many can ride with angels. I am reminded of what was shown happening under the sixth seal when God himself puts in an appearance on the earth before man. The significance of the question, “…who shall be able to stand?” is driven home more forcefully. If we cannot stand before angels, not to mention men, how can we stand before God? In our present humanity we would simply be blown away.
These heavenly visitations were not just to put on a show. As with John, so too with Daniel, these angelic visits were intended for some specially determined reason. These men would be commissioned to perform some divine purpose. In John’s case this resulted in him writing the book of Revelation which provided valuable information important to salvation. There are other important instances of such contacts between humans and angels which follow this pattern. A notable one is recorded in Luke 1:26-38. Here the angel Gabriel paid a visit to Mary regarding the birthing of Christ into humanity. Note verse 30&31,
30 And the angel said unto her, fear not, Mary: for thou hast found favour with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son,
She was chosen of heaven for a divinely ordained purpose. Note verse 35, as the angel continues to explain how this would be accomplished,
35 And the angel answered and said unto her, the Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee: Therefore also that Holy thing
which shall be born of thee shall be called the Son of God.
In verse 37, Gabriel further stated, “For with God nothing shall be impossible.” Christ also echoed this same statement in Mt. 19:26. We shall further look at this event of the birthing of Christ via this combined human and divine operation in connection with Rev. 12. In addition to Mary I am also reminded of the angel who appeared to the wife of Manoah noted in Judges 13. She gave birth to Samson. There has been and continues to be such encounters between humans and beings not of this world. As far back as Genesis 3:22-24, it was mentioned there were other higher life forms beyond man. As the centuries have come and gone recognition and awareness of the presence of these Beings have diminished. But as we have shown in Chapter 1, there would be renewed emphasis of angelic involvement with the earth at the end of the world. This would involve direct contact with individuals and groups of people. The sealing of the 144,000 and the great multitude by the angels shown in Rev. 7, is a case in point.
So then, the angel of Christ, shown in Rev. 10, comes to earth near the end of time. But instead of his “second coming” in glory he brings the knowledge of the Judgment. In verses 2&3, he sets, “…his right foot upon the sea, and his left foot upon the earth.” he also, “… cried with a loud voice…” indicating what he brought was for the whole world to know. Notice this is something heard rather than seen. This is what was referred to in Mt. 24:27, as the lightning that shines from the east to the west. He is the same angel shown in Rev. 7:2, ascending from the east with the seal of the living God, to seal those who are to be saved. As we saw in the previous Chapter, the sealing takes place before the opening of the sixth seal shown in Rev. 6-12. It occurs before the second event of Mt. 24:29-31 where Christ returns in power and great glory. At the sixth seal when the heavens open, then we are to see the sign of the Son of man in heaven. But before this event of Christ’s return in glory could take place, the sealing had to be done. How is this accomplished and by whom? Paralleling the unseen work of this angel there is also a visible manifestation that is seen on earth. We take this one stage further by also addressing verse 28, relating to the carcase around which the eagles gather. Both these verses hang together. Here we answer the question asked at the start of this Chapter concerning David Koresh. Who is he really?
The biblical backdrop to David Koresh takes us all the way back to Genesis 49. Before his death the patriarch Jacob gathered his sons to tell them what would become of them. We begin in verse 1,
And Jacob called unto his sons, and said, gather yourselves together, that I may tell
you that which shall befall you in the last days.
It is interesting to note that back in those days the ancients, not only bequeathed to their children lands and possessions, they also gave them knowledge of their future. They had the gift of prophecy. For our purposes here we are concerned with what Jacob had to say regarding two of his son, Judah and Joseph. We begin with the matters concerning Judah recorded in verses 8-12. Note particularly verse 10,
10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until
Shiloh come; and unto him shall the gathering of the people be.
Who was Jacob referring to here as, “…Shiloh…”? One who comes through the lineage of Judah? It is generally understood among believers that he spoke of the Christ event of 2,000 years ago. You will recall the genealogy relating to that event recorded in Mt. 1. Here Christ is shown in connection with the line of Judah. The main purpose for this genealogy being written was to establish this. The husband of Mary at the time was Joseph. Though he was not the biological Father of Christ it was his lineage that was shown. Christ came through the womb of Mary, generally known as the virgin birth. Those who are familiar with bible prophecy will recall what was recorded in Isaiah 7:14 concerning this, “…Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel.” There are other prophetic accounts of this event, for example Isaiah 53. Here he is shown rejected of men and killed, but would subsequently be resurrected as Psalm 16:10, foretold. These are but a few commonly known texts. You will note what Christ also had to say, regarding what was written in the scriptures concerning himself in Luke 24. Note verse 44, as he spoke with his disciples after his resurrection,
44 And he said unto them, these are the words I spake unto you, while I was yet with
you, that all things must be fulfilled, which were written in the law of Moses, and in
the prophets and in the Psalms concerning me.
He also spoke of this in John 5:39. An interesting account of the experience he went through while on the cross is given in Psalm 22. Here, the unspoken thoughts of his mind as he endured that event, was written of long before the event actually took place. It was not until the fulfillment of these matters that his disciples and the early believers truly understood what the scriptures were saying. The latter chapters of the gospels record his resurrection. In Acts 1, we are given an account of his ascension to heaven. The book of Revelation opens to us his continued involvement with the earth and his followers from his location in heaven. They also had the added blessing of the Holy Spirit residing with them according as he had promised noted in John 16.
Let us now turn then to the other one of Jacob’s sons, Joseph. In a similar way, Jacob also foretold that one would come through the line of Joseph recorded in Genesis 49:22-26. This has been entirely overlooked by all concerned. Note verses, 22-24,
22 Joseph is a fruitful bough by a well; whose branch runs over the wall:
23 The archers have sorely grieved him, and hated him:
24 But his bow abode in strength, and the arms of his hand were made strong by the
hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)
Notice carefully the last part of verse 24, where it states, “...from thence is the shepherd, the stone of Israel…” Who was Jacob referring to here? This passage was purposely written this way to conceal its importance until the appointed time. God has his way of concealing his truths. The notion that man, by searching can find out the things of God independently of God, is an obvious falsehood. This would set the act of searching and therewith the searcher, in this case man, above God. It is only as God reveals himself to us along with the things that come of him, is he known. The act of searching merely reveals the degree of our sincerity to know the things of God and is rewarded of God accordingly. Even though this information was already set before us we were unable to recognize its significance until it was brought to our attention. This raises the question how much of our ability to see and understand the meaning of what is before us is in fact under our control? It was noted earlier how, we only see as far as the thoughts of our mind allow us to see. The peculiar contents comprising our thoughts form the conceptual field of vision through which we make sense of what is set before us. Whilst there is the absolute which we would regard as The Truth, with man this is relative.
The figure spoken of in Genesis 49:24, who was to arise through the lineage of Joseph is also written of elsewhere in the scriptures. Some of the references concerning him have become confused with those referring to the Christ event of 2,000 years ago. This is of course understandable. Not knowing of his existence, how then would one know any different? This was not something that would be known through the usual processes of academic theorizing about matters which have already occurred. Identifying this additional figure helps explain the confused meanings in some of these textual reference. Let us consider for example Isaiah 53. For context it is helpful to read the entire chapter. For our purposes here note particularly verse 10,
10 And it pleased YHWH to bruise him; he hath put him to grief: when thou shall
make his soul an offering for sin, he shall see his seed, he shall prolong his days, and
the pleasure of YHWH shall prosper in his hand.
Pay close attention to this detail. This verse of Isaiah 53, spoke not only of the Christ event of 2,000 years ago, but of this additional figure also. Both of them appear to be related somehow. Note carefully where it states, “…when thou shalt make his soul an offering for sin, he shall see his seed…” Firstly, where it points to his soul as an offering for sin this refers to an event other than the event spoken of in the beginning of the verse and the events described in the preceding verses of the chapter. The contents of verse 1, all the way down to the first part of verse 10, can be seen to relate to the Christ event 2,000 years ago. But as we pick up from that part of verse 10, where it begins, “…when thou shalt make his soul an offering for…” we see something quite different. Both these pieces of information relate to Christ, but they refer to two distinctly separate events about Christ set apart from each other. There is a reason it was stated in the second part, “…when thou shalt…” The use of the word when indicates a shift in time. This does not relate to the context in which Isaiah was writing. Nor does it relate to the time and the events described in the previous verses. Rather, it points to an event in the future of these. In this future event it was further noted, “…he shall see his seed…” The word seed used here literally means children. Those he would father. As we think back 2,000 years ago, Christ did not have children then.
What then is all of this saying? Earlier we made reference to Luke 24:44, where Christ spoke about the things concerning him which were written in the laws of Moses, and in the prophets and in the psalms. In John 16:12&13, he also stated to his disciples shortly before his crucifixion,
12 I have yet many things to say unto you, but you cannot bear them now.
13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for
he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he
will shew you things to come.
Let us then consider several relevant pieces of information found in the laws of Moses. We shall also look further at the prophets and the psalms. Turning first to Ex. 29:38-46, it was instituted as a law that the children of Israel were to offer two lambs each day as a continual offering. Note verses 38&39,
38 Now this is that which thou shall offer upon the altar; two lambs of the first year
day by day continually.
39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer
This is repeated also in Num. 28:3-10. There was meaning behind these sacrificial offerings beyond the offerings themselves. You will recall what was stated regarding Christ by his forerunner John the Baptist in John 1:29, “…Behold the lamb of God, which taketh away the sin of the world.” Also when John went up to heaven we saw in Rev. 5, the lamb with seven horns and seven eyes. Clearly there was a definite symbolic connection between these sacrificial offerings and Christ. But there were two of them. What was the significance of the second of the two? These offerings became known as the daily. We are shown this term used in Dan. 11:31, in connection with an event that occurs near the end of time. We discuss this further in Chapter 4, of this book.
Another relevant piece of information taken from the laws of Moses is found in Lev. 16. This has to do with the sanctuary service known as the Atonement, a once yearly event held at the latter part of the year. Kind of like a final cleansing of the people from their sins before starting the New Year a fresh. In this respect it is symbolic of the Judgment at the end of the world. You will note in verses 5-10, 15-26, that there were two goats that were offered as sacrifice. The first of these was offered inside the camp. The second, referred to as the scapegoat upon whom was laid the sins of the camp, was released to the wilderness. It is generally understood that the first of these related to the Christ event 2,000 years ago. With the second however, there remained some confusion over what exactly this meant. There have been those who reasoned that it related to Satan. In connection with this they point to Rev. 20:1-3, where Satan is to be bound a thousand years in the bottomless pit, as corresponding to the wilderness that the scapegoat is released to. This might seem plausible on the face of it. The problem however is it gives Satan a part in the plan of salvation. In any case, in light of what is being shown here regarding this figure that comes through the line of Joseph, that is not what it means. At least whoever came up with that idea was trying to find out the truth.
A third piece of information from the laws of Moses comes from Num. 20:1-13. Here the children of Israel on their journey to Canaan gathered themselves together against Moses and Aaron to complain about not having any water to drink. In verse 8, God said to Moses,
8 Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and
speak ye unto the rock before their eyes; and it shall give forth his water; and thou
shalt bring forth to them water out of the rock: so thou shalt give the congregation and
the beast drink.
Notice Moses was commanded to speak to the rock before their eyes. As we shall see there was some significance to this. Instead of speaking to the rock as he was commanded, Moses did something else. Note verse 11,
11 And Moses lifted up his hand, and with his rod he smote the rock twice; and water
came out abundantly, and the congregation drank, and the beast also.
Moses struck the rock with his rod, not once, but twice. As a result of this we read in verse 12, he was not permitted to go over into Canaan with the children of Israel.
We have since come to understand the meaning of the rock as a symbol of Christ. This is spoken of for instance in Mt. 16:18; Ps 18:22; 1Peter 2:1-8. The waters that flowed from it relates to the truths he taught. He indicated this himself in John 4:10. The issue here however relates to Moses striking of the rock twice. Why was this of such significance that it would prevent him from going over into Canaan?
The first two of the above pieces of information, the daily and the atonement, were in connection with the sanctuary that Moses was instructed of God to build. The sanctuary was patterned after the heavenly sanctuary where God dwells and where John went in Rev. 4. Moses was given specific instructions in the building of it. You will recall there was the Most Holy place which held the mercy seat which sat on top of the Ark of the Covenant. Inside the Ark were three items. One of these was a pot containing a portion of the manna God fed the children of Israel with during there wilderness wonderings. This is noted in Ex. 16:33-36. It is of particular significance in our understanding these hidden truths concerning Christ. This was referred to in the letter to the church of Pergamos in Rev. 2, where it stated in verse 17, “…to him that overcometh will I give to eat of the hidden manna…” In John 6:26-71, Christ refers to himself as the manna from heaven. As a portion of this manna was laid up in the Ark in the days of Moses, so likewise not all the truth was given concerning Christ 2,000 years ago. We saw in John 16:12, his disciples were given only what they could bear. There were yet more truths to be revealed concerning Christ. Had John not been taken to heaven, synonymous with going beyond the veil into the Most Holy place, how else would we have known this information? It is made available to us in the book of Revelation. Sadly, few truly appreciate just how important this is to our salvation. Aside from the significance of the information itself, it also comes to us from Christ in heaven. These would be the truths he would be teaching were he here in body with us today. To underline the importance of what I am attempting to explain here the apostle Paul also wrote of this in Heb. 12:18-25. Note verses 22-25,
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.
Here Paul his referring to the same scene John went to heaven to see. He refers to it as the general assembly. Here we see God the judge of all; whom John referred to as the One sat on the throne in Rev. 4:2. He points to the spirits of just men made perfect. These are the 24 elders. In verse 24, he notes Jesus the mediator of the new covenant. This of course refers to the lamb in Rev. 5:6. The new covenant is what is in the book sealed with seven seals. This last point is of particular importance. It is the book sealed with seven seals that contains the actual New Covenant. This is the real New Testament. The Gospels and the epistles merely record the historical details of the Christ event 2,000 years ago. Understanding this makes it even more apparent why in Rev. 5:4 John wept much when no one was found worthy to open the book. As the New Covenant, what it contained was extremely important to our salvation. Paul drives this home even more forcefully with a warning here in verse 25,
25 See that ye refuse not him that speaketh. For if they escaped not who refused him
that spake on earth, much more shall we not escape, if we turn away from him that
speaketh from heaven.
Having been rejected on earth Christ continued to speak from heaven by sending his angel to communicate his message through John. The information contained in the book sealed with seven seals continues his mediation of the New Covenant. It is designed to bring its recipient into the full knowledge and truth of God by which we are sealed.
Continuing our discussion regarding the existence of another Christ figure spoken of in scripture, we now turn our attention to the psalms and the prophets. In Ps 40, we are introduced to another significant piece of information. The person of this Psalm speaks in verses 1&2,
I waited patiently for YHWH, and he inclined unto me, and heard my cry.
2 He brought me up also out of a horrible pit, and out of the miry clay, and set
my feet upon a rock, and established my goings.
In Mt. 27, at the time of the crucifixion of Christ it is recorded in verse 46, “And about the ninth hour Jesus cried with a loud voice, saying, eloi, eloi lama sabacthani? that is to say, my God, my God, why hast thou forsaken me? Further down in verse 50, it also stated, “Jesus, when he had cried again with a loud voice, yielded up the ghost.” Shortly after this he was buried and remained in the grave until his resurrection. Some time later he would ascend to heaven. We continue this narrative of Ps. 40, in verse 6, where the person of this psalm further speaks. It was obvious from verses 1&2, he had been on earth, here in verse 6 we are shown he returns to earth after having been to heaven,
6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt
offering and sin offering hast thou not required.
7 Then said I, lo, I come, in the volume of the book it is written of me.
8 I delight to do thy will, O my God: yea, thy law is within my heart.
9 I have preached righteousness in the great congregation: lo, I have not refrained my
lips, O YHWH, thou knowest.
10 I have not hid thy righteousness within my heart; I have declared thy faithfulness
and thy salvation: I have not concealed thy loving kindness and thy truth from the great
11 Withhold not thy tender mercies from me, O YHWH; let thy loving kindness and
thy truth continually preserve me.
We see from these verses that the person who is speaking in this psalm is in fact Christ. Notice that he comes again, this time not as a sacrifice but to teach the truth about God. Having performed his mission 2,000 years ago where he then ascended to heaven, he subsequently returns to earth again. But this is not the expected return in glory many believe. Notice what he says of himself in verses 12&13, on this occasion of his return,
12 For innumerable evils have compassed me about: mine iniquities have taken hold
upon me, so that I am not able to look up; they are more than the hairs of mine head:
therefore my heart faileth me.
13 Be pleased, O YHWH, to deliver me; O YHWH, make haste to help me.
Obviously we see here someone possessed of iniquities. When Christ came 2,000 years ago he was without sin. When he appears in his promised return in glory he is to be also without sin. What then are we seeing here in this psalm? This also is a truth about Christ that the Christian church seems to have overlooked. When does this event take place? Obviously this would be at some stage after his appearance 2,000 years ago and before his promised return in glory. When this occurs what should we be looking for in order that we might recognize him? I noted earlier the need for the enlightenment of the Holy Spirit and a meaningful grasp of the information contained in the scriptures. What we are to learn here is very surprising in regard to the matters concerning Christ.
We continue our research as we now turn to the prophet Zechariah. Consider the following text taken from Zech. 13:7,
7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith
YHWH of hosts; smite the shepherd, and the sheep shall be scattered; and I will turn
my hand upon the little ones.
This text has been used in relation to the Christ event 2,000 years ago but it has a deeper significance beyond that. Through the prophet Zechariah God speaks here of a figure he refers to as my shepherd. Someone he regards as his fellow, one like himself. The sword arises against him. Notice the reference to the little ones. These are referred to as a distinct group from the sheep his other followers. There are children involved as we noted in our earlier study of Isaiah 53:10. What is spoken of here in Zechariah was also shown in Ezekiel 21 in its broader context. For our purposes here note verses 9&10, as God speaks to Ezekiel,
9 Son of man, prophesy, and say, thus saith YHWH; Say, A sword, a sword is
sharpened, and also furbished:
10 It is sharpened to make a sore slaughter; it is furbished that is may glitter: should we
then make mirth? It contemneth the rod of my son, as every tree.
Note here in verse 10, where it says of the sword, “…it contemneth the rod of my son, as any tree.” Those who wield this sword have no regard for any. Not even the shepherd sent of God. But there is more to this. Further on down in verse 13, we read,
13 Because it is a trial, and what if the sword contemn even the rod? It shall be no
more, saith YHWH.
What would men rather live under, the sword of the warrior or the guiding rod of the shepherd? In connection with the Judgment there is a larger purpose behind what we see here. God has determined that war and the sword shall be destroyed from the earth altogether. There is a way in which he intends to bring this about. In Rev. 13:7, we are shown the beast makes war with the saints and permitted to overcome them. It is then stated in verse 10,
10 He that leadeth into captivity shall go into captivity, he that killeth with the sword
must be killed with the sword. Here is the patience and faith of the saints.
Ultimately the guiding rod of the Shepherd, with its emphasis on right rather than might, is to triumph above the sword as the instrument of rule in the earth. All who are of it are to triumph with it. We saw in Ezek. 21, the sword was permitted as a trial. By going against the rod of God’s Son, those who wield it revealed themselves to be in contempt, not only of the Judgment of God but also of God who appointed the rod. This sets the stage for the sword to be destroyed as we are shown in Isaiah 34, and elsewhere. We develop this further in Chapter 4, of this book.
There are other references which point to this shepherd. Consider Eccl. 12:11; Jeremiah 49:19; 50:44, of course, our earlier reference to Genesis 49:24. In Ezek. 34:23, 24, and 37:21-25, he is spoken of as David, God’s servant who is to finally gather together Judah and Israel once again as one nation. This sets the stage for the greater purpose of God in bringing about the salvation of the whole of mankind. Note the following from Ezek. 37;
21 And say unto them, thus saith the lord YHWH: Behold, I will take the children of
Israel from among the heathen, whither they be gone, and will gather them on every
side, and bring them into their own land:
22 And I will make them one nation in the land upon the mountains of Israel; and one
king shall be king to them all: and they shall be no more two nations, neither shall they
be divided into two kingdoms any more at all.
Now note carefully verses 24&25,
24 And David my servant shall be king over them; and they all shall have one
shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
25 And they shall dwell in the land that I gave unto Jacob my servant, wherein your
fathers have dwelt; and they shall dwell therein, even they and their children, and their
children’s children for ever: and my servant David shall be their prince.
We read further in verse 27&28,
27 And my tabernacle also shall be with them: yea, I will be their God, and they shall
be my people.
28 And the heathen shall know that I YHWH do sanctify Israel, when my sanctuary
shall be in the midst of them for evermore.
This Davidic shepherd is also mentioned in Hosea 3, where he is spoken of as one who would arise in the last days. Note verse 5,
5 And afterwards shall the children of Israel return, and seek YHWH their God, and
David their king; and shall fear YHWH and his goodness in the latter days.
In Isaiah 55:1-4, he is spoken of as the one who brings the everlasting covenant. Note particularly what was said by God concerning him in verse 4,
4 Behold, I have given him for a witness to the people, a leader and commander to the
We spoke of this covenant in relation to the sealed book of Rev. 5. Isaiah further spoke of him in chapter 41, as one who God raises up from the north. Note verse 25,
25 I have raised one from the north, and he shall come: from the rising of the sun shall
he call upon my name; and he shall come upon princes as upon mortar, and as the
potter treadeth the clay.
There is significance behind what is said here about him being raised up. This contrasts with how Christ came 2,000 years ago through what is referred to as the reincarnation. We shall discuss this further. There is significance also in his being raised up from the north. Instead of Judah, this time he comes of the Northern tribe of Israel. You will recall our reference to the line of Joseph in Genesis 49:24. But it also states he calls upon God from the rising of the sun, meaning the east. This prophecy of Isaiah is shown being fulfilled in Zech. 2. Here we see a young man who goes to Jerusalem, the east, to measure it. While in vision Zechariah states,
I lifted up my eyes again, and looked, and behold a man with a measuring line in his
2 Then said I, whither goest thou? and he said unto me, to measure Jerusalem, to see
what is the breadth thereof, and what is the length there of.
3 And, behold, the angel that talked with me went forth, and another angel went out to
4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be
inhabited as towns without walls for the multitude of men and cattle therein:
5 For I, saith YHWH, will be unto her a wall of fire round about, and will be the
glory in the midst of her.
Who then is this young man that Zechariah was shown in vision? Where did he come from? Notice while he is in Jerusalem he is met by an angel who tells him of things to come concerning it.
You will recall the reference to the angel ascending from the east in Rev. 7:2. Also our study of Mt. 24:27, regarding the lightning that, “…cometh out of the east, and shineth unto the west…” This related to the coming of the Son of man. We continued in verse 28, where it stated,
28 For wheresoever the carcase is, there will the eagles be gathered together.
Now whose carcase are we talking about here? In our earlier study of Ps. 40, concerning the appearance of Christ in the earth again after having ascended to heaven it was stated in verse6,
6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt
offering and sin offering hast thou not required.
In Heb. 10:5&6, the apostle Paul gives a slightly different take on this text,
5 Wherefore when he cometh into the world, he saith, sacrifice and offering thou
wouldest not, but a body hast thou prepared me.
6 In burnt offerings and sacrifices for sin thou hast had no pleasure.
Notice where he states in verse 5, “…but a body hast thou prepared me.” We understand that a carcase is a body. In our study of Ps 40, the figure who spoke, when he returns to earth he again takes on bodily form. But how is this carried out? When Christ appeared 2,000 years ago he came through the womb of Mary, but without male seed. The scriptures reveal this was by divine power. This is the same power that created the world and man upon it shown in Genesis. There is something very profound about what we are seeing here. It helps further clarify what Christ was actually saying in Mt. 24:27&28.
The angel, who Christ sent to visit John in Rev. 1, came from the realm of the spiritual to that of the physical. The ability of John to discern his presence was due to John being in the spirit himself. In verse 10, he stated, “…I was in the spirit on the lord’s day…” Later on when he was taken to heaven in Rev.4, he notes in verse 2, he was in the spirit then also. In the encounters we alluded to earlier, for instance with Daniel, these too are spiritual in nature. They were not the normal encounters people have in the course of everyday sensory contact with the physical world around us. These individuals were interfacing with a realm of reality and existence beyond this material world. One in which the inhabitants are not bound by time and space as humans are. Clearly, this is a realm of higher intelligence and consciousness beyond our own. As it was with John and Daniel, the angel shown in Rev. 10, who would appear on earth at the end of time, also meets with someone from among men. What Zechariah saw in vision noted in Zech. 2, refers to that meeting. It shows the angel meets with a young man in Jerusalem. Earlier we asked who this young man was.
I present to you that the event shown in Zech. 2, describes the experience of David Koresh. David Koresh is the young man whom Zechariah saw in vision those many centuries ago. This is how he came into the understanding that he held. He would become the carcase noted in Mt. 24:28, completing the fulfillment and meaning of what Christ was saying in both these verses 2,000 years ago. This happened on a visit to Israel that David made in 1985. He was known then as Vernon Howell, a young man of 25. I remember him telling me about this experience. He had mentioned the reason he went to Israel was to determine the size of the Mount of Olives. There was some dispute over whether or not the 144,000 could fit on it. He got more than the answer he bargained for! I also recall him speaking of the effects this experience had on him. As I look back on it I now realize I was listening but I was not paying attention. The full reality of it did not dawn on me until later on. When I first visited the Mount Carmel community this was something entirely new to me. Much of what I was being shown of the theology was quite challenging to apprehend initially. It was a lot of information, but more than that. I was dealing with a whole new consciousness and paradigm of understanding. There were familiar concepts but these were set in a more expansive light. Then there was the added information you were now able to see which followed from it. This was not about the logical progression normally associated with linear thinking it involved a faith leap of comprehension itself. What you had to keep you hanging in there was an acute sense of the righteousness of it, beyond what you knew before. The experience and what it produced in terms of what you were now able to see of the meanings of the scriptures attested to this. It was revolutionary in scope. This allowed me to grasp a sense of what David experienced during his encounter with the angel while in Israel. To come face to face with the realization you are in the direct line of prophetic fulfillment of scripture is no ordinary experience. The statement of Isaiah 41:25, regarding him being raised up become even more poignant as I reflect on this. I understand exactly what it meant in its divine dimension. You become of that certain consciousness associated with being anointed by the Spirit. Instead of being incarnated as Christ was 2,000 years ago or just appearing on earth as Melchizedek before that, this time he would be raised up from among men. This was further spoken of in scriptures for instance in Ps 65:4,
4 Blessed is the man whom thou chooseth and causeth to approach unto thee, that he
may dwell in thy courts; we shall be satisfied with the goodness of thy house, even of
thy holy temple.
It happens that all along God was leading him to this place in his experience, where he would become conscious of himself according to the greater reality of God’s purpose. The experience of this fitted him for the task he was to perform. Akin to what was stated in Rev. 5:5&6, about the lamb who had prevailed to open the book and to loose the seven seals. You will note the reference to the temple in the above text. Another related reference is found in Ps. 80:17, where it states,
17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou
hast made strong for thyself.
You will recall the book in the right hand of the one sat on the throne. This was the source of David’s strength. The knowledge and word of God contained n the book sealed with seven seals.
For David, this experience was like something out of the twilight zone. I remember him using these exact words with routine familiarity in a conversation we had while in California. This was during my first visit in the late 80’s. He also kept reminding me of something I said when we first met that previous summer at my college campus in Berkshire England. With what I comprehended then of the truths he showed me I remember saying to him, “…if this is true, do you realize what this means?” Undoubtedly he did. He smiled knowingly, but a sad smile as I recall. I had sensed he would be treated no differently than how Christ was treated 2,000 years ago. Only the form would change. They do not do crucifixions today like they did back then. The events that took place at Waco in 1993, gave perfect understanding of the sadness in his smile.
His encounter with the angel was truly life changing. He would ultimately relinquish the understanding he hitherto held of himself, his soul, to become what was now being revealed to him. The vision of himself, according to what was written in the scriptures. No longer was it about “reality” according to the sensory experiences of man but according to the word and truth of God. This also would provide the pretext for a divinely appointed change of his name. Biblically, this is not of course unusual. You will recall what was recorded in Genesis 32:24-30, regarding Jacob whose name was changed to Israel. Note verse 28, as the angel spoke with him after their encounter,
28 And he said, thy name shall be called no more Jacob, but Israel: for as a prince hast
thou power with God and with men, and hast prevailed.
Like Jacob, Vernon Howell also wrestled with his heavenly visitor. He did not turn away or stumble at the prospect of what was before him. Having been raised up he understood the task that he was to now accomplish. He would become an extension of the angel bringing the knowledge of the Judgment, regarding the book sealed with seven seals, into the realm and reality of men. In this respect he bore the mantle of Christ. He was an anointed one.
The name David Koresh is biblical. The last name Koresh means death. This comes from the Aramaic of the word translated as Cyrus in Dan. 10:1, which was the name of the king of Persia. It is the counterpart to the word life, as in life and death, beginning and end, alpha and omega, referred to in Rev. 1:8,11; 22:13. It is also understood to be the surname of God alluded to in Isaiah 45:4. His first name is known as YHWH. The sounding of this name equates with the in (YH) and out (WH) breath of the breathing process. The name Koresh, equates with the last breath expelled at death as the air and therewith the life, leaves the body. The name David is interpreted to mean, beloved, as in beloved son. You will recall the shepherd boy David who was anointed of God and raised up to be king in Israel. This was a type of what is fulfilled here with David Koresh. Together the name David Koresh would mean “Beloved Death.”
The significance in what David’s name means relates also to the fall of Babylon. This started with David himself as he relinquished the understanding of who he was according to the world to embrace the vision of himself according to God. With the message and truth of the seven seals relating to the Judgment and vision of life from God, he would be the beginning of the present fall of Babylon. By receiving the angel, the work David would accomplish regardless of the form it took, would stand as visible evidence that God had visited the earth. It provided prior warning of the Judgment taking place in heaven with its consequence for the world. The fact that a small and obscure group of people would capture world attention in what amounted to a media coup is not without significance. This brilliantly captures the imagery of Mt. 24:27, regarding the lightning that shines from the east unto the west. You will recall it was while on a visit to Israel in the east from North America, where he would return, that David met the angel. Despite our being rejected, demonstrated by what was done to us at Waco, this would not prevent the accomplishment of God’s purpose. The rejection would be used in a similar way the Christ event was used 2,000 years ago. You will recall what was written in Ps.118:22, 23,
22 The stone which the builders rejected is become the headstone of the corner.
23 This is YHWH’s doing; it is marvelous in our eyes.
In relation to the parable of the Wicked Husbandmen of Mt. 21:33-46, should the good purposes of God for mankind be disannulled to serve the self interest of a few evil men? We are made to appreciate here that true love and the righteousness that devolves from it is above the misguided selfish concerns of a few individuals. These people consider themselves to be exercising their free will and any opposing action against them they regard as denying them this. It is significant to note that free will and the liberty associated to it is not a thing of evil. Christ indicated this himself in John 8:31-36, which we discuss further in Chapter 6, of this book. Free will is at the heart of freedom. We speak of freedom as a thing that is good not evil. What it then produces must also be good. So where does the evil come from? Is free will merely to be defined in terms of the choice to do good or evil? If this were so then “effects,” doing good or evil, rather than “cause,” becomes the determinate factor of the nature of free will. There is something fundamentally wrong with this. It corrupts the meaning of free will. The exercise of free will is in fact the actualization of the good inherent in it. The free will of Adam and Eve in the Garden of Eden was infringed upon by the serpent to cause them to go against themselves. They were lied to and subsequently lost their free will because of it. They became bound by that lie. This positioned them in a state other than the one they were formerly and where they enjoyed the fullness of free will. They could no longer return to that former state by exercising their free will in the way they did to enter this now fallen state. This showed their free will had become compromised. Free will derives its existence and meaning from unconditional love which by its very nature is unbound. The essence of this love is mutuality and spontaneity which gives it its peculiar unconditional quality. The very nature of mutuality and spontaneity evinces freedom. By reason of this they can co-exist side by side in a seamless union as the enduring principle of love. To exercise free will to do evil would go against this very principle, resulting in the compromise of it. Such an act would be foreign, arising from a source outside of it that infringes upon it. What the serpent did to Adam and Eve causing them to exercise their free will in the way they did was not inherently of free will itself. The serpent was not the “cause” of free will. It merely represented an alternate choice. It would be hard to fathom how someone who is truly possessed of free will would knowingly exercise it in a way that curtails it, contrary to himself. It then follows that one who acts in this way does so not from a position of free will, but from a corrupted state wrongly defined as such. They merely make choices from options given to them. This should not be confused with free will. Free will is first about deciding whether or not to make a choice before actually choosing between options. This was indeed what Christ attempted to explain to his hearers in John 8:31-36, but they had difficulty perceiving it. Free will also has within it a creative component that allows us to act creatively ourselves. Our being free to act comes closer to what free will truly means. Here authority over our will remains with us not with the strength of attraction in the objects and processes that present themselves to us as options. The latter gives power over the will to whoever has control over these objects and processes. How then can it be said we have free will? This issue of free will is of significance in the matter of the Judgment. If man is not truly free how can he be judged? He could not be accounted responsible for his action. We develop this further in Chapter 6, of this book, “…the truth shall make you free.”
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