“And he set his right foot upon the sea, and his left upon the earth. ” He set or placed his feet in this position. John does not reveal to us where he was before he set his pedal pillars of fire upon the sea and upon the earth. This has to be learned from other testimonies. The things represented by this colossal angel were in existence somewhere before he made a forward move in order to set his fiery feet upon the sea and upon the earth — upon the sea first; and afterwards upon the earth. The nucleus of the Rainbowed Unity is in present existence at “the right hand of power.” It is there in the form or “fashion of a Man,” “justified by spirit,” and therefore spirit; and “made strong” as the Man of Yahweh’s right hand, “whom he has made strong for himself” (Phil. 2:7; 1 Tim. 3:16; John 3:6; Psa. 80:17). This Spirit-Nucleus is the Lord Jesus Anointed, and by the anointing made what he is. He is the Eternal, by spirit manifested in Flesh, justified and glorified. As the nucleus of the Rainbowed Unity, he is not now standing upon the sea and upon the earth; but is in a far country, whither he went many centuries ago to receive the kingdom, and afterwards to return (Luke 19:12). This return has been long expected and earnestly desired by his servants; but, as yet, their expectation has not been fulfilled. Nevertheless, at the time appointed, styled by Paul, kairois idiois, “his own times,” the manifestation of the Lord Jesus Christ will be shown by “the Blessed and Only Potentate, the King of kings and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1 Tim. 6:14-16). This is the individual, personal, and simple nucleus of the Rainbowed Angelic Unity — omnipotence incorporate in one man — “the Man Christ Jesus” — the Spirit- Man, who says: “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame” (Apoc. 16:15).
But, where is he to come to? Where will he first stand with his feet when he returns, having received power and authority to “revive his work in the midst of the years?” In what part of the globe, or spot of earth, will he take up his position, as the place where his saints shall be gathered to him, who have made a covenant with him by sacrifice (Psa. 50:5)? Before replying to this inquiry, I remark, that different prophets in vision have seen him approaching Jerusalem at different stages of his course. One sees something in point that another did not see; but, by noting what they all saw, we are enabled to trace out his career till his “pillars of fire” stand upon the sea and upon the earth.
The blessing of Israel by Moses before his death, is, unquestionably, a prophecy of their happy condition in the latter day, when dwelling in safety alone, and treading upon the high places of the earth (Deut. 33:28,29). The blessing upon Levi, Benjamin, and Joseph, is clearly indicative of this. Thus, of Levi, he said: “Let thy Thummim and thy Urim be with the Man thine Holy One Vish chasidecha, whom thou didst prove at Massah.” This, in relation to Levi, has never been yet. “And of Benjamin he said, The Beloved of Yahweh shall dwell in safety by him.” This is yet future; for, when the Beloved of the Father dwelt in the canton of Benj amin, his habitation was unsafe, and his life in danger every day. “And of Joseph he said, The ten thousands of Ephraim, and the thousands of Manasseh, shall push the peoples together to the ends of the earth.” This yet remains to be fulfilled.
Now, in the preface to this prophetic blessing, it is written that Moses said: “Yahweh came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints” — ver. 2. It was historically true that Yahweh came to Sinai; but is there nothing more in this than an historical allusion? Without other light than this affords, we could hardly answer the question with full satisfaction. We know that Israel’s history is typical, and that the text is in connection with prophecy still, came is so decidedly past time, that it causes one to pause before we affirm that it here predicts the future.
But the Spirit enlarges our conception somewhat on this point, in Psa. 68:17,18. Here it seems to indicate a future manifestation in the wilderness of Sinai and Paran. “The chariots of Elohim are twenty thousands, thousands repeated: the Lord (Adonai) among them, Sinai in the holy. ” Then follows, in the 18th verse, the prophecy of Christ’s ascension, as Paul interprets it; after which in verse 22, “the Lord saith, I will bring again from the depths of the sea.” The English Version interjects “is among them as in Sinai in the holy place. ” But Sinai bakkodesh, is equivalent to in Sinai the holy. This conclusion is strengthened by verse 22 for how can “the Lord bring again from the depths of the sea,” unless he gather his people in the vicinity of the Red Sea?
But Habakkuk has made certain what, without his testimony might be thought open to dispute. In the third chapter of his book, he prays that Yahweh would “revive his work in the midst of the years; in the midst of the years make known, or manifest; and in wrath remember mercy.” In response to this, he is favored with a vision, in describing which, he saith: “Eloah (singular, not Elohim) came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth is full of his praise.” If this testimony had been faithfully translated, there would have been no obscurity in it. The prophet did not write, “Eloah came from Teman.” The word rendered came is not bah, as in Deut. 33:2, where it is correctly translated, but yahvo, the future of the same verb, and, therefore, to be rendered shall come in. The text should be rendered thus: “Eloah shall come in from the South, and the Holy One from mount Paran. Selah. Eloah is the word used for the setter up of the kingdom, in Dan. 2:44. It signifies the Adorable One, or the Strong One. It is the Deity made flesh, and justified by spirit, and equivalent to “the Holy One” — Messiah.
I conclude, then, from this positive declaration of Habakkuk, that Moses spake not historically but prophetically. The coming of Yahweh to Sinai in the days of Moses was representative, as to power, place, and purpose, of his coming in the latter day. Since Habakkuk wrote the words, “Eloah shall come in from the South and the Holy One from mount Paran,” the prediction has not been fulfilled in any sense. If it had, “His glory would now cover the heavens, and the earth be filled with his praise,” which is very far from being the fact.
This, then, I believe is the place or country to which the personal Son of Man, “the Man Christ Jesus,” will come first at his approaching advent. The region is admirably adapted for the manifestation of omnipotence, in the judicial manifestation of the mystical Son of Man, or Rain bowed Angel. The Peninsula of Sinai is the southern region which is reserved in solitude for a future display of great signs and wonders far transcending anything witnessed by Israel in the olden time. This peninsula is formed by two arms running into the land from the north end of the Red Sea, and is bounded by the one styled “the tongue of the Egyptian sea” (Isa. 11:15) on the southwest, at the end of which is Suez; and by the other, or Elanitic Gulf, called also the Gulf of Akaba, on the east. These waters form two divergent sides of a triangle, within the area of which are mounts Sinai and Paran, and a “waste howling wilderness,” containing nothing to be desired. Moses styles it, “a great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water” (Deut. 8:15). It is a dry, hot, sandy, mountainous region, that no government seeks to annex, and which no emigrants undertake to people. The few that are found within it are the descendants of Hagar — wild men, whose hand is against every man, and every man’s hand against them (Gen. 16:11). From Suez to Akaba, at the northern extremity of the Gulf of Akaba, a road was constructed by the Romans, measuring 125 miles in a straight line. The peninsula included within these limits is filled up with mountains, and narrow valleys, and desolate plains. Of these mountains, the chain or elevated circle of Sinai is the chief.
To the northward of the central region of Sinai, and divided from it by a broad valley, called El Sheikh, is a mountain range extending eastward, called Zebeir. North of this are sandy plains and valleys, the most barren and destitute of water of the whole country. This section borders still further north on another mountain chain, termed El Tyh, which stretches nearly across the peninsula from gulf to gulf. Still north of this range is the desert of El Tyh, through which ran the old Roman road, and, at present, the great pilgrim road from Egypt, by Suez to Akaba, on the way to Mecca.
North and northwest, and, indeed, inclusive of the desert El Tyh, is the wilderness of Paran, a tract so called after mount Paran, a chain of mountains bordering the desert of Paran on the east. The wilderness lies between the southern border of Palestine and the Mediterranean on the north; Egypt on the west; Idumea, or Edom on the east; and the El Tyh range of the peninsula on the south. “The Holy One,” says Habakkuk, writing in Jerusalem, “will come in from mount Paran.” By the help of Moses, we understand that he arrives at Paran “from Sinai,” which Habakkuk styles, taiman, “the south”. Habakkuk had a vision of what was to be transacted in the country of the south, which will be left in the rear by an advance from mount Paran, after bringing affliction there on the tents of Cushan, and causing the curtains of the land of Midian to tremble (ch. 3:7).
The reader is requested to note, that when Moses delivered his prophetic blessing upon the tribes of Israel, he was in the plains of Moab, and soon about to leave them. This was about a hundred miles north of mount Paran. When Israel heard the blessing, would they not desire to know, in view of Moses’ speedy death, where help was to come from to establish the blessing? In reply to this, the answer is found in the oracle: “There is none like the Ail of Yeshurun riding heavens in thy help, and clouds in his potence: the Elohim of olden time a refuge; and underneath the arms of olahm: and He shall thrust out the enemy from before thee; and shall command to destroy. Israel shall then dwell in
safety alone........ a people saved by Yahweh, the shield of thy help, and
the sword of thy excellency! And thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.”
But, though satisfied that Ail, or the omnipotence that had helped them through the Elohim hitherto, was their only help; yet, they were accustomed to the manifestation of divine power in specially appointed places; where, then, were they to look for him in his coming to help? Where would he “rise up unto them,” when he should appear to destroy their enemies, and cause them to dwell in safety alone? The answer to this in Deut. 33:2, presupposes the accomplishment of the enterprise; because, although it is yet in the future, it is as certain to come to pass, as if it had already been fulfilled. For this reason, the future event is foretold in terms of the past; and we read, “Yahweh came in from Sinai, and rose up from Seir unto them; he caused to shine forth from Mount Paran, and he came with ten thousands of the holy; from his right hand a fiery mandate for them. Yea, he loved the peoples; all his saints are in thy hand.” Moses speaks in this of an entrance from Sinai — a coming into the land from Sinai by way of Seir and Paran; not of a coming to Sinai. The word I have rendered “came in,” or entered bah, “from Sinai,” is different from “came with ten thousands,” which is ahthah. The word zahrach, “rose up,” signifies to rise up as the sun hence the sun-rising in Seir, and the shining forth from Mount Paran. This Mosaic vision is unquestionably identical with John’s. The Ail of Yeshurun riding heavens and clouds, with a mandate of destruction in his right hand, is no other than the Rainbowed Angel with the little scroll of fiery judgments in his hand; which, when executed, result in the deliverance of Israel, and the overthrow of all their enemies.
The south end of the Dead Sea is about a hundred and ten miles east of north from Akaba, at the north end of the gulf. Between these two points runs a valley, called towards the north El Ghor, and towards the south, El Araba, and forming a prolongation of the valley of the Jordan, through which in all probability, in very ancient times, before the overthrow of the cities of the plain, that river poured its waters into the Red Sea. There is a chain of mountains on the east of this great valley, forming the continuation of those which surround the eastern side of the
Dead Sea. The portion of this chain eastward of El Araba is Mount Seir. “ Yahweh rose up from Seir unto them!' Near this are situated the ruins of Petra the ancient capital of Edom; and the due north of these, and still in Idumea, and southeast of the Dead Sea, so noted in the prophecy of Isa. 63:1. Rising up from Seir with “his face as it were the sun,” he advances “in the greatness of his strength” to Bozrah, and thence still northward through the plains of Moab, to the vicinity of Mount Nebo, where Moses died.
But let us return to Sinai, distant from Jerusalem, in a straight line, about two hundred and eighty miles; but by Paran, Seir, Bozrah, and the Plains of Moab, about three hundred and ten miles. The upper region of Sinai forms an irregular circle of thirty or forty miles in diameter, possessing numerous sources of water, a temperate climate, and a soil capable of supporting animal and vegetable nature. It is upon this highest region of the peninsula, that the fertile valleys are found; and Burckhardt says: “I think it probable, that this upper country, or wilderness, is, exclusively, the Desert of Sinai, so often mentioned in the account of the wanderings of Israel.” He describes the central summits of Mount Sinai, as abrupt cliffs of granite from six to eight hundred feet high, whose surface is blackened by the sun, and surrounding the avenues of approach. They enclose the holy mountain on three sides, leaving the east and north east sides only, toward the gulf of Akaba, more open to the view. These cliffs are entered by a narrow defile about forty feet wide, with perpendicular granite rocks on each side. A gentle, but constant, ascent leads up this valley, whose aspect is terrific but ever varying. It does not attain more than two hundred feet in width; and the mountains rise to an immense height on either side. The scenery is stem. “But what,” says a visitor, “had the beauty and softness of nature to do here? Mount Sinai required an approach like this, where all seemed to proclaim the land of miracles, and to have been visited by the terrors of Jehovah. The scenes are suited to the sound of the fearful trumpet that was once heard there;” and will be heard again, when “the Lord himself shall descend from the heaven with a shout, with the voice of the Archangel, and with the trump of Deity” (1 Thess. 4:16). Sinai has four summits, and that of Moses stands almost in the middle of the others. The view from this summit is very grand. From one of these peaks a view is commanded of some parts of the two gulfs of Akaba and Suez; also innumerable ranges of rocky mountains; but around the mount the open places are but few.
Such is the elevated platform upon which is to be inaugurated the Most High and Holy Heavenly — the ever-living Nave of Deity, containing the testimony, the bread of heaven, and the life; “the glorious and fearful name Yahweh Elohaikha ,” of Moses (Deut. 28:58); the “Yah that rideth in the deserts,” of David (Psa. 68:4); the “King Yahweh Tz’vaoth,” of Isaiah ch. 6:5; the “Four Living Creatures with the likeness of a Man,” of Ezekiel ch. 1:5,12; the “Man with the voice of a multitude,” of Daniel ch. 10:5,6; the Yahweh Elohim of hosts, Yahweh his memorial” of Hos. 12:5; the “Yahweh Givborim — the Yahweh-mighty ones” of Joel 3:11; the “Saviours who come up on Mount Zion to judge the mount of Esau,” of Obadiah, ver. 21; the “Man of Bethlehem Ephratah” with his companions, who delivers Israel from the Assyrian, and wastes Assyria with the sword, of Micah 5:2-6; the “Eloah upon his horses and chariots of salvation,” of Hab. 3:3,8; the “four chariot-spirits of the heavens,” and the “one Yahweh and one Name,” of Zechariah 6:1,5; 14:9; the “Son of Man, the Lamb with seven horns and seven eyes, the rainbowed angel, and the hundred and forty four thousand, who follow the Lamb withersoever he goes,” of John’s Apocalypse: — all the things signified by these divers forms of speech are essentially one and the same theophany, or God-Manifestation, simply expressed by the words the Eternal Spirit by spirit incorporate in Jesus and his Brethren.
The Lord Jesus, then, comes first to Sinai; for before he can enter the holy land “from Sinai,” “from Seir,” and “from Mount Paran,” he must come to the places named. He comes to Sinai with ten thousands, who are styled by Paul in 2 Thess. 1:7, aggeloi dunameos autou, angels of his power; that is, all power is given to him — all authority and ability to do whatever is appointed to be done, in heaven and upon earth (Matt. 28:18). He is therefore omnipotent; “for to this end he both died, and rose, and revived, that he might be Lord both of dead and living ones” (Rom. 14:9). Hence, everything that is done in “the time of the end,” is done by the power, or “energy, whereby he is able to subdue all things to himself’ (Phil. 3:21). But, it is not to be supposed, that so august and powerful a prince would come to Sinai alone, or unattended, by ministering officials. All the Elohim of olden time elohai kedem, have been commanded to worship, or do service on account of those hereafter to inherit salvation (Psa. 97:9; Heb. 1:6,14). They are then his messengers, excelling in strength who do his commandments, hearkening to the voice of his word; his ministers that do his pleasure (Psa. 103:20,21). Hence, they are angels, or messengers, who execute his decrees, and therefore angels of his power.
He comes to Sinai with ten thousand of these. But what brings him there with these angels of his power? This is answered in the words, “Thou, Eloah, wentest forth for the salvation of thy people, for salva-
tion with thine Anointed” (Hab. 3:13). Thy people; that is, first, “those who have made a covenant with him by sacrifice” — the saints; secondly, for the salvation of that people who shall be made willing in the day of his power — the twelve tribes of Israel (Psa. 50:5; 110:3). The saints are those of the circumcision justified by belief of the things promised, or covenanted, to the fathers, said covenant being confirmed and brought into force by the death of the Seed; and those of the circumcision and uncircumcision who, since the crucifixion, are justified by belief of “the things of the Kingdom of the Deity, and of the name of Jesus Christ;” and have been immersed into him, and thereby become Abraham’s Seed, and heirs according to the promise (Rom. 3:30; Acts 8:12; Gal. 3:29). These are the saints developed upon the principle of belief of the “exceedingly great and precious promises” of Deity, both during and since the times of the law. Multitudes of these are “sleeping in the dust of the earth;” and a few living ones are to be found in the British empire, and in these States of America. The dead saints, who are now lying in the dust of divers and remote countries, are to be raised into renewed existence; and, with the few that are alive, and have not tasted death, are to be “gathered together unto our Lord Jesus Christ” (2Thess. 2:1). “Gather my saints unto me” is the command; and doubtless, the first to be fulfilled after his descent to Sinai. This command of the Judge can only be delivered to the angels of his power. This is their work in all the earth; for it is written, “He shall send his angels with a trumpet of great sound, and they shall gather together his chosen ones from the four winds, from one end of the heavens to the other” (Matt. 24:31). They will gather them to Sinai; for the prophet, who saw Adonai Yahweh go forth with whirlwinds of the south, says, “Yahweh my Elohim, all the saints, shall come in with thee” (ch. 9:14; 14:5). But, how can they enter the land of Palestine with Adonai Yahweh, He who shall be lord, who comes from Sinai, and the south, unless they were first gathered there unto him by the angels of his power? The angels had to do with his own resurrection, when he was delivered from death by the glory of the Father; we conclude therefore, that, while the saints are raised by the same power, the application of that power in all individual cases, will be made by the angels of his power under his supremacy. The “trumpet of great sound” is not necessarily a sound making a stunning impression upon ears of flesh. It is the power of the seventh trumpet, which has been sounding for seventy years without arresting public attention. It is the power of this period for the resurrection of the saints, which will be loud enough for them to hear; for they respond to it and come forth (John 5:28,29). An angel’s whisper can wake the dead, when breathed by the command of Him, who is the resurrection and the life. This would
be a “great sound,” though inaudible to ears of flesh.
When the angels of the Lord’s power shall have finished the gathering of the saints from one end of the heavens to the other, they will have collected together “a cloud of witnesses,” by whom will be concentrated in one general assembly the living history of all ages and generations. These will be Abel, Enoch, Noah, Shem, Abraham, Isaac, Jacob, Moses, Elijah, David, Daniel, John, and all the prophets and apostles, with a multitude beside, that no man can number; all in their day, intelligent in the word, and zealous for the truth, in the service of which many were accounted fools, and many lost their lives. In the later ages of their separation from the nations, the governments of the Gentiles, symbolized by the beast and his image, made war upon them, and overcame them, or prevailed against them (Apoc. 13:7; 11:2,7; Dan. 7:21). But, now that the Ancient of Days has come to Sinai, and they are gathered unto him, and approved on the ground of having continued in faith, rooted and settled, and not moved away from the hope of the gospel (Col. 1:22,23); they are transformed, and become like Christ Jesus in all things, except that he is preeminent in rank and authority. They are “equal to angels,” who excel in strength (Luke 20:36).
Now, reader, ascend with me into the Mount of the Elohim, and from the top of the rocks look into the open spaces of this elevated region of the peninsula; what seest thou outspread before thee? What but the goodly tents and tabernacles of the “Holy Nation,” the “chosen generation,” the “royal priesthood,” the “purchased people,” the “Israel of God” (1 Pet. 2:9; Gal. 6:16); “as the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which Yahweh hath planted, as cedar trees beside the waters...whose King shall be higher than Agag (Gog), and his Kingdom shall be exalted.” Behold them “abiding according to their tribes” — those tribes apocalyptically “sealed in their foreheads with the seal of the Deity” (ch. 7:4-9). How beautiful are they in their encampment, who as the four living ones, lie foursquare, and as broad as their length, being 144 cubits, which is “the measure of a Man, that is, of the Angel” — even of the Rainbowed Angel (Apoc. 21:16,17); whose altitude is equal to his breadth; an altitude by which his relationship to “the light which no man can approach unto,” is established and revealed.
But, why do they lie there in their encampment? What is their angelism? Why are they thus marshalled, “looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” Why have they been hastily transported hither in clouds? Why are they here in convention with the Lord in the aerial? Are they to remain here permanently encamped in the elevated region of the peninsula? No, the
wilderness of Sinai is only the place of gathering where the saints are organized, and developed into this mighty angel. They are the Swift cloud upon which the Spirit rides. In their camp, they are but waiting for “judgment to be given to them,” that they may go forth and “take possession of the kingdom under the whole heaven.” “He stood and measured the earth.” The wings of their flight upon the prey are not yet expanded. Though they had been gathered by the angels of his power into the presence of Israel’s King, preparation for action upon the outer world was not complete. Israel after the flesh has to be “made willing” to move in obedience to the commands of Jesus, as the Leader and Commander of the people” (Psa. 110:3; Isa. 55:4). This may be also the mission of the angels. But this work of the Spirit, however, executed by the angels or by the saints, it would seem to be a necessary preliminary to a general movement for their deliverance. This is after the order of the type. The Spirit’s Messenger in the bush sent Moses and Aaron to the elders of Israel to make the people willing to remove from Egypt under their leadership, before any communication was opened with the court of Pharaoh, or any judgment had been inflicted upon their enemies and oppressors.
But all things being prepared, the quietude of the camp of Sinai is changed for “the noise of great waters.” The scene becomes tempestuous.