GOD MANIFEST IN THE DIVINE CHARACTER SHOW

GOD MANIFEST IN THE DIVINE CHARACTER

SHOW ME THY GLORY Exodus 33: 18

GOD MANIFESTATION. . . men were not ushered into being for the purpose of being saved or lost. God-manifestation, not human salvation was the grand purpose of the Eternal Spirit. The salvation of a multitude is incidental to the manifestation, but it was not the end proposed. The Eternal Spirit intended to enthrone Himself on the earth and in so doing, to develop a divine family from among men, every one of whom shall be spirit because born of the men Spirit, and that this family shall be large enough to fill the earth, when perfected, to the entire exclusion of flesh and blood. John Thomas – Herald of the Kingdom, April 1858

Exodus 34: 5 -7 And Yahweh descended in the cloud, and stood with him there, and proclaimed the name of Yahweh. And Yahweh passed by before him, and proclaimed, Yahweh El, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

SHOW ME THY GLORY The Background – Exodus 32 & 33 Yahweh’s Determination 32: 10 Moses Pleads that Israel Might not be Destroyed 32: 11 -13 Yahweh’s Response 32: 14 Moses’ Anger with Israel 32: 15, 19 Moses Appeals to the Faithful 32: 26 -28 Moses Pleads for Forgiveness for the Nation 32: 30 -32 Yahweh’s Reply 32: 33 -35; 33: 1 -3 Moses’ Action and His Relationship With Yahweh 33: 7 -11 Moses Pleads With Yahweh – “Show Me Thy Way” 33: 12 -17 “I BESEECH THEE, SHOW ME THY GLORY” 33: 18 Moses’ Request is Granted in Part 33: 19 -23

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”.

GLORY HEBREW kabod from kabed Kabed (3513) means ‘to be heavy’, mostly used figuratively e. g. to be honoured, to be great. Kabod (3519) means ‘heaviness’ always used figuratively e. g. honour, glory, majesty, splendour. The idea is expressed by Paul in 2 Corinthians 4: 15 -18 For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of GLORY; GLORY while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things that are not seen are eternal. ”

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”. YAHWEH said, • I will make all my goodness pass before thee, • I will proclaim the name of Yahweh before thee; • I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But thou canst not see my face: for there shall no man see me, and live.

GLORY FOR GOD, WHO COMMANDED THE LIGHT TO SHINE OUT OF DARKNESS, HATH SHINED IN OUR HEARTS, TO GIVE THE LIGHT OF THE KNOWLEDGE OF THE GLORY OF GOD IN THE FACE OF JESUS CHRIST. . . For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of Glory; Glory while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things that are not seen are eternal. 2 Corinthians 4: 6, 15 -18

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”. YAHWEH said, • I will make all my goodness pass before thee, • I will proclaim the name of Yahweh before thee; • I WILL BE GRACIOUS TO WHOM I WILL BE GRACIOUS, AND WILL SHOW MERCY ON WHOM I WILL SHOW MERCY. But thou canst not see my face: for there shall no man see me, and live.

The Purpose of God According to Election Romans 8: 28, 29 And we know that all things work together for good to them that love God, to them who are the CALLED according to his purpose. For whom he did FOREKNOW, he also did PREDETERMINE to be conformed to the image of his Son, that he might be the firstborn among many brethren. Romans 9: 11 …the purpose of God according to ELECTION might stand, not of works, but of HIM THAT CALLETH Romans 9: 14 What shall we say unrighteousness with God? By no means then? Is there Romans 9: 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Hence Romans 9: 16 So then it is not of him that willeth, (Moses) nor of him that runneth, (Israel) but of God that showeth mercy.

SHOW ME THY GLORY Exodus 33: 18, 19 And (Moses) said, I beseech thee, show me thy GLORY. And He (Yahweh) said, I will make all my GOODNESS pass before thee, and I will proclaim the name of YAHWEH before thee. I WILL BE GRACIOUS and bend and stoop in kindness as the Great Creator to the one he has created in order to show a favour that is both unearned and unmerited. This favour grace cha nan stems purely from my lovingkindness and furthermore it will be my choice as to whom I will be gracious. ALSO I WILL SHOW MERCY even compassion, tender affection and pity arising out of my deep love for them and because of the relationship which I have with them as a father who pities his children and I will show this mercy ra cham on whomsoever I choose to show such mercy. I know mercy their need and I alone have the resources adequate to meet their need. So then, (says Paul Romans 9: 15, 16) it is not of him that willeth (Moses), nor of him that runneth (Israel), but of God that showeth mercy.

Exodus 33: 18, 19 And he (Moses) said, I beseech thee, show me thy glory. And he (Yahweh) said, I will make all my goodness pass before thee, and I will proclaim the name of Yahweh before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.

GOD MANIFEST IN THE DIVINE CHARACTER

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”. YAHWEH said, • I will make all my GOODNESS pass before thee, • I will proclaim the name of Yahweh before thee; • I WILL BE GRACIOUS TO WHOM I WILL BE GRACIOUS, AND WILL SHOW MERCY ON WHOM I WILL SHOW MERCY. But thou canst not see my face: for there shall no man see me, and live.

MERCIFUL GRACIOUS LONGSUFFERING Exodus 34: 6

THE DIVINE CHARACTER A. V. EXODUS 34: 6, 7 Hebrew Strong MEANING Merciful rachu m 7349/7355 compassion, pity Gracious channu n 2587/2603 grace, favour Longsuffering a re k aph 750 & 639 slow to anger Goodness che se d 2617 steadfast love Truth 'emeth 571 faithfulness, sureness Mercy che se d 2617 steadfast love Iniquity ‛a vo n 5771 perversity, depravity Transgression pesha‛ 6588 revolt, rebellion Sin 2403 miss the mark or way chat t a a h

MERCIFUL Exodus 34: 6 Hebrew rachu m. Strong’s No 7349 - COMPASSIONATE From root ra cham 7355 occurs as MERCY in Exodus 33: 19. This word ra cham refers to deep love (usually of a “superior” for an “inferior”) rooted in some “natural” bond. It is used for the deep inward feeling we know variously as COMPASSION, PITY, MERCY. The depth of this love is shown by the connection of this word with the Hebrew rechem “the womb” (Psalm 22: 10). Hence it is used of a mother’s love toward her nursing baby (Isaiah 49: 15 “compassion”). It can also refer to a father’s love to his children (Psalm 103: 13 “pitieth”). The Greek eleo is defined as “The outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it”.

MERCIFUL The Love and Compassion of a Parent to a Child. Psalm 103: 8, 13 Yahweh is merciful and gracious, slow to anger, and gracious plenteous in mercy. Like as a father pitieth his children, so Yahweh pitieth them that fear him. Isaiah 49: 15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. My Bowels are Troubled for Ephraim my Dear Son (Lit Ver) Jeremiah 31: 20 Is Ephraim My dear son? Or is he a delightful child? For as often as I spoke against him, I earnestly remember him still. So My heart is stirred for him; pitying I will have pity on him, declares Yahweh the Redeemer of Israel is Their Maker and Husband Isaiah 54: 7, 8 For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith Yahweh thy Redeemer.

MERCIFUL God’s Compassion to Man Psalm 116: 4, 5 Then called I upon the name of Yahweh; O Yahweh, I beseech thee, deliver my soul. Gracious is Yahweh, and righteous; yea, our God is merciful Received When Sins are Confessed and Forsaken Proverbs 28: 13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy The Story of Hosea 1: 6, 7; 2: 1, 23 Call her name Lo-ruhamah: for I will no more have ruhamah mercy upon the house of Israel… But I will have mercy upon Judah. Say ye unto your brethren, Ammi; and to your sisters, Ruhamah … And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy In Wrath Remember Mercy Habakkuk 3: 2 O Yahweh, I have heard thy speech, and was afraid: O Yahweh, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy

MERCIFUL Exodus 34: 6 Hebrew rachu m. Strong’s No 7349 - COMPASSIONATE From root ra cham 7355 occurs as MERCY in Exodus 33: 19. This word ra cham refers to deep love (usually of a “superior” for an “inferior”) rooted in some “natural” bond. It is used for the deep inward feeling we know variously as COMPASSION, PITY, MERCY. The depth of this love is shown by the connection of this word with the Hebrew rechem “the womb” (Psalm 22: 10). Hence it is used of a mother’s love toward her nursing baby (Isaiah 49: 15 “compassion”). It can also refer to a father’s love to his children (Psalm 103: 13 “pitieth”). The Greek eleo is defined as “The outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it”. The root is frequently used of God. It incorporates two concepts: The strong tie God has with those He has called His children (Psa 103: 13). The second concept is that of God’s unconditioned choice. He is gracious and merciful to whomever He chooses (Exodus 33: 19; Romans 9: 15).

GRACIOUS Exodus 34: 6 Hebrew channu n. Strong’s No 2587 - GRACIOUS From root cha nan 2603 , the verb GRACIOUS in Exodus 33: 19 It is derived from a root “to bend or stoop in kindness to an inferior”; hence “to favour, to be gracious, to show favour, to have mercy on”. If MERCY rachu m speaks of Yahweh’s ability and desire to extend help and compassion, GRACE channu n describes the spirit in which He does it. The Greek charis has been defined as “a favour done without expectation of return; absolute freeness of the lovingkindness of God to men finding its only motive in the bounty and free heartedness of the Giver; unearned and unmerited favour”.

GRACIOUS Exodus 34: 6 Numbers 6: 25 Yahweh make his face shine upon thee, and be gracious unto thee. 2 Sam 12: 22 While the child was yet alive, I fasted and wept: for I said, Who can tell whether Yahweh will be gracious to me, that the child may live? Psalm 51: 1 Have mercy upon me (Be gracious unto me LITV), O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Psalm 102: 13, 14 Thou shalt arise, and have mercy upon Zion: for the time to favor her, yea, the set time, is come. For thy servants take pleasure in her stones, and favor the dust thereof. Psalm 116: 5 Gracious is Yahweh, and righteous; yea, our God is merciful Isaiah 26: 10 Let favor be showed to the wicked, yet will he not learn righteousness. Isaiah 30: 18, 19 And therefore will Yahweh wait, that he may be gracious unto you, and therefore will he be exalted, … he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Malachi 1: 9 And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons?

GRACIOUS Exodus 34: 6 Hebrew channu n. Strong’s No 2587 - GRACIOUS From root cha nan 2603 , the verb GRACIOUS in Exodus 33: 19 It is derived from a root “to bend or stoop in kindness to an inferior”; hence “to favour, to be gracious, to show favour, to have mercy on”. If MERCY rachu m speaks of Yahweh’s ability and desire to extend help and compassion, GRACE channu n describes the spirit in which He does it. The Greek charis has been defined as “a favour done without expectation of return; absolute freeness of the lovingkindness of God to men finding its only motive in the bounty and free heartedness of the Giver; unearned and unmerited favour”. As with rachu m, almost all occurences of channu n refer to God and there is once again the important concept of God’s unconditioned choice. He is gracious and merciful to whomsoever He chooses (Exodus 33: 19; Romans 9: 15).

SHOW ME THY GLORY Exodus 33: 18, 19 And (Moses) said, I beseech thee, show me thy GLORY. And He (Yahweh) said, I will make all my GOODNESS pass before thee, and I will proclaim the name of YAHWEH before thee. I WILL BE GRACIOUS and bend and stoop in kindness as the Great Creator to the one he has created in order to show a favour that is both unearned and unmerited. This favour grace cha nan stems purely from my lovingkindness and furthermore it will be my choice as to whom I will be gracious. ALSO I WILL SHOW MERCY even compassion, tender affection and pity arising out of my deep love for them and because of the relationship which I have with them as a father who pities his children and I will show this mercy ra cham on whomsoever I choose to show such mercy. I know mercy their need and I alone have the resources adequate to meet their need. So then, (says Paul Romans 9: 15, 16) it is not of him that willeth (Moses), nor of him that runneth (Israel), but of God that showeth mercy.

LONGSUFFERING Exodus 34: 6 Hebrew a re k Strong’s No 750 SLOW, aph 639 ANGER Greek makrothumia 3115 (makros LONG, thumos PASSION) God’s Longsuffering to us – Romans 2: 4; 9: 22; 1 Timothy 1: 16; 2 Peter 3: 15 Our Longsuffering to others – Galatians 5: 22; Ephesians 4: 2; Colossians 3: 12; Proverbs 15: 18; 16: 32 The N. T. word has sometimes been translated as “patience” but it should not be confused with hupomone 5278, 5281 also translated as “patience”. “makrothumia is to exercise understanding and patience towards people while hupomone is to be patient towards things or circumstances. ” James 5: 10, 11 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience makrothumia. Behold, we count them happy which endure hupomone 5278. Ye have heard of the patience hupomone 5281 of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

MERCIFUL GRACIOUS LONGSUFFERING MERCIFUL rachu m speaks of Yahweh’s ability and desire to extend compassion GRACIOUS channu n describes the spirit in which He extends it LONGSUFFERING a re k describes the way in which He does it.

GOD MANIFEST IN THE DIVINE CHARACTER

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”. YAHWEH said, • I will make all my GOODNESS pass before thee, • I will proclaim the name of Yahweh before thee; • I WILL BE GRACIOUS TO WHOM I WILL BE GRACIOUS, AND WILL SHOW MERCY ON WHOM I WILL SHOW MERCY. But thou canst not see my face: for there shall no man see me, and live.

ABUNDANT IN GOODNESS & TRUTH KEEPING MERCY FOR THOUSANDS Exodus 34: 6

THE DIVINE CHARACTER A. V. EXODUS 34: 6, 7 Hebrew Strong MEANING Merciful rachu m 7349/7355 compassion, pity Gracious channu n 2587/2603 grace, favour Longsuffering a re k aph 750 & 639 slow to anger Goodness che se d 2617 steadfast love Truth 'emeth 571 faithfulness, sureness Mercy che se d 2617 steadfast love Iniquity ‛a vo n 5771 perversity, depravity Transgression pesha‛ 6588 revolt, rebellion Sin 2403 miss the mark or way chat t a a h

THE RIGHTEOUSNESS OF GOD I am not ashamed of THE GOSPEL: for it is the power of God unto SALVATION to every one that BELIEVETH (has Faith); to the Jew first, and also to the Greek. For therein is a RIGHTEOUSNESS OF GOD REVEALED from faith to faith: as it is written, “The just shall live by faith”. Romans 1: 16, 17. THE GOSPEL is the power of God to SALVATION, when one SALVATION BELIEVES that therein is a RIGHTEOUSNESS OF GOD REVEALED, DECLARED, MANIFESTED Thus theme of the Bible is: - GOD MANIFESTATION “…there is no God else beside me; a Righteous God and a Saviour. ” Isaiah 45: 21

THE RIGHTEOUSNESS OF GOD Thus RIGHTEOUSNESS is imputed because of faith. Question! But WHY should God do this? He is under NO obligation to mankind. Answer! It is because: - • He is TRUE to His Word • His STEDFAST LOVE (Merciful Kindness) is the embodiment of all His attributes. Psalm 117: 2 For his MERCIFUL KINDNESS is great toward us: and the TRUTH of Yahweh endureth forever. Praise ye Yahweh.

ABUNDANT in GOODNESS KEEPING MERCY for THOUSANDS Exodus 34: 6, 7 Hebrew che se d Strong 2617 STEADFAST LOVE, LOVINGKINDNESS From root cha sad 2616 to be KIND, MERCIFUL (Psalm 18: 25 With the merciful thou wilt show thyself merciful) The word che se d is associated both with Yahweh’s EVERLASTING LOVE and EVERLASTING COVENANT. Jeremiah 31: 3 Yahweh hath appeared of old unto me, saying, “Yea, I have LOVED thee with an EVERLASTING LOVE: therefore with LOVINGKINDNESS che se d have I drawn thee”. Isaiah 55: 3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an EVERLASTING COVENANT with you, even the SURE 'a man MERCIES che se d of David. Psalm 89: 28 My MERCY che se d will I keep for him FOREVERMORE, and

MERCIFUL GRACIOUS LONGSUFFERING MERCIFUL rachu m speaks of Yahweh’s ability and desire to extend compassion. GRACIOUS channu n describes the spirit in which He extends it. LONGSUFFERING a re k describes the way in which He does it. Nehemiah 9: 17 …in their rebellion (they) appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, merciful slow to anger, and of great kindness (che se d ), and forsookest them not. anger Psalm 103: 8 Yahweh is merciful and gracious, slow to anger, and gracious anger plenteous in mercy (che se d ). Psalm 145: 8 Yahweh is gracious, and full of compassion; slow to anger, gracious compassion anger and of great mercy (che se d ). Joel 2: 13 And rend your heart, and not your garments, and turn unto Yahweh your God: for he is gracious and merciful, slow to anger, and of merciful anger great kindness (che se d ), and repenteth him of the evil. Jonah 4: 2 Was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness (che se d ), and merciful anger repentest thee of the evil.

TRUTH Exodus 34: 6 Hebrew 'emeth Strong’s No 571 FIRMNESS, FAITHFULNESS, TRUTH, SURENESS, RELIABILITY, STABILITY, CONTINUANCE From root 'a man 539 STAND FIRM, SUPPORT, BE FAITHFUL GOD of TRUTH Deuteronomy 32: 3, 4 Because I will publish the name of Yahweh: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a GOD OF TRUTH and without iniquity, just and right is he. e l‘ 'e mu na h Psalm 31: 5 Into thine hand I commit my spirit: thou hast redeemed me, O Yahweh GOD OF TRUTH e l‘ emeth Isaiah 65: 16 That he who blesseth himself in the earth shall bless himself in the GOD OF TRUTH; and he that sweareth in the earth TRUTH shall swear by the GOD OF TRUTH'e lo hi ym 'a me n TRUTH

RIGHTEOUSNESS, MERCY, TRUTH 1 Kings 3: 6 And Solomon said, Thou hast showed unto thy servant David my father great MERCY, according as he walked before thee in TRUTH, MERCY TRUTH and in RIGHTEOUSNESS, and in uprightness of heart with thee; and thou RIGHTEOUSNESS hast kept for him this great KINDNESS, that thou hast given him a son to KINDNESS sit on his throne, as it is this day. Psalm 40: 10 I have not hid thy RIGHTEOUSNESS within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy LOVINGKINDNESS and thy TRUTH from the great congregation. Psalm 85: 10 MERCY and TRUTH are met together; RIGHTEOUSNESS and peace have kissed each other. Psalm 89: 14 JUSTICE (Righteousness) and judgment are the habitation of Righteousness thy throne: MERCY and TRUTH shall go before thy face. Isaiah 16: 5 And in MERCY shall the throne be established: and he shall sit upon it in TRUTH in the tabernacle of David, judging, and seeking judgment, and hasting RIGHTEOUSNESS

JOHN 1: 14 -18 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father, ) full of GRACE and TRUTH 15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16 And of his fullness have all we received, and GRACE for (upon or on top of) GRACE 17 For the law was given by Moses, but GRACE and TRUTH came by Jesus Christ. 18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

THE SURE MERCIES OF DAVID Isaiah 55: 3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the SURE MERCIES of David. Acts 13: 32 -34 And we declare unto you glad tidings, … And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the SURE MERCIES of David. Romans 1: 3, 4 Concerning his Son Jesus Christ our Lord, which was made of the SEED OF DAVID according to the flesh; And declared to be the SON OF GOD with power, according to the spirit of holiness, by the resurrection from the dead. Romans 12: 1 I beseech you therefore, brethren, by the MERCIES OF GOD, that ye present your bodies a living GOD sacrifice, holy, acceptable unto God, which is your reasonable service.

John 17: 25, 26 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the LOVE wherewith thou hast LOVED me may be in them, and I in them.

GOD MANIFEST IN THE DIVINE CHARACTER

Exodus 34: 5 -7 And Yahweh descended in the cloud, and stood with him there, and proclaimed the name of Yahweh. And Yahweh passed by before him, and proclaimed, Yahweh El, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

THE DIVINE CHARACTER A. V. EXODUS 34: 6, 7 Hebrew Strong MEANING Merciful rachu m 7349/7355 compassion, pity Gracious channu n 2587/2603 grace, favour Longsuffering a re k aph 750 & 639 slow to anger Goodness che se d 2617 steadfast love Truth 'emeth 571 faithfulness, sureness Mercy che se d 2617 steadfast love Iniquity ‛a vo n 5771 perversity, depravity Transgression pesha‛ 6588 revolt, rebellion Sin 2403 miss the mark or way chat t a a h

FORGIVING INIQUITY TRANSGRESSION SIN Exodus 34: 7

INIQUITY Exodus 34: 7 Hebrew ‛a vo n Strong’s No 5771 PERVERSITY, DEPRAVITY, INIQUITY, GUILT or PUNISHMENT of INIQUITY. From the root ‛a va h 5753 to bend, twist, distort, pervert The N. T. equivalent Greek anomia 458 occurs as follows. Matthew 7: 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity Matthew 24: 12 And love the shall abound, iniquity because wax cold. Romans 6: 19 For uncleanness and to iniquity unto iniquity; even so now yield your iniquity members servants to righteousness unto holiness. 2 Thess 2: 7 For the mystery of iniquity doth already work Hebrews 1: 9 Thou hast loved righteousness, and hated iniquity

TRANSGRESSION Exodus 34: 7 Hebrew pesha‛ Strong’s No 6588 REVOLT, REBELLION From the root pa sha‛ 6586 to break away, trespass, rebel Proverbs 12: 13 The wicked is snared by the transgression of his lips: but the just shall come out of trouble. Proverbs 29: 16 When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Job 34: 37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God. Isaiah 1: 2 Hear, O heavens, and give ear, O earth: for Yahweh hath spoken, I have nourished and brought up children, and they have rebelled against me. 2 Kings 8: 20 In his days Edom revolted from under the hand of Judah 2 Kings 8: 22 Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.

SIN Exodus 34: 7 Hebrew chat t a a h Strong No 2403 AN OFFENCE, SIN From the root cha t a ‘ 2398 to miss the mark or way The N. T. equivalent Greek hamartia 266 to err, sin ROMANS 3: 23 For all have sinned, and come short of the glory of God sinned

INIQUITY, TRANSGRESSION & SIN Exodus 34: 7 Psalm 51: 1, 2 Have mercy upon me, O God, according to thy lovingkindness (che se d): according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine transgressions iniquity, and cleanse me from my sin. For I ACKNOWLEDGE MY iniquity sin TRANSGRESSIONS: and my sin is ever before me. TRANSGRESSIONS Against thee, thee only, have I sinned, and done this evil in thy sight: THAT THOU MIGHTEST BE JUSTIFIED when thou speakest, and be clear when thou judgest. Psalm 32: 1, 2 Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom Yahweh imputeth not iniquity Psalm 32: 5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto Yahweh; and thou forgavest the iniquity of my sin. Selah. sin Romans 4: 6 -8 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.

Psalm 32: 5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah. 1 John 1: 8 -10 If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. CONFESSION OF SIN IS TANTAMOUNT TO DECLARING THE RIGHTEOUSNESS OF GOD

FORGIVING INIQUITY AND TRANSGRESSION AND SIN According to Thy Psalm 51: 1, 2 TRANSGRESSION INIQUITY Mercy cha nan Lovingkindness che se d Tender Mercy ra cham Wash me throughly… Wilt Thou Cleanse me Psalm 51: 1, 2 from my … Blot out my… I said I will… Psalm 32: 5 Acknowledge Confess my… Blessed is he whose… Psalm 32: 1, 2 …is covered ka sa h … is forgiven na sa h Not hide my… …is not imputed cha shab

GOD MANIFEST IN THE DIVINE CHARACTER

BY NO MEANS CLEAR THE GUILTY Exodus 34: 7

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”. YAHWEH said, • I will make all my GOODNESS pass before thee, • I will proclaim the name of Yahweh before thee; • I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But thou canst not see my face: for there shall no man see me, and live.

Exodus 34: 5 -7 And Yahweh descended in the cloud, and stood with him there, and proclaimed the name of Yahweh. And Yahweh passed by before him, and proclaimed, Yahweh El, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

THE GOODNESS OF GOD God's GOODNESS to His people, and SEVERITY upon His enemies, are the necessary result of His peculiar character. Hence His GOODNESS and character are inseparable; so that to declare "THE NAME" of Yahweh is at once to make known His character and GOODNESS, which stand related as effect GOODNESS and cause. Because of this it is written, "I will make all my GOODNESS pass before thee, and will proclaim the name of Yahweh before thee; and I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy“ (Exodus 33: 19). John Thomas – The Faith in the Last Days

THE GOODNESS OF GOD Yahweh, therefore, descended in a cloud, and stood with Moses on Mount Sinai, and proclaimed the attributes which constitute His character, saying, " Yahweh, a God merciful and gracious, long suffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin, AND DESTROYING NOT UTTERLY THE GUILTY; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth, generation" (Exodus 34: 6, 7).

EXODUS 34: 7 John Thomas. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and destroying not utterly the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth, generation. Tanakh. Extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children … Rotherham. Keeping lovingkindness to a thousand generations, forgiving iniquity and transgression and sin, though he leave not utterly unpunished, visiting the iniquity of the fathers upon sons … Young’s Literal. Keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquiting, charging iniquity of fathers on children … Concordant. Preserving kindness to thousands, bearing with depravity, transgression and sin, yet He is not immediately making innocent in order to make innocent, but visiting the depravity of the fathers on the sons…

THE GOODNESS OF GOD All His promises emanate from the essential goodness of His nature, which is favour, forbearance, abounding in truth, faithfulness, pardoning, AND CORRECTIVE BUT NOT UTTERLY DESTROYING. His promises are made to Israel, and DESTROYING to Israel alone; nevertheless He has condescended to invite those of all nations who believe His promises to share in them when the time shall arrive to perform them. To Israel He is gracious; to Israel He is long-suffering; to Israel He is gracious long-suffering abundant in goodness and truth; for thousands of Israel He truth keeps mercy in store; He forgives Israel's iniquity, transgression, and sin; and HE CORRECTS ISRAEL, BUT HE sin DOES NOT UTTERLY DESTROY HIM, as history shows HIM even to this day. He hath not dealt so with any other nation.

BY NO MEANS CLEAR THE GUILTY Jer 30: 11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. Jer 46: 28 Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished Jer 49: 12 For thus saith the LORD; Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou he that shall altogether go unpunished? thou shalt not go unpunished, but thou shalt unpunished surely drink of it.

THE CONSTITUTION OF SIN The introduction of sin into the world necessitated the constitution of things as they were laid in the beginning. If there had been no sin there would have been no “enmity” between God and man; and consequently no antagonism by which to educe good out of evil. Sin and evil are as cause and evil effect. God is the author of evil, but not of sin; for the evil is evil sin the punishment of sin. … The evil then to which man is sin subjected is the Lord’s doing. Elpis Israel pp 126, 127 All “the ills that flesh is heir to” make up the “evil” which has come upon man as the result of transgressing the law of God. Elpis Israel p 68

SIN and EVIL The word sin is used in two principal acceptations in the scripture. It signifies in the first place, “the transgression of the law”; and in the next, it represents that physical principle of the animal nature, which is the cause of all its diseases, death, and resolution into dust. It is that in the flesh “which has the power of death”; and it is called sin, because the sin development, or fixation, of this evil in the flesh, was the result of transgression. Inasmuch as this evil principle pervades every part of the flesh, the animal nature is styled “sinful flesh, ” that is, “flesh full of sin”; so that sin, in the sin sin sacred style, came to stand for the substance called man. … The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing.

SIN and EVIL “The primitive sense of the word (sin) is the transgression of sin law; and the derived sense that of evil in the flesh. Transgression is to this evil as cause to an effect; which effect re-acts in the posterity of the original transgressors as a cause, which, uncontrolled by belief of the truth, evolves transgression in addition to those natural ills, disease, death, and corruption, which are inherent in flesh and blood. Because he transgressed the Eden-law, Adam is said to have sinned. Evil was then sinned evolved in his flesh as the punishment of his sin; and because sin the evil was the punishment of the sin, it is also styled sin ‘Flesh and blood’ is naturally and hereditarily full of this evil. It evil is, therefore called ‘sinful flesh’, or flesh full of sin. Hence, an sin apostle saith, ‘in me, that is, in my flesh, dwelleth no good thing’ (Rom 7: 18) The absence of goodness in our physical nature is the reason of flesh and blood being termed ‘sin’. ‘The Word was made flesh’; a saying which Paul synonymizes by the expression, ‘God hath made Jesus sin for us who knew no sin’ (2 Cor 5: 21). ” J. Thomas, Clerical Theology Unscriptural p 9.

Exodus 34: 5 -9 And Yahweh descended in the cloud, and stood with him there, and proclaimed the name of Yahweh. And Yahweh passed by before him, and proclaimed, Yahweh El, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshiped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

A GOOD AND EVIL CONSCIENCE IN ADAM “I was afraid” FEAR Genesis 3: 10 IN CHRIST “There is no fear in. . . ” LOVE 1 John 4: 18 “Because I was naked” SHAME Genesis 3: 10 “White raiment. . . ” CLOTHED Rev 3: 18; 16: 15; 19: 8; Gal 3: 27 “I hid myself” CONCEALMENT Genesis 3: 10 “Towards God we have” CONFIDENCE Heb. 10: 19 -22; 4: 16; 1 John 4: 17; 3: 21 THE RESULT A Defiled Conscience Titus 1: 15 THE RESULT A good Conscience 1 Pet. 3: 16 -21 A Negative Attitude towards God A Positive Attitude towards God

GOD MANIFEST IN THE DIVINE CHARACTER

I HAVE DECLARED UNTO THEM THY NAME John 17

Exodus 33: 18 -20 MOSES said, “I BESEECH THEE, SHOW ME THY GLORY”. YAHWEH said, • I will make all my goodness pass before thee, • I will proclaim the name of Yahweh before thee; • I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But thou canst not see my face: for there shall no man see me, and live.

GLORY FOR GOD, WHO COMMANDED THE LIGHT TO SHINE OUT OF DARKNESS, HATH SHINED IN OUR HEARTS, TO GIVE THE LIGHT OF THE KNOWLEDGE OF THE GLORY OF GOD IN THE FACE OF JESUS CHRIST. . . For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of Glory; Glory while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things that are not seen are eternal. 2 Corinthians 4: 6, 15 -18

JOHN 1: 14 -18 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father, ) full of GRACE and TRUTH 15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16 And of his fullness have all we received, and GRACE for (upon or on top of) GRACE 17 For the law was given by Moses, but GRACE and TRUTH came by Jesus Christ. 18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

GOD MANIFESTATION. . . men were not ushered into being for the purpose of being saved or lost. God-manifestation, not human salvation was the grand purpose of the Eternal Spirit. The salvation of a multitude is incidental to the manifestation, but it was not the end proposed. The Eternal Spirit intended to enthrone Himself on the earth and in so doing, TO DEVELOP A DIVINE FAMILY FROM AMONG MEN, every one of whom shall be spirit because born of the Spirit, and that this family shall be large enough to fill the earth, when perfected, to the entire exclusion of flesh and blood. John Thomas – Herald of the Kingdom, April 1858

JOHN 17 The whole prayer is concerned with the Glory of the Father revealed in His family and is composed of three clear sections. The Lord prays that “The Father’s Glory might be revealed. . . ” 1‑ 5 Firstly in the Son 6‑ 19 Then in the Lives of his Disciples 20‑ 26 And ultimately in the unity & love manifested and experienced among all the believers Without doubt, the dominant theme which comes through is that of the priestly aspect of Christ’s work as the Firstborn Son in the Divine family and the example he has left for us, the Royal Priesthood of the future age in prospect.

The Father’s Glory Revealed in the Son John 17: 1‑ 5 ‘Father’ ‑ Simple but expressive. He is the Firstborn Son and therefore speaks to ‘the Father’. Cp Holy Father v 11 and Righteous Father v 25. ‘Glorify thy son, that thy son also may glorify thee’ v 1 This is said on the basis of what Jesus could claim to have already achieved in v 4, ‘I have glorified thee on the earth; I have finished the work which thou gavest me to do’. Hence v 5 ‘Glorify thou me with the glory which I had with thee before the world was. ’

The Father’s Glory in the Lives of the Disciples John 17: 6‑ 19 In vv 6‑ 12 note the use of the word ‘gavest’ or ‘given’ in vv 6(2), 9, 11, 12 and later in v 24 and 18: 9. In what sense have these men been given to the son? Consider the previous occurrences in 6: 37‑ 39; 10: 27‑ 30. This illustrates his priestly role as the firstborn son in the Divine Family. It is further illustrated by the use of the term Good Shepherd found in this latter reference. ‘Holy Father’ v 11. This has implications in the lives of the disciples in all ages.

The Father’s Glory Revealed in Unity & Love Among All Believers John 17: 20‑ 26 ‘That they all may be one’ v 20. ‘That they may be made perfect in one’ v 23 Cp Eph 4: 11‑ 16. ‘That the love wherewith thou hast loved me may be in them’ v 26 Cp 1 Corinthians 13

JOHN 17: 25, 26 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy NAME, and will declare it: that the LOVE wherewith thou hast LOVED me may be in them, and I in them.

GOD MANIFEST IN THE DIVINE CHARACTER

NOTE! THE FOLLOWING ADDITIONAL SLIDES WERE NOT USED IN THE STUDIES BUT ARE RELEVANT AND COULD HAVE BEEN INCLUDED HAD TIME AND OPPORTUNITY PERMITTED The first one in Study 1 The second one in Study 3 The last four in Study 5

The Purpose of God According to Election On what basis can an individual or nation be styled “CHOSEN”? 1 Peter 1: 2 ELECT according to the FOREKNOWLEDGE of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. This reveals to us the MEANS and DESIGN of God’s election. • The MEANS • Through sanctification of the Spirit Cleansing of the Word

TRUE and FAITHFUL Jeremiah 42: 5 Then they said to Jeremiah, Yahweh be a true and faithful witness between us, if we do not even according to all things for the which Yahweh thy God shall send thee to us. Revelation 3: 14 And unto the angel of the ecclesia of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; Revelation 19: 11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. Revelation 21: 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. Revelation 22: 6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.

THE WORD SIN … “Sin is an exceedingly great sinner”—kath, hyperbolen amartolos—Rom 7: 13. In this expression Paul personifies Sin; and says that it deceived him, slew him, and worked death in him. “Sin” is a word in Paul’s argument, which stands for “human nature, ” with its affections and desires. Hence, to become sin, or for one to be “made sin” for others, (2 Cor. 5: 21) is to become flesh and blood. This is called “sin, ” or “Sin’s flesh, ” because it is what it is in consequence of sin, or transgression. J. Thomas, Eureka Vol 1 p 247 “Christ was ‘made sin’ in being born into a sin-constitution of things - a state in which evil prevails because of sin, for the cure of that evil and the removal of that sin in being treated as a sinner when he was not a sinner. ” R. Roberts, Logos, September 1954.

NO PHYSICAL SUBSTANCE CALLED SIN “Because the condition of nature that we inherit came as the result of sin, it is frequently given that title in the Scriptures. … ‘Sin that dwelleth in me’ Rom 7: 20). … There is no such thing as a physical substance called ‘sin’ in man, but the lusts of the flesh. This desire of the flesh to assert itself against the law of God is described as ‘sin’ which is therefore metonymical for human nature. . . Why is the term ‘sin’ used in this metonymical sense? Because the condition of nature to which it refers came as a result of Adam’s sin. Thus ‘sin’ is used in two ways in Scripture: firstly for actual transgression; and secondly, to describe the state of nature that resulted from actual transgression on the part of Adam and Eve. This fact is fatal to the clean-flesh theorists who urge that ‘sin’ only relates to actual transgression. ” HPM, Notes on the Atonement, Woodville Ecc pp 11, 12.

A Word of Caution “By using words to which usage has given two meanings and transferring conclusions from one to the other we can get strange results. ‘Sin’ is used in the Scriptures in a primary literal sense, and also by a figure of speech in a secondary (but not unimportant) sense. Guilt attaches to ‘sin’ in the first sense but not in the second; but to transfer a conclusion that is true to the first definition to a statement in which the word is used in a figurative sense, while having a show of logic, is disastrous to truth. ” John Carter, A letter to the editor of The Advocate, 22 June 1953 re the views of Thomas Williams.

SIN USED IN A METONYMICAL WAY Because this inherited tendency is so evident a characteristic of human nature, and because it is the result and cause of sin, Paul by the use of metonymy can describe it as sin… A similar usage of metonymy is found in 2 Cor. 5: 21, where Paul says that “Him who knew no sin God made to be sin, that we might be made the righteousness of God in him. ”… Christ the sinless was made to be sin in sharing in the effect of sin in his life, and by his death providing the conditions for the forgiveness of sins and, finally, the removal of all the effects of sin… It is a fallacy in reasoning to say that what is affirmable of sin literal must apply to sin used in this metonymical way. We are blameworthy for our sins, but we cannot help the possession of the natures with which we were born. Sins need forgiving and our nature needs changing. Sins are forgiven now for Christ's sake but the change of nature takes place when the Lord comes. “The most outrageous statement that has been made (in the Andrew controversy) is the one that men are objects of divine anger because they are flesh” (“The Christadelphian, ” 1894, page 466). Sin used as a literal term, and “sin” used by metonymy, cannot be classed in one category. John Carter – Unity Book pages 20, 63