Exodus 3:1-15 – The test of listening to a burning bush

December 29, 2025 R. T. Tippett Leave a comment

Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain ha-elohim. There the angel of Yahweh appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. Then Moses said, “I must turn aside and look at this great sight, and see why the bush is not burned up.” When Yahweh saw that he had turned aside to see, elohim called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” Then he said, “Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.” He said further, “I am elohe of your father, elohe of Abraham, elohe of Isaac, welohe of Jacob.” And Moses hid his face, for he was afraid to look at ha-elohim.

Then Yahweh said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians Egypt, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.” But Moses said ha-elohim, “Who am I that I should go to Pharaoh, and bring the Israelites sons of Israel out of Egypt?” He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship ha-elohim on this mountain.”

But Moses said ha-elohim, “If I come to the Israelites and say to them, ‘elohe of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” elohim said to Moses, “I am who I am.” He said further, “Thus you shall say to the Israelites sons of Israel, ‘I am has sent me to you.’” elohim also said to Moses, “Thus you shall say to the Israelites sons of Israel, ‘Yahweh elohe of your ancestors, elohe of Abraham, elohe of Isaac, welohe of Jacob, has sent me to you’:

This is my name forever, and this my title for all generations.”

——————–

This is the Old Testament selection to be read aloud on the third Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of verses from Psalm 63, where David wrote: “Therefore I have gazed upon you in your holy place, that I might behold your power and your glory.” That pair will be followed by a reading from Paul’s letter to the true Christians of Corinth, where he wrote: “Our ancestors were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.” All will accompany a reading from Luke’s Gospel, where he wrote of how Jesus “asked them, ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did.’”

You will notice the changes I have made in the above text. Four times the NRSV had translated “Yahweh” as “the Lord.” Because that is not what was written, I have restored the proper name of Yahweh [in bold type] that Moses had be memorized and then written. You will also take note of the seventeen restorations I have made in italics. All relate to variations of the word “elohim,” which is plural in number, implying “gods” [in the lower-case]. In all places the NRSV has taken the liberty to make this a singular number, capitalized “God,” which is wrong. It is vital that one see there is a difference between “the Lord” and “God,” simply because that is two different words being focused upon. Likewise, there is a significant difference in Yahweh and elohim, which must be grasped to see the truth of this lesson rising to the surface.

According to the BibleHub Interlinear that shows the Hebrew words, their transliterations into an alphabet recognized, and an English translation of the transliteration, that source also provides a link to the root word [in Strong’s], where multiple translation variations can be found. Also, underneath each English translation is a coded statement about the word written in Hebrew. Relative to that reference, the transliterations that I have restored in italics above shows this [my translations in quotation marks]:

elohim – noun masculine plural = “gods”

elohe – noun masculine plural construct = “the gods”

welohe – conjunction + noun masculine plural construct = “and gods”

ha-elohim – article + noun masculine plural = “this gods”

In this text from Exodus 3 are three uses of “elohim,” with no modifications. There are five places that “ha-elohim” is written. There are seven places where “elohe” is written as that construct; and, there are two times that “welohe” is found. As shown in this list above, all are plural number masculine nouns. However, none of those uses should be thought of as “gods.”

The “elohim” are introduced in Genesis 1, where thirty-two times Moses orated [memorized and then later transcribed] the word “elohim,” which is to be understood as “the gods” that Yahweh created … first thing: “In the beginning created elohim.” There is absolutely no references to Yahweh in Genesis 1, which means Genesis 1:1a must be assumed that it was Yahweh who “in the beginning created gods.” Those “gods” [the “elohim“] would then carry out Yahweh’s plans for The Creation.

The ”elohim” that were many [plural] and who carried out Yahweh’s Creation are then named singularly – as “elohim” stated with Yahweh absent – when Yahweh then put the singular “elohim” to rest, after six phases of The Creation. The seventh phase was deemed holy by “Yahweh,” whose name appears eleven times in Genesis 2. In each of the times Yahweh is written in Genesis 2 it is followed by the word “elohim.” This word has the same implication as “gods,” but when that word follows “Yahweh,” as “Yahweh elohim,” the implication is those “gods” that are then married to Yahweh, as His elohim. All elohim are the creations of Yahweh, but not all elohim are married to Yahweh within human flesh. Yahweh controls them all; but some elohim willingly and lovingly serve Yahweh as His elohim, His angels who are the guardians of His priests.

Genesis 2 tells of the creation of Adam, who is the true Son of Yahweh, the only Son, made by His hand. The “elohim,” which is a plural number word, says the soul of Adam was angelic, where Adam was made in flesh made from the earth, with a multiplicity that could be many “gods” in one body. To understand this, think of Adam as being Adam in the flesh, while being presented different animals to name; and, in that naming one of the elohim of Adam entered the soul of the animal, instantly knowing everything about that animal. Thus, Adam’s extended elohim asked the animal, “What would you like to be named, and the animal soul responded to that elohim of Adam and Adam knew, because of his still present elohim. This is a spiritual multiplicity that ordinary souls do not have, which means Adam would be sent to earth as the Son of Yahweh to spread the lineage of Yahweh elohim among mankind.

By seeing this as the intent and purpose of all forms of “elohim,” one should then look at the series of Hebrew words that are given proper name status. All capitalization of Hebrew into English comes with applied capital letters, as those translating the Hebraic text see a word as a name; and, it is a name. Still, the lower-case states the meaning behind the name every time that word-name is used in divine text. Even the name Yahweh is not capitalized in Hebrew, because Hebrew has no way of designating capital letters, versus lower-case letters. Thus, the letters “yod – he – waw – he” [“י ה ו ה” where Hebrew writes from right to left] are transliterated (with vowels inserted) to sound out as “yah-weh” [or auf Deutsch “je-ho-vah” – where j = y and a w = v] but that ‘word-name’ means, “He Who Causes That-Which-Is To Be & He Who Causes That-Which-Can’t-Be To Fall.”

In such a long reading selection, as is fifteen verses, this story unfolds with many Hebrew words read as proper names, without any contemplation given to the meaning behind the names. Everything in Biblical Scripture is divine, so nothing is without deeper meaning. All of these ‘names’ written need to be understood; and, when one is looking closely at these ‘names,’ one then finds the word “elohe” directly connected to the names Abraham, Isaac, and Jacob, while also directly linking to non-names: “your father” [implying Amram, but not stated] and “their fathers.” That then says “elohe” are “sons of Yahweh,” which is supported in the correction made above [following strikethroughs] where is written “sons of Israel.”

All of this means it is important to have a list of the names and the meaning behind the names. They are as follows [most referenced from Abarim Publications]:

Moses = “Child – Rescued From Drowning In Water; Extracted; Loan; Hidden; Covered”

Jethro = “Excellent; His Excellence; His Remnant”

Midian = “Strife; Place Of Judgement”

Horeb = “Arid; Dryness”

Abraham = “Their Protection; Their Shield”

Isaac = “Laughter; He Will Laugh”

Jacob = “He Who Closely Follows; Supplanter”

Egypt = “Temple of Ptah; Married To Tragedy”

Canaanite = “Land Of Purple People”

Hittite = “Terrors; Terrible”

Ammonite = “Great People”

Perizzite = “Non-urbanite; Wildling; Rural”

Hivite = “Tent Villagers”

Jebusite = “Of The Trodden Underfoot; The Down Tramplers”

Israel = “He Retains God; God Is Upright”

With all of this at one’s disposal, this reading can speedily be seen to show the following:

In verse one, we find Moses (Extracted, Hidden) has found safety in a land outside of Egypt. He is working for his father-in-law Jethro (His Remnant), who is a priest of Midian (a son of Abraham that is known for Strife), as a shepherd. This element of being one who tends to a flock cannot be overlooked. It is a projection of Moses being the shepherd over the flock of Israelites for the next forty years. In the translation that says “wilderness,” the Hebrew word “midbar” is used and refers to “uninhabited land,” which is in the land of Midian, where modern Saudi Arabia touched the northern edge of the Red Sea.

In the last two segments of verse one is written “and came to mountain ha-elohim , Horeb (Dryness).” Certainly, this literally indicates Moses coming upon a mountain, where Jethro’s “flock” had gone to graze. The region of Median is indeed arid, so that would be an indication that the mountain (which could also be a hill) was one the locals called it “Horeb,” because it was dry. Still, there actually is no separation between “ha-elohim” and “hore-bah,” with that ‘name’ shown to be in the third person feminine singular. So the “mountain of elohim” can be seen as a statement of a wife of Yahweh. In this, one must see that Yahweh is the spiritual Father of His elohim Son, with the Mother of Adam being the Earth, from whom Yahweh took dust to form His Son. So, the “mountain herself” is one of the elohim created by Yahweh in The Creation.

In verse two we are immediately told, “and appeared a messenger Yahweh.” In that, the Hebrew word “malak” means “a messenger,” but Yahweh’s “messengers” are “angels;” so, that is a viable translation that must be seen. This becomes a transition from a “mountain of elohim” to an “angel of elohim.” The aspect of “Dryness” (Horeb) can now be seen as the presence of Moses bringing the moisture that made “her mountain” produce an “elohim.” This is then explained as “an angel appearing a flame of fire in the midst of a bush.” In that, “the bush” must be seen as the fruit of “her mountain,” where some conject the Hebrew word “seneh” could be a blackberry shrub,” or some other “bramble bush” that produces fruit. The fruit of this “bush” is “an angel” that is so bright it “appears” to be “a flame.” However, because it is “an angel” it is not physical fire, but Spiritual presence.

This depiction is wrong, as shepherds do not tend their flocks at night; so, the background should be depicting daylight.

Because we now have read “ha-elohim” twice, the “appearance,” which says Moses was able “to see and angelic elohim,” this becomes a statement that Moses has transfigured, in the same way as did Peter, James and John, when they went on “a mountain” with Jesus. They too had an ability “to see” the “angels” that were Moses and Elijah. This must now be realized when the remainder of this reading unfolds, as it is not ordinary Moses talking with Yahweh elohim. He has become a Yahweh elohim. When we then are told that Moses looked and saw what he thought was physical fire not destroying the bush, this says he was beginning to realize this was a spiritual manifestation.

In verse three, it begins by stating, “and said Moses.” Unless Moses was talking to the flock, he was speaking to the “angel of elohim,” which had appeared to him. To then say, “I will turn aside now to see great here ; for what reason not does burn this bush .” This must be recognized as two statements being made, with the second statement not being a question about why the bush is not burning. It says Moses understands that the reason the bush is not burning is it is a spiritual presence, not material … not physical fire. That is then what makes Moses say it is ”great.” That then says that the Hebrew words translating as “I will turn aside now” [“’ā·su·rāh- nā”] is not a statement of Moses changing direction, as if walking towards the bush. Instead, the word means Moses told the angel that he willingly would enter into the spiritual realm; and, he would do that because he knew the “angel of elohim” was most holy.

In verse four begins by saying, “when he saw Yahweh,” which is the first time that Moses became face-to-face with Yahweh and spoke with Him. For this to happen – to “see Yahweh” – one has to die, because “no one can look upon Yahweh and live.” Thus, the soul of Moses had left his body of flesh, in order to have this direct spiritual meeting. The way this has described a flame of fire in a bush says this bright glowing light is what would transfer onto Moses’ soul; so, when his soul returned to his body of flesh the holiness of Yahweh’s penetrating light would shine through his flesh, as a halo. This leaving of his physical body is now confirmed by repeating “he turned aside to look.” That says Yahweh made it possible for the soul of Moses to leave his body; and, Moses voluntarily went towards Yahweh.

From this naming of Yahweh, we then read that Moses was called by “elohim” in the “midst of the bush,” saying (twice), “Moses!” (“Extracted”) “Moses!” (“Child Rescued”). When Moses heard the voice of Yahweh speaking his name, two things should be seen. First, Moses ceased being part of the physical surrounding. Instead of a “flame of fire in a bush,” Moses has become an “elohim amid that which gives birth to angels of elohim.” Having become one of Yahweh’s “elohim,” Moses could hear Yahweh speaking to him. Rather than hear Yahweh speak his name – as a name is unimportant in the spiritual realm – hearing Yahweh declare a new soul has been “Extracted!” and a “Child Rescued,” that led Moses to respond. This is then the second point of importance to realize. For Moses to say (in Hebrew) “hin·nê·nî,” this better translates as “behold!” where Moses saw that truth spoken from Yahweh. While that Hebrew word is similar to the one written by Isaiah, in his spiritual dream where the question was asked, “Who do we send?” there is no focus place on the first person “I” in the spiritual realm of Yahweh. Thus, Moses said “See!” the truth of what Yahweh spoke [the truth of a name] and replied, “Behold!” because the truth was amazing to Moses.

In verse five, Yahweh did not say Moses was walking about and needed to stop. Yahweh said Moses did “not draw near to this place,” as “this place” or “here” [“hă·lōm”] is not physical, but spiritual. Yahweh next said “clear away your sandals,” where the implication to “take off” or “remove” footwear is symbolic, as Moses’ soul had no need for any clothing at all. The words are intended to say that Moses was no longer in a realm that required “sandals” to move about. The spiritual realm had taken Moses’ soul “clear away,” in the same sense he willingly “turned aside.” The focus placed on “your sandals” is then a statement about the spiritual “footwear” of Moses being “above” [from “mê·‘al”] the terrestrial. The necessity of “your feet” [“raḡ·le·ḵā”] has been “cleared away,” as ordinary human souls stand at the “feet” of Yahweh; but Moses has been divinely elevated “above” that state of being; adding, “for this place” only.

When verse five then has Moses hearing (as an “elohim”) Yahweh say, “where you stand over , land-holy is .” This becomes relative to Genesis 2, as “land-holy” is Eden. Eden is where divine souls (elohim) can exist in bodies of flesh. Moses was elevated out of his body of flesh, but his body of flesh was still present and living, in the sense that Moses felt his body of flesh still within his soul. Yahweh was telling Moses that his “elohim” addition to his soul had taken him above and beyond ordinary “land,” taking his being to a “land-holy” (or Holy Land), which is Eden. While Adam and Eve lived in Eden (as Yahweh elohim) they could hear the footsteps of Yahweh and hear His voice. They could see Yahweh in the same way Moses was now able to see Him, hear Him and talk to Him.

In verse six we see that Yahweh begins to teach Moses about all who are His “elohim.” When He first says, “I elohe your father,” this is not Yahweh saying that Amram (the father of Moses and Aaron) was one of Yahweh’s “elohim,” even if Amram was such a divinely elevated soul. This first segment of words is stating that Yahweh (“I”) am “your father,” who made Moses’ soul one of His “elohim.” This first segment is the truth about all souls that can call Yahweh “my Father.” Thus, with that understood, the same relationship existed between Yahweh and “Abraham, Isaac, and Jacob.” Yahweh was the Father of each of those souls, when they became His “elohim.”

When verse six then tells us, “for hid Moses his face for fear , to look into of elohim .” that says Moses immediately knew he could not wear the face of a mere mortal upon his face and look upon Yahweh. Moses was still some time away from receiving the Law he would take down to the children of Israel to agree with, as their vows of divine marriage to Yahweh; but the first Law says, “Thou shall wear no other face before the face of Yahweh.” The “fear” Moses felt was that of being ejected from this divine experience; so, he feared standing for his own self-ego in such a great presence. This means Moses lowered his face in submission to the power of Yahweh; and, he could then “look into” Yahweh’s face, as one “of His elohim.” That says being one of Yahweh’s elohim means subjection of self-will, in service to Yahweh.

Verses seven, eight and nine are then Yahweh telling Moses the background story of the Israelite people in Egypt. In verse nine, and again in verse ten, Yahweh does not call those children “Israelites,” but instead “sons of Israel.” The key terms used by Yahweh – “to deliver them” [from “lə·haṣ·ṣî·lōw”] “and bring them up” [from “ū·lə·ha·‘ă·lō·ṯōw”] “to earth flowing with milk and honey” [from “el-’e·reṣ zā·ḇaṯ ḥā·lāḇ ū·ḏə·ḇāš”] – together say that Yahweh is choosing Moses to be the ‘midwife’ who would “deliver” the baby ready to be born from the womb of Egypt (Married To Tragedy]. Those “sons of Who Retained God,” who developed in the womb from one Yahweh elohim that taught all of his children to worship One God as above all others, had reached a point in fetal development that birth pangs were signaling it was time for their birth. And, in that regard, the infant would need another Yahweh elohim to lead them to the teat that would fatten them, where other peoples would still be allowed to remain and dwell. Canaan would be the nursemaid of baby Israel.

In verses ten through twelve, the scenario of “pharaoh” comes up. This needs to be read metaphorically as the soul of Egypt, where Egypt has been like a surrogate mother of Yahweh’s child. As has been the case in reported surrogate mother situations, once they carry a fetus in their womb the birth makes the baby be an extension of the mother; so, the mother does not want to part with the child. This is why Moses asked what legal grounds did he have in his favor, when the children of Israel had become an extension of the surrogate mother. If she were tp be unwilling to give up her newborn without a legal battle, how would Moses handle that resistance?

This is where the name “Egypt” takes on the meaning of “Temple of Ptah,” where “Ptah” was a deity with similarities to Yahweh (a creator god, patron to the development of crafts). The “sons of Israel” were placed in a surrogate mother’s womb, in order to develop into priests who serve only one God, not the polytheism natural to Egyptians. Thus, the ‘DNA’ of the “sons of Israel” was the legal grounds for the mother (Egypt) to release the baby to the rightful parent (Yahweh). Egypt had no gods that could make that claim of parentage. Moses would then be the “elohim” of Yahweh that would develop their ‘craft’ of priesthood further.

When verse thirteen begins by stating, “and said Moses into of elohim,” that needs to be seen as Moses now speaking as an extension of Yahweh, having received the soul of His Son, where Moses is also one “Who Retains Yahweh as one of His elohim” (Israel’s deeper meaning). This speech then led Moses to say, “behold!,” followed by the identification of “I” [from “’ā·nō·ḵî”]. Because Moses had hidden his ”face in fear,” the use of “I” cannot be read as if Moses suddenly raised his “face” and spoke of self (“I”). This is Yahweh speaking through the Son, so Moses spoke as one of the “elohim,” realizing he had also “come to the sons of Israel to tell them” he was an “elohim” who was divinely raised in soul, just like “the fathers” of the children of Israel in Egypt, with Moses “sent to them” as the same spirituality that made their fathers be “sons of Israel.”

In what appears to be two questions posed to Yahweh by Moses, this is actually two statements made by Yahweh to Moses. The first says, “and they will say to you what his name,” with the second statement being, “anything I shall say to them.” Again, the first-person construct in “I shall say” [from “’ō·mar”] says Yahweh will do all the talking. This is the model that will be found in Jesus, where he repeatedly said he spoke for the Father, because the Father was in him. This is Yahweh telling Moses not to worry about any questions posed to him, especially those posed by pharaoh, as to what God an “elohim” speaks for.

When verse fourteen begins, “and said elohim into Moses,” this is again Yahweh speaking through the divine soul that has possessed Moses, letting Moses’ soul know who is now his Father, the Father of all “elohim.” Here is where Yahweh says “I am” [from “’eh·yeh”]. The root Hebrew word here – “hayah” – means, “to fall out, come to pass, become, be,” which becomes an “I” statement about “Being.” That is “who” [from “asher”] is the possessor of Moses’ soul. Thus, Yahweh repeated “I am” again, which says there really is no name that can possibly be applied to Yahweh, because names are meaning applied to souls in shapes of angels or bodies of flesh [which resemble the elohim].

In this regard, the name “Yahweh” – or “YHWH” – is said to be “it incomprehensible” [from Judges 13:18, using “wə·hū-p̄e·li,” which can say “it wonderful” also]. By telling Moses Yahweh is simply a way to denote Him specifically, that ‘name’ is a statement of a presence that “IS.” It is a sensation that exceeds physical limitations, such that there are no words that truly can express what the divine “Being” is like, in human terms [even “God” or “Lord” fails to properly name Yahweh]. It is only a presence that can be felt by a soul [well beyond the sensations of a body of flesh], such that it is the truth of Spiritual “Love,” which cannot possibly be found equating to human “love.”

By Moses’ soul being told this, one needs to realize that there were no descendants of Jacob in Egypt, who had been taught by their forefather certain rites and rituals that were passed down from Yahweh to all His “elohim,” who Moses would go to and say, “I come to free you guys” and they would ask him, “Who sent you?” Moses would show up as God incarnate – like Jesus was seen – and he would let Yahweh do all the talking for him, which spoke loudest in miracles done. The children of Jacob – the “sons of Israel” – were in no way divinely elevated to ask any questions, or even know what answers should be given. Their approval – like a baby who is about to be born – had no bearing on the matter of their exit from the womb. Moses would appear as a divine ‘midwife’ to deliver that child, which meant taking it from the birthing table and then leading it to the big teat in Canaan, where it would suckle for several hundred years.

Moses would then be the “elohim” that would prepare the “sons of Israel” to become that themselves. They had been conceived by “Israel,” who was a “Son” of Yahweh, as a Yahweh elohim. The people were then normal “sons,” or “children,” who came from a divine lineage that was not genetically inherited (being a lineage of souls married to Yahweh – elohim). This is why Moses would become their teacher to sacrifice their souls to Yahweh, in the same way the human lineage went from Abraham to Isaac to Jacob. Those three had sons that were not inheritors of a divine elevation of soul [Ishmael, Esau, and the sons who sold Joseph into slavery and did other grave sins). Thus, Yahweh would be their Spiritual teacher, with Moses their “elohim” babysitter-teacher.

As a very deep reading selected to be read on the third Sunday in Lent, the theme of sacrifice in the wilderness must be seen as the test of service. Moses was filled with the Spirit of Yahweh that made him become a most divine elohim, one who saw Yahweh while in a transfigured state of being. Moses is quite parallel to Jesus in many ways, as the same Spirit-soul was in possession of Moses’ soul. The test of Moses would take him the rest of his life taking that test, which was the last forty years (a little more) of his life. Therefore, to see Lent as some temporary commitment to Yahweh is wrong. One needs to be in the presence of Yahweh forever, if one’s soul truly seeks salvation. The test is always about eternity; and, that means accepting all tasks that come from the Father. One must always reply, “Behold!” so Yahweh knows your soul welcomes the test.

Language, Psalms, Teaching

Psalm 63:1-8 – The test of singing praises

December 29, 2025 R. T. Tippett Leave a comment

1 elohim, you are eli, eagerly I seek you; *

my soul thirsts for you, my flesh faints for you,

as in a barren and dry land where there is no water.

2 Therefore I have gazed upon you in your holy place, *

that I might behold your power and your glory.

3 For your loving-kindness is better than life itself; *

my lips shall give you praise.

4 So will I bless you as long as I live *

and lift up my hands in your Name.

5 My soul is content, as with marrow and fatness, *

and my mouth praises you with joyful lips,

6 When I remember you upon my bed, *

and meditate on you in the night watches.

7 For you have been my helper, *

and under the shadow of your wings I will rejoice.

8 My soul clings to you; *

your right hand holds me fast.

——————–

This is the Psalm selection to be read aloud in unison or sung by a cantor on the third Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Exodus, which tells of Moses coming upon a burning bush. There we read, “Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of elohim. There the angel of Yahweh appeared to him in a flame of fire out of a bush.” That pair will precede a selection from Paul’s first letter to the Christians of Corinth, where he wrote: “I do not want you to be unaware, brothers, that our ancestors were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.” Adding, “Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.” All readings will accompany that from Luke’s Gospel, where Jesus told the parable that begins: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?”

The introduction to this psalm, written into verse one (but not translated above) is this: “a psalm of David , when he was in the wilderness of Judah .” That speaks volumes why this psalm is selected to be sung during Lent. In that, the Hebrew roots – “midbar yehudah” – are read mundanely as “the wilderness of Judah,” but on a deeper level – the level that examines those roots more thoroughly – finds the same words can equally say “in mouth let him be praised.” As an accompaniment to the Exodus reading where Moses was tending his father-in-law’s flock in “the wilderness,” which can also mean “uninhabited land,” by seeing the true root of “midbar” we can see that Moses was “following of the mouth , and came to the mountain.” That says Moses was led by the bleating of sheep or goats in the distance, which led him to find “the mountain of elohim.” Therefore, from this realization, the test of Moses was to become the “mouth” of Yahweh; and, that demands one’s own voice become “desolate.”

In this song of praise by David, it is somewhat unique in that it not once names Yahweh. Instead, David wrote a form of “elohim” twice (one not sung today, in verse eleven), which is the plural number word that means “gods.” In addition, David wrote “eli,” which is a construct of the singular number of “el” [adding “my” to that], which proves there is a difference between the many “elohim” and the individual “el.” Verse one in this song (following the introductory verbiage) says, “elohim ׀ eli attah,” which says “elohim ׀ my el you”. In this, a vertical bar separates the word “elohim” from the word “eli”. Keeping in mind that the introduction has announced that David wrote this while “in the wilderness of Judah” (or as “in mouth let him be praised”), this should be seen as a test of David’s commitment to Yahweh, as David was one of His “elohim.” Following the vertical bar’s pause of separation, one then sees the many of “gods” is narrowed, specifically to the one that was in David, as “my el,” which made David an extension of Yahweh – “you.” This has to be seen as the truth presented, as David was in a solitary place, where his lone link to Yahweh was within his soul – the divine Son of Yahweh that was his “el.”

The rest of verse one then literally translates into English saying: “I will seek diligently for you it thirsts for you my soul , it faints for you my flesh ; in earth dryness and weary without waters .” This says that David had entered a place that isolated him from outward signs of Yahweh’s presence. While he could draw on personal experience from being in the wilderness of Judah where there were no sources of water, with little shade under a hot sun, this is a secondary view to take. Because David first said he “diligently sought Yahweh” and “his soul thirsted” for Yahweh, David was singing as all lost souls that have found their bodies of “flesh” (their “land” or “earth”) “faint” from a lack of spiritual nourishment. The spiritual “thirst” finds only “dryness” in return; and, that “dryness” makes one’s soul “weary without [spiritual] waters.” As such, David sang that the “test in the wilderness” is to find Yahweh offering the living “waters” that are within the “earth” of one’s “flesh,” within one’s “soul,” where Yahweh resides when one is an “el” of His.

This needs to be fully grasped and strongly held, especially when one recognizes the word “eli” is that said by Jesus as he was about to die on a Roman crucifix. The translation as “my God,” where “el” is given equal status as Yahweh [when Hebrew or Aramaic is spoken] is wrong. Jesus was not reciting Psalm 22:1 because he blamed Yahweh for his death on a cross. He sang the psalm verse because Jesus understood his “el” as “my el” was referencing how lost David felt, when his soul’s marriage to Yahweh was not able to satiate his hunger for inner spiritual food or quench his spiritual thirst. Neither David nor Jesus saw “eli” as their possessing Yahweh [“my” is the possessive case], because they both understood that Yahweh possessed their souls, through divine union that made them “elohim,” each an “el.”

The literal English translation of verse two says this: “thus in the sacredness I have sought you ; to behold your strength , and your abundance .” This then continues the search for the living “water” that David knew was deep within his soul. That is where “sacredness” lies [from “baq·qō·ḏeš” a transliteration of “qodesh”]. This says David could have gone to a private place in prayer (like sitting quietly in a lotus position), looking within his being, not using his eyes to search for Yahweh outside his being. The “strength” of one’s “el” is within one’s soul; and, to “behold” [from “ḥă·zî·ṯî·ḵā” transliterated from “chazah”] that presence of “abundant strength” is what one needs during states of “dryness.”

Verse three then literally states, “when agreeable your goodness that renews , my speech shall praise you .” Here, the use of the Hebrew “twob” should be read as “agreeable” (it usually says “good”), with this being a statement of the agreement to Yahweh’s Covenant (marriage vows). This is what unites Yahweh’s Spirit with a soul-flesh entity, making it become one of His “elohim.” With that known presence affirmed, David knew the inner “goodness” of Yahweh’s Spirit [from “ḥas·də·ḵā” transliterated from “checed”] will bring forth the living waters for “renewal” of “life,” making one’s soul come “alive” with Spirit. When the Hebrew transliteration “śə·p̄ā·ṯay” is read as “my lips” or “my speech,” this returns focus to verse one’s introduction, where “midbar yehudah” says “in mouth let him be praised.”

This then leads to verse four saying literally in English: “thus I will kneel to you as I have life ; in your name I will raise my hands .” Here, the combination of “I will kneel” and “in your name” state submission before in marriage, where David’s soul is committed in service to Yahweh. Through that divine union, David takes on “the name” of Yahweh. This is the same “name” given to the soul of Jacob, which is “Israel.” This holy matrimony has granted David’s soul eternal “life;” and, his service commitment is to “lift up” or “raise” all of those under the influence of David (as the King of Israel), so all the Israelites live up to that “name,” becoming David’s “hands” serving Yahweh.

Verse five then literally says, “like fat portions and abundance they are satisfied my appetite ; and with speech joyful , shall praise you my mouth .” In this, the ability within David to not only be uplifted himself, here he sings of the ability to raise up others as “hands” led to Yahweh by David as the “abundance of fat” that is sacrificed on the altar in the Tabernacle, with the cooked fat shared with the people afterwards. This then sings of the “souls” that have been fed spiritual food will also have had their spiritual “appetites” met. That satisfaction or satiation will bring forth songs of “praise” that are “joyful.” Here, again, the “mouth” is singing “praise.”

Verse six then literally translates into English as singing, “if I remember you above my bed ; in the watches I meditate on you .” This sings of David’s inspiration to write psalms in the middle of the night, when his soul would join with Yahweh while David’s body slept. The conditional Hebrew word “im” says this is what always happens during sleep, with a soul allowing a body to rest and allow physical maintenance to take place in the body. However, because David’s soul was married to Yahweh, his soul would be taught spiritual lessons, which would come to David in song and music. When he would be awakened by these melodies and the spiritual food coming to him in the lyrics of psalms, he would rise and play his harp, while writing down his words and notes. The “watches” are those four segments of the night, when sleep comes after the sun is down. His “meditation” was his dreams in song that would awaken him, bringing him spiritual vitality.

Verse seven then sings literally in English: “for you have been help mine ; therefore in the shadow of your wings I will rejoice .” This is David singing that Yahweh’s Spirit is his “assistance” in his writing psalms. It is David who gets the credit for writing the songs that come to him from Yahweh; but this verse begins by stating David is Yahweh’s “assistant” and “helper.” This is because Yahweh’s Spirit is unseen, therefore “a shadow” that is cast outwardly by the light of day, while being a statement of that hidden within. The body blocks the light of the sun from shining, so the shadow projects the true value of the flesh – it has no light of life. The “wings” are then metaphor for the angel that lies within David’s soul – that which is his “el” of Yahweh. It is that presence within that leads David to “rejoice” in his songs of praise.

The final verse of this selection for the third Sunday in Lent then literally translates to sing in English: “it keeps close my soul following you ; my soul attains your right hand .” Following a verse about the “shadow of your wings,” this is now stated as how a “shadow” follows closely the movements of the body, in the casting of light that creates a “shadow.” This sings of Yahweh being the light and David’s “soul following you” as His “shadow.” It is then from this willingness to do as commanded that David becomes an extension of Yahweh on the worldly plane, as His “right hand” doing as the light shines him to do.

As a Psalm chosen to be sung on the third Sunday in Lent, it clearly sings a theme of self-sacrifice and the testing that comes from a divine commitment to serve Yahweh. David had the Spirit of Yahweh poured out upon his soul when just a shepherd boy. He immediately was sent into the “mouth” that “lets him sing praise,” when David was sent by Jesse to meet his brothers, as they prepared to do battle with the Philistines, led by Goliath. The test of the period called Lent is finding out if one’s soul is a “wilderness” or a “mouth” of Yahweh. In the story from Luke 4, when Jesus was tested in the wilderness, the period of forty days passed by the time the second verse told that timeframe. It was the subsequent verses that had Jesus sing the praises of Yahweh within, as he countered the wiles of the devil. This song sings praises to that inner strength that comes abundantly, as the fat of self-sacrifice.

1 Corinthians, Language, Teaching

1 Corinthians 10:1-13 – The test not to get drunk, naked and revel in waywardness

December 29, 2025 R. T. Tippett Leave a comment

I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.

Now these things occurred as examples for us, so that we might not desire evil as they did. Do not become idolaters as some of them did; as it is written, “The people sat down to eat and drink, and they rose up to play.” We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. We must not put Christ to the test, as some of them did, and were destroyed by serpents. And do not complain as some of them did, and were destroyed by the destroyer. These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. So if you think you are standing, watch out that you do not fall. No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.

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This is the Epistle selection that will be read aloud on the third Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Exodus, where Moses “looked, and the bush was blazing, yet it was not consumed. Then Moses said, “I must turn aside and look at this great sight, and see why the bush is not burned up.”’ That will precede a singing of Psalm 63, where David wrote: “For you have been my helper, and under the shadow of your wings I will rejoice.” All will accompany the Gospel selection from Luke, where Jesus said, “Those eighteen who were killed when the tower of Siloam fell on them–do you think that they were worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did.”

Please note that I have stricken through the modern pandering to women that has translation services act as hired hands for profit, who are told by the purchasers of the Bibles they produce, “Add ‘and sisters’ wherever Scripture says only ‘brothers,’ because we make more money off our widows than we do off the men that still attend our churches.” Paul wrote “adelphoi” for a purpose; and, the motivation for that purpose was he was divinely led to write precisely what he wrote. The purpose was to make the panderers see the truth behind the meaning of only addressing “brothers,” which means that is a word that states a relationship to one another, through a common Father. It has nothing to do with sexuality, because souls are asexual. To be misled by these modern hired hands and false shepherds means to never venture to the realm of truth, where understanding the meaning of “brothers” comes. I have stricken it out, but the words are still visible; so, read as you want. My interpretation of the meaning of this reading will not dwell on this point of address.

In the first five verses there are only three capitalized words. A capitalized word is divinely elevated in meaning, which makes it be relative to Yahweh. The second and third capitalized words as “Christos” and “Theos,” which translate as “Christ” and “God.” Those two words are easily recognized as divinely elevated in meaning, being relative to Yahweh. The first capitalized word begins these five verses; and, it is “Ou,” translating as “Not,” which makes it difficult to see how that is divinely elevated and relative to Yahweh. For that reason, the NRSV has changed that word to a simple third word, in the lower case, transforming verse one to begin, “I do not.” That (like adding “and sisters”) is not what is written. A capitalized “Not” beginning these verses becomes divinely elevated and relative to Yahweh as Him speaking through Paul, telling true Christians what “Not” mistakes to make … if one wants to be a “Christ” and please “God.”

The first thing Paul was led to lead true Christians to “Not” be was “ignorant.” In his use of the Greek word “agnoein,” which translates as “to be ignorant” or “to not know,” To multiply a “Not” times a “not” means two negatives yield a positive; so, Paul is making true Christians “know” what should be “known.” This makes the word “ignorant” be less about being unknowledgeable (because of stupidity, illiteracy, brain disease, etc. biological excuse) and more about pointing out a basic fact that people choose to “ignore.”

Now, the use of “brothers” (like I said prior) has little to do with picking out all the male folk in a social gathering, ignoring all their wives. Like I said, it is a divine statement of relationship where all true Christians are Spiritually married to Yahweh and thereby reborn as His Son. Because all souls become Jesus reborn (guys and gals alike), all are “brothers” … as all are souls made Sons by the soul of Jesus being resurrected within. That is then why Paul used “brothers,” before speaking about “the fathers of us all” [literal translation into English] or “our ancestors” [as the NRSV translates]. All of the following verbiage about a “cloud,” going through “the sea,” and being “baptized” by Moses makes those who are ignorant of what “brothers” means think Paul was writing a letter to only male Jews in Corinth. He was not; and, that demands one understand why.

Paul’s legacy was his evangelism to both Gentiles and Jews. Thus, for the truth to be written in a letter, the ancestors that were “the children of Israel” has to be seen as the truth of the meaning behind the name “Israel.” Paul was making it known (to not be ignorant to this history) that the “cloud, sea, and baptism” references were not simply a large group of blood relatives walking where all that was. Instead, their souls had all be led to marry Yahweh (the Covenant agreement) and become Spiritually elevated like Moses. The ‘lineage’ that connects all true Christians to that history written down is that which lets one know those references were spiritual, not physical. That means “brothers” is a word of spiritual relationship, not physical.

When Paul wrote that this spiritual connection to the past was the same as the true Christians in Corinth had experienced, he was saying that was because they “all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ.” [NRSV] The “same spiritual food” is the insight of Yahweh’s teachings [transcribed later onto scrolls as orated by Moses]. The “same spiritual drink” is the encompassing presence of Yahweh’s Spirit – His everlasting waters. To “drink from the spiritual rock,” which “was Christ,” says all the ancient true Israelites were filled in the same way, each with the soul of Yahweh’s Son [Adam] within, due to their “Anointment” by Yahweh [becoming a “Christ”]. Here, it is vital that one ceases reading “Christ” as if it is the last name of Jesus; because that will only make the “ignorant” scratch their heads and wonder, “How did Jesus get back that far in history?”

When Paul then reminded those who were recently transfigured into true Christians the stories of the Israelites following Moses in the “wilderness,” the reminder focused on telling them, “God was not pleased with most of them, and they were struck down.” [NRSV] In that, Paul wrote the word “katestrōthēsan,” which better translates as “they were overthrown,” implying “they had laid low.” This is not a statement that Yahweh went about killing wayward Israelites willy-nilly, as much as it is a statement that says (unlike physical bloodlines) spiritual brothers are not born from sexual intercourse between a man and a woman. This says it was the ministry of the first true Israelites to teach their children to eat the same spiritual food, drink the same spiritual water, and welcome into their souls the same spiritual drink that is the rock of the Christ. Feeding them physical food, giving them physical water, and showing them where water springs from a rock in the ground is not a guarantee of a Spiritual transformation. Thus, true Israelites gave birth to human beings that were not true Israelites, but those who “had laid low.”

Verse six then begins with the capitalized word “Tauta,” which is the plural word stating “These.” That is divinely elevated as a continuation of those who had not pleased Yahweh in the wilderness, because “they were laid low.” That means Paul’s word “These” is a reflection of “Those” who claim ancestry to Yahweh, as ‘children of Israel,’ through bloodline, not Spirituality. Paul then followed that word with “now,” to point to the fact that the failures of the past have not been corrected. Following a comma mark, Paul wrote: “models of us have been born,” saying the bloodline of sin leads to brothers and sister of sinful ancestors being a legacy of sinners always being born and reborn.

In verse seven, Paul wrote: “Do not become idolaters as some of them did”. [NRSV] In that, the Greek word “eidōlolatrai” means “image worshipers,” implying “those who serve idols.” This is most important lesson to learn, as modern Christians read “idol worshipers” and think of the Hindu praying before large statues of multi-armed creatures. This is then seen in Paul referring to Exodus 32, where the fearful Israelites cast a golden calf as an idol and worshiped it. All of that certainly fits the terminology of “idol worshiper,” but when one ponders the truth of “image worshipers,” it does not take much to see how most people claiming to be Christians ‘worship’ sports stars, actors, musicians and singers, politicians and social culture leaders (to name just a few of the “images” commonly mass-“worshiped.”)

A greater problem (after denial is easily an excuse to reduce the terminology from “worshiper” to fan or enthusiast or partisan) is self-worship, where many industries make huge profits by pandering to the lusts of brothers and sisters to look forever younger (than actual), through cosmetics, pharmaceuticals, clothing, medical procedures … on and on and on. This is the same root cause of the fallen Israelites in the wilderness behind Moses, as well as the root cause all those fallen, when Paul lived, who called themselves Jews. AND, let us not forget to project into their future, to all people today (and forever) who call themselves “Christian,” when being a “Christ”ian means eating spiritual food, drinking spiritual drink and being filled with the rock of a “Christ” (Jesus reborn).

When Paul quoted Exodus 32:6, which he began with a capitalized “Ekathisen,” meaning “[They] Sat down,” the divinely elevated meaning of that word says the Israelites “had been Appointed” to be true Israelites, with the teachings providing the plan for eating and drinking spiritually, so their souls could rise up and rejoice servitude to Yahweh [like all angels do]. However, that “Appointment” or “Seating” was from a position of having “laid low,” so they ate physical food, drank physical drink, and then went about their normal sinful business, “playing.” There, the word “paizein” means “to play,” inferring “as a child.” Being childish is then a negative usage, saying the serious nature of faith should not be taken as a game or sport. That is being “ignorant” of the truth.

Back on the last Sunday after the Epiphany, the reading for the Old Testament came from Exodus 34, which was telling of Moses coming down from the mountain a second time, bringing replacement tablets for the one he broke in disgust because he saw the ways of the Israelites. At that time, I wrote my feeling that this “second “Law” was not a reality to Moses and Aaron, but a prophecy of coming times, when Jesus would come down with the New Testament. By then all Laws had been broken, with all ‘Promised Land’ given up in that divorce. When that concept is seen, then Paul writing “These now” is his saying the fulfillment of that prophecy commanded to be written by Moses is seen forever, when people pretend to worship Yahweh, but really worship self-pleasures.

People tend to love Halloween and Mardi Gras, more than the boring stuff that leads to eternal salvation. *Carpe diem*! I think that is called.

In verse seven, Paul is shown to have written: “We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day.” A literal translation better presents the truth of this verse. The verse literally states: “but not should we commit sexual immorality [fornicate] , according to the manner in which certain ones of the same committed sexual immorality [fornicated] , kai fell down to one day twenty three thousand .” In this, the number “twenty-three thousand” becomes an erroneous figure, as there is nothing in the times of Moses when that specific number of fallen Israelites died. Because that segment of words is led by the word “kai,” giving importance to the truth contained to follow, the figures “twenty” and “three” become the truth of two episodes, both telling when a failure to follow the Laws of Moses led to deaths. That historical text needs to be reviewed.

In Exodus 32, after the quote stated by Paul, verse 28 then tells: “and fell from the people day that , about three thousand men .” That accommodates the “three” to which Paul referred. However, In Numbers 25, after telling of the immorality of the people with the women of Moab, verse nine tells of the punishment that came by plague: “and were those who died in the plague four and twenty thousand .” This can justify the use of “twenty” by Paul, as the number relative to both “twenty” and “three” is “thousands” dying “in one day.”

This mixture of Israelite history says “idolatry” is more than worshiping some external image. The external image becomes the lure of the flesh, tempting it to break free of self-will that restrains physical lusts, leading the soul to give-in to external influences and sin. That becomes a statement of “[They] Sat down” as proposed worshipers of Yahweh, but “rose to play” like wayward children. The word translating as “to play” can mean to make “revelry.” Both “revelries” that come from eating fat and drinking wine [drunkenness] and being enticed to fornicate when foreign women flaunt their physicality in one’s face, says “nakedness” is to be avoided; and, nakedness is how Noah became after getting drunk once.

When a passed out drunk Noah was in his tent naked, two of his three sons refused to look upon his “nakedness,” while son Ham looked. Ham was cursed simply for looking upon his father’s “nakedness,” thereby Ham’s lineage “fell down” and was insignificant as far as the Biblical history is developed after that. In Exodus 32:25, when Moses came down the mountain to see the wickedness of the people, it is written: “and saw Moses the people , that unrestrained were ; for had not restrained them Aaron , to derision arisen their enemies .” The words translated as “unrestrained” and “not restrained” means “make naked.” Thus, Exodus 32 says when the people “arose” or “made revelry,” they were so drunk on wine that they began dancing naked … and nakedness has a natural way of leading to sexual immorality.

In verse nine, Paul wrote, “but not should we test this Christ , according to the manner in which certain ones the same tested , kai under this of serpents were destroyed .” This is another example of “testing the Christ” that makes one’s soul be related to others of the same “Christ” “Appointment” made by Yahweh. In the Exodus 32 story of the Israelites falling and going to a fallen Aaron (none of that really happened then), we read of Yahweh somehow finding out about all that was going on at the base of the mountain. Of course, that story is written for childish minds, as Yahweh knows all, at all times; but the point of that notification should be realized as it came as a voice that said, “Hey Dad, there is some sexual immorality going on down below that you should know of.” The one taking that message to Yahweh was the “Christ,” which is Yahweh’s extension into a soul in human flesh [i.e.: Adam-Jesus].

While the “test” of Moses and Yahweh led certain Israelites to rebel, so they got bitten by poisonous serpents and died, the metaphor of the “serpents” are the “Christ” being fallen in those who were only pretending to be Yahweh’s wives. The “serpents” are then metaphor for the demon spirits that love to invade a soul and turn it away from Yahweh. These are then the bridesmaids who could not keep oil in their lamps. They are like the goats that thought they were doing good by claiming to believe in God and Jesus, but never came to know Yahweh in marriage, nor give birth to His Son within their own souls. The “test” of the “Christ” is what Lent is about, because Yahweh knows the hearts of all who say, “I love you God.” Many are still in love with themselves and are only pretending to give up self-worship. They love the nakedness of human flesh and how it tingles when drunk on wine.

In verse ten, Paul then wrote, “and not are you to grumble , even as certain ones the same grumbled , kai perished by the destroyer .” In Numbers 16 is told the story of Korah and two hundred fifty supporters of his, who felt their duties in the Tabernacle denied Korah an equal status with Aaron, as High Priest. They mounted a rebellion burning incense in censers, which led to Yahweh opening the earth and swallowing them all (burning them to death). This led to mass revolution, where the people “grumbled” mightily. That contempt led to 14,700 dying by plague [Numbers 16:49 says: “and were those who died in the plague four ten thousand and seven hundred”]. When Paul wrote about this, the high priest and his Sanhedrin had rebelled and were no longer of the Levitical lineage [Herodians]; so, Numbers 16 reflects a future rebellion that can then be seen as a prophecy of the earth opening up and swallowing the Second Temple.

Verse eleven then repeats the use of a capitalized “Tauta,” again meaning a divinely elevated “These” – of Israelite history. Paul also repeated the following, “These now models having come to pass to others , [those stories] were written now advantageous for a warning of ourselves , into which these ends of those spans ages of time are these arrived .” This says, “If it has happened before, it can happen again.” The punishments for past mistakes become the promise of punishments for all subsequent similar mistakes. It says Scripture is not to read to figure out how to pretend to act, because pretenders will always be tested by Satan and proved to be failures in their souls’ commitment to Yahweh. There can be zero souls allowed eternal life, when they bow down before the altar of self-worship. The span of “ages” says one’s commitment to Yahweh includes “now,” and one is uncommitted if “now” is like it was for “Those.”

In verse twelve, Paul then began with a capitalized “Hōste,” which translates as “Therefore,” which is a divinely elevated statement about the cause and effect relative to a soul. This word continues Paul’s saying the times of the past had then “arrived” and the future of one’s soul is based on one’s past actions, relative to the present. If one’s past includes revelry in nakedness, fornication against the Law, and grumbling about being restricted in any way (as if Yahweh is forcing one’s soul to seek eternal life, not damnation), then it is foolish to expect anything other than a plague to befall one. That will be the mortality of death promised. Death without salvation means reincarnation (to start from scratch again) or worse (self-sold into eternal slavery to Satan … not fun).

The rest of verse twelve then says, “Therefore this appearing to stand upright , let him [or her] take heed , lest it [a soul] falls .” In that, the use of “dokōn,” which I have translated as “appearing,” can also mean “thinking” or “having an opinion.” That usage boils this down to using a ‘Big Brain’ to pretend how to act Christian, when there is no “Christ” poured out upon one’s soul. One “thinks” what would Jesus say that will grant me a conditional favor to do as I please; and, as a return favor to Jesus, I will then give some money to the Church that condones my indulgences. That is what Paul is writing this letter for – to warn the pretenders that like to ‘hang out’ with true Christians, following them around, pretending they will be able to get through the gate to heaven when their time comes, as tag-alongs. They fall into the category that says, “The best laid plans of mice and men go astray.” Brains are the gateway to demonic possession.

Verse thirteen then has Paul writing, “testing yourself not has taken hold of ¸ if not human ; faithful now this God , who not will permit yourself to be tested beyond what ability you possess , except will make , together with this trial , kai this outcome , this to be able to endure .” This says that a soul (“yourself” = your soul) is tested to see if it is “not” one that “has taken hold” of Yahweh’s Spirit [His “Christ”] in divine union. If the result of a test is “not taken hold of,” then one is “human,” and humans only possess a soul for animating their flesh. When one passes the test of “faithfulness” (commitment in divine marriage), then “this God” will prove to be one’s strength in a test. It is the presence of “God,” through His Son (the “Christ”) that will prevent any test from exceeding the power of the Spirit one’s soul “has taken hold of.” Anything beyond that “ability” [such as casting out Satanic spirits in others] will be a special talent allowed by the Father to the Son, so any damage collateral done by Satan will be “endured.” Thus, Stephen was able to forgive his murderers, because the Spirit made his suffering temporary.

As a reading selection for the third Sunday in Lent, it obviously focuses on the purpose of testing. When it should be clear that all liturgical seasons are making Scripture be oneself looking within oneself for spiritual strength; so, one should see Lent is not about Jesus spending forty days in the wilderness. Lent is about oneself being tested for faithfulness to Yahweh. It is not a test of one’s brain. It is a test of whether or not one has been blessed by Yahweh’s Anointment, so one truly is a Christian. This reading makes it clear that being “human” means doing everything that one can to satisfy self-concerns, rather than fully submit one’s soul into service to Yahweh.

Paul’s reminder of the sins of the Israelites says, “If they did it, it can happen to your soul as well.” There can be no pretenders pass the test of faith. That is a very loud message that holds its value today, when the sexual immorality of homosexuality, adultery, grumbling, and anything else human is condoned in pulpits throughout the Episcopal Church. This lesson points out with clarity that one does not sit down in the Episcopal section of Heaven (en masse). Proving one can wait out forty days as a group supporting sins together, each watching the back of another, is one of those games children play. Groups are not given entrance into eternal salvation … which is the lesson Paul reminded the “brothers” not to be “ignorant” of.

Language, Luke, Teaching

Luke 13:1-9 – The test of producing good fruit or being destroyed

December 29, 2025 R. T. Tippett Leave a comment

At that very time there were some present who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices. He asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did. Or those eighteen who were killed when the tower of Siloam fell on them–do you think that they were worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did.”

Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down.'”

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This is the Gospel selection to be read aloud by a priest on the third Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will be preceded by an Old Testament reading from Exodus, where is written: “Then Yahweh said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.” That will be followed by Psalm 63, which sings, “For your loving-kindness is better than life itself; my lips shall give you praise.” That will then lead to a selection for Paul’s first letter to the Corinthians, where he warned: “We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. We must not put Christ to the test, as some of them did, and were destroyed by serpents. And do not complain as some of them did, and were destroyed by the destroyer.”

The point of this reading is fairly clear to me. The only confusion comes from the listing of specific events that historians are unclear on, as to when they happened. The historian Josephus did not record anything that says when (or if) these events happened. All that needs to be grasped from verses one through five is some Jews died, some by punishment thought to be unjust or inappropriate and some died by pure accident. All were Jews that died. Thus, the causes of their deaths were irrelevant to Jesus, because death comes to everyone; repentance prior to death is then the point Jesus would address in his parable.

There is some commentary about the focus put on “Galileans,” where this is believed to have been associated with an historical character named Judas of Galilee. He is said by Josephus to have been one of the founders of a “fourth sect” (other than the Pharisees, Sadducees, and Essenes) that led to the revolt that caused the Temple of Jerusalem to be destroyed. In 6 A.D. (or “CE”), he led a protest against the taxes in Judea proposed by Quirinius. Judas and his followers threatened Jews who paid a Roman tax, because God was the only ruler over Israel. That would certainly have led to some rebels being rounded up (Galilean followers of Judas) and executed, near or during the Passover festival, just to make a Roman point that God was not a very strong ruler that cared about tax money, like Rome and Caesar were.

If this was the event referred to in these verses in Luke’s Gospel, then this says the Jews harbored grudges long after the fact (roughly twenty years after). It is possible that Jesus was not in Galilee when that execution took place, having left for his travels east before that rebellion took place. This would mean he was told that it was this zealous sect that brought shame on the other Jews, because their “blood mingled with their sacrifices.” The embarrassment of some Galileans being killed during the time remembering the Passover being when Israelites were not killed by Yahweh would reflect on how God would have been less pleased with their festival’s outcome then. To bring up that old event as reason to confront Jesus would say that these Jews bringing up ‘ancient history’ were doing so because Jesus was seen in a similar light to them. It was a reminder to Jesus about what happens to those who threaten punishment to Jews who obey Rome. That suggestion says Jesus was bringing back old memories of zealots who had likewise said God is the only ruler of Israel.

If that is the case, then Jesus’ question about those long dead makes more sense, as it projects the wrongs of the past onto the wrongs of the present. Because Jesus was known as being from Nazareth, in Galilee, he was thought to be ‘messianic,’ therefore a rebellious leader. His being told of an old event, one relative to what the Romans do to rebels from Galilee, means they saw Jesus as being anti-Roman, more than pro-God. When he then asked in response, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans?” he was pointing out how many sins always go unpunished. The use of “worse sinners” implies all in Galilee were sinners, just not executed by Rome for their sins. Jesus, therefore, was not promoting rebellion against Rome, but compliance to the Laws that actually made Jews be true Israelites.

It is important to see that Jesus was much closer to the philosophy of the Essenes, than he was to the other sects. He was constantly being challenged by the Pharisees and Sadducees, because his views did not agree with the errors of logic they defended. It would be in the Essene Quarter of Jerusalem that the Passover Seder meal (Jesus’ last supper) would take place, with an empty room in pilgrim-packed Jerusalem being due to the Essenes not observing the Passover festival in Jerusalem. They held their festival around their temple built on Mount Carmel, only ten miles from Nazareth. It is quite possible that Judas of Galilee was an Essene priest who was against the Temple in Jerusalem supporting all Roman taxes. For that reason, Jesus would have been thought to secretly be an Essene (or a zealot), which was why this suggestion of Jewish blood “mingling with their sacrifices” is a threat posed to Jesus (as it certainly is somewhat prophetic).

After Jesus made his point by asking (in essence) a rhetorical question, his saying, “No, I tell you; but unless you repent, you will all perish as they did.” From this statement it can be gathered that Jesus was speaking to other Galilean Jews, most likely around Capernaum, where Jesus lived when not on the road. After having made his name be known in Jerusalem, the ‘spies’ of the Temple were regularly dispatched to Galilean synagogues to gain reports of any possible threats to their firm control over the Jews in that region. To tell those who had just suggested to Jesus that he could end up dead if he kept rocking the boat of complacency; that they were sinners – no better no worse – like those they called out as sinners, Jesus next said without repentance “you all will perish as they did.”

In that, Luke wrote the Greek word “apoleisthe,” which is the second-person future form of the word “apollumi,” which has been translated as “you will perish.” The actual translation of “apollumi” is “to destroy, destroy utterly,” implying in usage, “I kill, destroy” or “I am perishing (the resultant death being viewed as certain).” (Strong’s) This must be seen as Jesus predicting Jews who are unrepentant will be destroyed, put to death, executed, killed, in the same manner the rebels were executed by Roman means; and, this means “perish” is not some ‘die in your sleep at peace with God’ natural prediction of mortality. The implication (which becomes clearer in the parable) is a higher authority than Pilate – a Roman governor in a conquered land – or Caesar in far away Rome. Without repentance to Yahweh, Yahweh will administer much more severe punishment than killing a few rebel before or during Passover for ‘shock value.’

To make that point stronger, Jesus then spoke about a reported incident where eighteen Jews died in an obvious accident, where “this tower this Siloam” seems to have collapsed or fallen in some way.

Again, historically speaking, there is nothing recorded about a tower accident near Siloam, where eighteen Jews were killed. The pool of Siloam is where Jesus healed the man born blind, as told in John’s Gospel (only). One can only assume that is the place being referenced, because Jesus did not mention a pool. Because David built walls around his city, it is possible that some earth tremor caused a tower along the western wall of the City of David, close to the pool of Siloam to become weakened. Perhaps the Romans were preparing some repairs to shore up the weakness, when it suddenly gave and collapsed, killing people who were close to that tower. Some might have actually been workers, but some could have been preparing to enter the pool. All that can be gathered from this statement by Jesus is it is a true event that was recognized. However, what could have been missed in the conversation is the meaning of the word “Siloam,” which is capitalized and thus has divinely elevated meaning.

The word “Siloam” is Greek, which pulls from the Hebrew “Shiloah” (from “shalah”), which means “to send out or let go.” According to the Wikipedia article on the Pool of Siloam, the following is stated: “The Pool of Siloam was the starting point for pilgrims who made the annual pilgrimage to Jerusalem, and where they ascended by foot to the inner court of the Temple Mount to bring their sacrificial offerings. The Pool of Siloam was used by pilgrims for ritual purification before visiting the Temple enclosure.” This would mean the pool was given a name that became a starting point, from which ritual sacrifices would be “sent out” or “let go” to Yahweh. Still, the divine elevation in the context of what Jesus said says the true sacrifice is a soul that has been “sent out” or “let go” back to Yahweh at death. This also ties in with the parable told next; and, the number of people killed becomes symbolism to consider.

In the Greek text written by Luke, there is a mark that connects the words “ten” and “eight.” The mark looks like this: “‿”. Without that mark connecting the two, ten would have to be considered meaningful, separate from the meaning of eight. The connecting mark still draws from two numbers, such that the number “ten” becomes symbolic of a level higher than normal life, which becomes a divine elevation of a soul. A “ten” becomes reflective of the difference between a common Gentile [a 1] and a Jew devoted to Mosaic Law [a 10]. To then connect “eight” to that elevated level, as “eighteen,” this becomes numerologically a “nine,” as “one plus eight,” where the “one” is a “ten” reduced by adding “1 + 0” to yield “one.” The number “nine” reflects “finalization,” which death normally represents. However, as “ten connected to eight,” the “eight” reflects death (going to a higher realm – 10) when one is still fit and able (8). That says they were not Jews who were at the pool seeking to be healed from some malady or deformity; but, instead, they were able-bodied Jews who were unlucky and at the wrong place at the wrong time.

Because they were most probably devout believers, they were still sinners [another story from metaphysics]; so, they died as sinners, not saints. Premature deaths are then lessons to teach the kiddies: You want to serve Yahweh now, because you never know what bad things can happen in the future, where plans on serving Yahweh not realized make one the same as a Gentile who does not serve any gods either.

When Jesus finished reminding those who had confronted him of the specifics of an accident that killed eighteen Jews, he then asked (rhetorically), “Do you think that they were worse offenders than all the others living in Jerusalem?” That question says all eighteen Jews who died were “offenders,” where the Greek word written is “opheiletai,” meaning “debtors,” implying “sinners.” Jesus said everyone “dwelling in Jerusalem” were “sinners” or “debtors” to Yahweh; so, Jesus asked those before him to “think” if death was how Yahweh punishes sinful people.

Just as he asked them to “think” about the “sinner” Galileans from past history were plucked from a larger group of “sinners,” that selectivity means their deaths were manmade, not punishment from Yahweh. To then suggest they “think” the same manmade cause applies to accidents again supports the reasoning [something philosophies are known for] that everyone dies soon enough for Yahweh. He has no reason [that word again] to kill anyone because they sin. The whole point of being His chosen people [not Gentiles] was to be models of righteousness. So, Jesus wanted religious philosophers to “think” about the only reason Jews could “think” they were better than anyone else in the world.

Again, as a rhetorical question, Jesus answered his own question before anyone else could. He said, “No, I tell you; but unless you repent, you will all perish just as they did.” Here, Jesus has linked sinners in Galilee with the sinners of Jerusalem, which in effect says all Jews living in Galilee and Judea were sinners (for the most part), because none of them were zealous about their religion, to the extent that they admitted they were sinners and sought to live righteous lives, according to Mosaic Law. Certainly, that was what Jesus was promoting; but his rebellious focus was less about following a single leader to ruin (a leader who like all the other leaders failed to understand the ‘how to’ of the Law). It was promoting all individual Jews admit their shortcomings to Yahweh and fully submit to Him, so they can see what they were all doing wrong. To accomplish a righteous state of living, one needs to do less thinking and more doing what Yahweh says.

This then leads to the parable of the man who had a fig tree planted in his vineyard. That says the man is a landowner of means, who has a “gardener” who cares for the vineyard and this one fig tree. Right off the bat, one needs to realize the landowner is Yahweh. The “gardener” is His Son Adam (whose resurrected soul is in Jesus). Here, it is important to recall how Mary Magdalene mistook the soul of Jesus as “the gardener,” which needs to be seen as her seeing Jesus as his soul’s projection of originality [from the Garden of Eden], rather than the Jesus she knew from her marriage to him. Thus, it becomes important to see the Father has made the ‘executive decision’ to plant one fig tree (Adam-Jesus) in a world of grapevines (those who live righteously), where the name of the “vineyard” is Israel Acres.

Now, the symbolism of the “vineyard” is all of Israel, which was all of the twelve tribes being dispersed over all the regions. The one fig tree can then be symbolic for the kings and leaders of the Tabernacle, which began with David being planted in Jerusalem. In 1 Kings 4:25 is written: “During Solomon’s lifetime Judah and Israel, from Dan to Beersheba, lived in safety, everyone under their own vine and under their own fig tree.” In Zechariah 3:10 is written: “In that day each of you will invite your neighbor to sit under your vine and fig tree,’ declares Yahweh of hosts.” In Micah 4:4 is written: “Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid, for Yahweh of hosts has spoken.” All of this speaks of the duality of heart and soul, as having become the fruit of a Yahweh elohim. A true Israel is that.

When the vine part of a vineyard is then the religion, where everyone has been given the Law as one’s stake in the ground, and its fruit is the children born that are expected to follow the Law, the fig tree becomes the one that takes the position of a Patriarch, a Prophet, or a King that reflects the resurrected soul of Adam-Jesus as its fruit. Everything in the vineyard is then dependent on the one fig tree to produce good fruit and not be barren.

In the reality of fig trees, they usually do not begin producing figs until they have lived five seasons. Not all fig tree will produce figs. Once a fig tree begins to produce fruit, it will only do that for about thirty-five years, at which point it will become barren (from old age). Thus, the willingness of the “gardener” to tell the “landowner” that the full time allowance for fruit production to begin is still a season away says the fig tree will not be cut down prematurely. [There will be no executions or accidents forthcoming unnecessarily.] However, once the time has come for it to produce good fruit or be “let go” [“shalah”], it will be cut down if it does not produce. [Natural death leading to Judgment by the Father.] This becomes a parable about Yahweh sending His Son as the gardener, who knows a good way to promote good fruit production is to throw some dung around the roots of the leaders of the Jews [the truth of the ‘decomposed’ Law], to see if this next phase means they will produce good fruit.

The “dung” or “manure” [from “kopria“] has to be seen as the Law, the Psalms, and the Prophets, which has to become digested and processed so it becomes fertilizer for the soul. The producer of this “dung” is a Yahweh elohim, where the soul of Adam-Jesus has resurrected within the soul of a repentant sinner, so the truth of all Scripture is known [not reasoned]. This encounter where Jesus was spreading a load of truth upon a barren fig tree, that truth still had not been broken down (spiritually) and absorbed in the root system of inner knowledge [a Yahweh adonay]. The brains of human beings are like the leaves on the trees, which are useful half the year, but then absent the other half. The soul needs to know the truth of the Word, which is then seen in the metaphor of “dung.” The leaders of the Jews were not absorbing their manure very well at all.

The ’moral’ of this story is not that Jesus is the fig tree. He is the gardener. The fig tree that was the Temple of Jerusalem would be cut down when the second revolt of the Jews against Rome led to that destruction. The new fig tree planted in its place would be the Apostles and Saints, who would produce the good fruit of Christianity. The problem those to whom Jesus spoke (and we never know who they were specifically) was they did way too much “thinking” and still could not figure out why they were placed into Yahweh’s vineyard. They were too concerned with old news of failed attempts to displace Rome; so, their minds were set on serving Rome (not Yahweh). All that thinking led them nowhere. They could not see the value coming to their souls from serving only Yahweh [repenting], over the values they could find from serving other masters.

As the Gospel selection to be read aloud on the third Sunday in Lent, the lesson should be the test of fruit production. All souls animating human flesh are bound to die. Some deaths will be by natural causes, some from punishments for crimes committed, and some will be because of accidents. Death is inevitable. The test is to commit one’s soul to Yahweh well before one’s soul is released from its flesh (whenever that will be), so eternal life is assured. For that to happen, the test is to serve Yahweh (as His Son reborn) for some significant number of fruitful years (perhaps thirty-five?). The dung that fertilizes one’s ability to produce good fruit is Scripture; but Scripture needs to become digested nutrients that are processed through divine insight. It is easier to reject the dung and do nothing productive. The test is to receive the dung as your chance to live. Otherwise, you will be destroyed.

Joshua, Language, Teaching

Joshua 5:9-12 – Rolling Away the stone of a tragic marriage, so a new marriage can begin

December 29, 2025 R. T. Tippett Leave a comment

Yahweh said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal to this day.

While the Israelites sons of Israel were camped in Gilgal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. The manna ceased on the day they ate the produce of the land, and the Israelites sons of Israel no longer had manna; they ate the crops of the land of Canaan that year.

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This is the Old Testament selection to be read aloud on the fourth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. This will precede a singing of Psalm 32, where David wrote of Yahweh saying: “I will instruct you and teach you in the way that you should go; I will guide you with my eye.” Those will then lead to the selection read from Paul’s second letter to the true Christians of Corinth, telling them: “If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!” All readings will accompany the selection coming from Luke 15, where Jesus told the parable of a man with two sons. In that he said, “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ Then he became angry and refused to go in.”

In these four selected verses, it should be noted that I have restored the proper name of ‘Yahweh,” where the English translation has generalized that name to say “the Lord.” That change lessens the importance of Yahweh and distorts the lesson that comes from the written Word. Also, in two places the Hebrew text clearly states “bene Yisrael,” which translates as “sons of Israel.” The English translation has morphed this into “Israelites,” which (again) distorts the lesson that comes from the written Word. Therefore, I have stricken out “Israelites” and replaced that with an accurate translation. Finally, twice the English translation shows “passover” in the lower-case, which I have left as is, because capitalization makes the word take on a celebration name, as a festival. The lower-case spelling does well to force the reader to focus on the meaning behind the remembrance, where the “passover” recognizes being spared from death.

In the words that seem to simply say, “Yahweh said to Joshua,” the literal translation of the Hebrew can show this saying, “and uttered Yahweh into Joshua,” with that going further, to the meaning behind the name “Joshua.” The same words then translate as this: “and spoke Yahweh towards Yah will save.” Here, the name Joshua needs to be seen as bearing the same meaning as does “Jesus” [an English modification of “Yeshua”] Thus, the man named Joshua is not who heard the Word of Yahweh, but his soul, which was the resurrection of Adam’s soul [a.k.a. Jesus].

What needs to be understood from what Yahweh spoke is the name “Gilgal” means “A Circle Of Stones, A Wheel, A Rolling Away.” This means that when Yahweh said, “this day , I have rolled away the reproach of Egypt from you” it is important to grasp what “I have rolled away” means [transliterate as “gal·lō·w·ṯî,” from “galal”]. To think this means everyone was riding four-wheelers in the wilderness for forty years is missing the point.

Way back when the Easter Sundays were presenting the stories of a risen Jesus, the Gospels told of the women going to the tomb to prepare the body of Jesus for transport, from Joseph of Arimathea’s tomb to the family tomb in Bethany (where they had laid Lazarus’ body, before Jesus raised him) or Nazareth (where Joseph’s body most likely had been lain). The worry the women had was, “Who will roll the stone away for us?” The region known as Galilee comes from the same root verb, meaning “Rolling.” That assumes the terrain has ‘rolling hills,’ but the deeper meaning of “Rolling Away” is the same as Yahweh telling Joshua, “Today I open your tomb and call for you to “Come out!” into your new land.” This means “the reproach of Egypt” says Yahweh has freed the “sons of Israel” from “the shame of being Married to Tragedy” [the meaning behind “Egypt”]. Thus, the “rolling away” is leaving a mother’s womb behind, never to return again; so, the stone of death has been rolled into place, showing the past is dead, while rolling away the stone that blocked a new life … one that leads to salvation.

There is no physical “place called Gilgal.” The statement by Yahweh did not name anything. Joshua wrote as an ‘after the fact’ statement, which translates as: “therefore is proclaimed the memorial of this placement itself circle (of stones) as far as day here.” This says the land of Canaan, which would be encircled by the twelve tribes of Israel, would be where Salvation for the world would begin anew, as a rebirth. Moses had died before the crossing of the Jordan River; but from his death had risen Joshua. So, the wheel keeps on turning, but the transition marks the end of a bad marriage [Egypt] and the beginning of a new marriage, where the truth of the name “Israel” will bring about the promised salvation. Israel is the name of all the people, with Gilgal the name of the land all the “sons of Israel” will “Roll Away” to.

To then be told that “While the sons of Israel were camped in Gilgal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho.” That says the physical location where they “camped” was “in the plains of Jericho.” To then see added to this statement “in Gilgal” [transliterated as “bag·gil·gāl”], this says “Gilgal” was a spiritual presence, with “the plain of Jericho” their physical location. Again, by seeing “Gilgal” as meaning “A Rolling Away,” this says their souls were reenacting their acts of commitment to Yahweh, divorcing their lives as slaves to a human king (pharaoh) and, thus, human ways (sin).

Where we are shown the statement, “they kept the passover in the evening on the fourteenth day of the month,” this says it was the first full moon of the spring; as the “fourteenth day of the month” is half a lunar cycle, with the new year marked by a new moon. The crossing of the Jordan, like the parting of the Red Sea, and the gathering for two weeks is then symbolic of the miracles Moses led, in his challenge to Pharaoh … to force him to believe his God was greater than any god of Egypt. That is when the evening (or “twilight,” when night falls in the Hebrew clock) brings the Sun to set on the western horizon, as the Moon rises in the east. That becomes the timing when Yahweh would “passover” and determine whose souls will be spared death, which is the final challenge that caused Pharaoh to release Moses and the slaves of Jacob’s ancestry.

This is where it is vital to realize there is a difference between “Israelites” and the “sons of Israel.” The Hebrew word “bene” is a plural form of “ben,” meaning “sons,” but also “children” (including males and females, stated asexually). The truth of “sons” is it connects to “Israel,” which is not the name of a human being. In all of Genesis, after Jacob was told his name would be “Israel,” he is still referred to as “Jacob.” The name “Israel” is a Spiritual name, which says “One Who Retains God.” The truth of “God” is the “el” part of “Israel,” means “Who is One of the elohim of Yahweh.” This then means that “sons of Israel” are the souls of others, who likewise are Spiritually elevated into a state of being that makes each soul an elohim of Yahweh. An “Israelite,” however, is a statement of one who lives in a place named “Israel,” and places have no souls that can be elevated to serve Yahweh. Therefore, an “Israelite” is a statement of one who is not a Yahweh elohim (when “sons of Israel” are Yahweh elohim).

When we then read, “On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain,” this is fifteen Nisan. This is the symbolic food of the sorrow felt in Egypt, from having resisted Moses and his powers brought on by Yahweh. Because service to Yahweh demands willing sacrifice, which begins with the blood of the lamb marking one’s doorpost to spare one’s soul, the eating of ritual foods symbolizes the sacrifice of self-pleasures, in order to follow Yahweh’s lead. The “produce of the land” was to be gathered and set in baskets in the Tabernacle, with the days to be counted (fifty) until they were ripe and ready to be consumed. The “unleavened cakes and parched grains” symbolize their test in the wilderness, preparing for their delivery into the land that flowed with milk and honey.

When we then read, “The manna ceased on the day they ate the produce of the land, and the sons of Israel no longer had manna,” that says all souls had been brought to the point Spiritually where they no longer needed a physical production of spiritual food. The land they had been delivered into would provide their souls with the spiritual food they required, in order to continue what Moses had taught them to do. As such, the “sons of Israel” would become the spiritual food – the “manna” – that would be fed to their children and their children’s children, so the “Rolling Away” would continue; and, through the “sons of Israel” others would be taught to submit to Yahweh likewise.

When this reading ends by stating, “they ate the crops of the land of Canaan that year,” the word translated as “crops” is better shown as “produce.” The point being made has little to do with these ‘invaders’ into a new land taking “crops” away from the indigenous people who the “sons of Israel” were told to share the land with. The coming year would be when the “Rolling Away” would disperse the ”sons of Israel” as the “produce” of Yahweh among the people; more importantly the children born within each of the tribes. In this, the name “Canaan” means “Land Of Purple,” where the color purple is symbolic of royalty. This says the ”sons of Israel,” having all become Yahweh elohim, would have introduced themselves to the local people, showing the locals their powers as those Who Retained Yahweh. Still, the name “Canaan” also means “to be brought into synchronicity,” becomes a blending of the mixture of people with the “sons of Israel,” so there was a sharing of the land. This was peaceful during this first year.

As an Old Testament selection to be read aloud on the fourth Sunday in Lent, the lesson of testing should be seen as willing sacrifice for a higher cause. The ceasing of manna means the baby food would stop, as the “sons of Israel” were expected to begin ministry as the priests of Yahweh they were born to become. It says all are expected to become Joshua, who is the resurrection of Adam’s soul within an ordinary soul, so that Lord soul leads a soul to Yahweh’s Salvation. This means the test of Lent is one of being “produce” that provides spiritual food to others, so there is plenty shared on the earth. To become spiritual food for others, one must willingly self-sacrifice and withstand bitter and harsh times, knowing Yahweh will “Roll Away” all that blocks one from achieving eternal life.

Language, Psalms, Teaching

Psalm 32 – The test of true repentance

December 29, 2025 R. T. Tippett Leave a comment

1 Happy are they whose transgressions are forgiven, *

and whose sin is put away!

2 Happy are they to whom Yahweh imputes no guilt, *

and in whose spirit there is no guile!

3 While I held my tongue, my bones withered away, *

because of my groaning all day long.

4 For your hand was heavy upon me day and night; *

my moisture was dried up as in the heat of summer. Selah

5 Then I acknowledged my sin to you, *

and did not conceal my guilt.

6 [5] I said,” I will confess my transgressions to Yahweh.” *

Then you forgave me the guilt of my sin. Selah

7 [6] Therefore all the faithful will make their prayers to you in time of trouble; *

when the great waters overflow, they shall not reach them.

8 [7] You are my hiding-place; you preserve me from trouble; *

you surround me with shouts of deliverance. Selah

9 [8] “I will instruct you and teach you in the way that you should go; *

I will guide you with my eye.

10 [9] Do not be like horse or mule, which have no understanding; *

who must be fitted with bit and bridle, or else they will not stay near you.”

11 [10] Great are the tribulations of the wicked; *

but mercy embraces those who trust in Yahweh.

12 [11] Be glad, you righteous, and rejoice in Yahweh; *

shout for joy, all who are true of heart.

——————–

This is the Psalm to be read aloud in unison or sung by a cantor on the fourth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Joshua, where it is written: “The manna ceased on the day they ate the produce of the land, and the sons of Israel no longer had manna”. That pair will precede the Epistle selection from Second Corinthians, where Paul wrote: “From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way.” All will accompany the Gospel choice from Luke, where we read, “All the tax collectors and sinners were coming near to listen to Jesus. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” That led to Jesus telling them the parable known as “The Prodigal Son.”

This is a psalm of repentance and thanks for the sincerity of one’s heart being acknowledged by Yahweh, granting one the blessing of marriage to Him. Following a reading from Joshua, where the ritual recognition of the sorrows of past lives have been shed, with eternal life granted those ‘firstborn’ wives of Yahweh, the festival of Passover symbolizes repentance. The freedom from bondage, where “Egypt” means “Married To Tragedy,” says confession and repentance have granted one’s soul a divorce from the addictions to a sinful world. It is then that cleansing that prepares one to be tested (forty days or forty years), before one’s soul agrees to the marriage vows (the Covenant) that brings about a Marriage To Happiness. This should be understood while singing this song during the season called Lent.

One will note that I have made some changes in the text above, which the NRSV has produced for the Episcopal Church to recite. The Episcopal Church has made amendments to the NRSV translation, such that David three times wrote the word “Selah” at the end of verses. The NRSV recognizes that presence, but the Episcopal Church rejects that word. Also, the NRSV shows this psalm to be eleven verses in length; but the Episcopal Church has divided verse five into two verses, which changes the numbering of all verses after, making this song appear to be twelve verses. In all cases, I have returned “Selah” in bold type, as well as correct the verse numbering in bold type, within brackets. Finally, four times the NRSV and the Episcopal Church have denigrated the name “Yahweh” to a generalized “Lord,” which is not what David wrote. If one does not know the name “Yahweh,” then one’s “Lord” is one’s lonely soul or some demonic “god.” To help readers come to know “Yahweh,” I have restored His name in bold type.

I prefer a literal translation, taking the Hebrew and translating that into English, over the flowery greeting card translations that are so popular, but largely missing the depth of insight David intended one’s soul to intuit when singing his divinely inspired songs. Therefore, I will present these verses in a literal translation and then interpret the meaning that comes from those words written.

Verse one is identified in the introduction as a “contemplation.” The NRSV calls this a “Maskil.” The Hebrew root used is “maskiyl,” which means “a hedge.” Strong’s Exhaustive Concordance says the word comes from “sakal,” which means “instructive.” Anther source says “maschil” refers to “a poem, song, which enforces intelligence, wisdom, piety, q. d. didactic; which is true of every sacred song, not excepting Psalm 45, where everything is referred to the goodness of God.” [McClintock and Strong Biblical Cyclopedia] There are several psalms that are identified as “contemplative,” where other sources are sited as the influence of David. This song is “contemplative of David” [a name meaning “Beloved”], so a literal translation is best (in my opinion) to “contemplate,” rather than some translation service’s paraphrases.

Following the introduction, verse one literally translates into English to say: “blessed carried away transgression , covered sin .” In this, “blessed” states the presence of “happiness,” where one should intuit this usage is not focusing on a human state of emotions, but one that is spiritual. This means one’s “happiness” comes from Yahweh, which is the true way one becomes “blessed.” This joy is then said to be “carried away” or “lifted off of” or “taken from,” with that Hebrew word combined with the following word that says “transgression” or “rebellion.” Because the Hebrew word “pe·ša‘” is in the singular number, this sings of one’s own direction that leads to “transgression” or “rebellion” having been removed. Because one’s soul is the “transgressor” or the “rebel,” that which has been “carried away” is the inability to cease from kneejerk reactions to outer (worldly) influences, which cause one’s soul to allow one’s body of flesh to act out irresponsibly. When the second set of words says “covered sin,” where that can also mean “hidden or concealed sin,” this is not burying one’s past sins. Instead, it means the influences to sin have been made so they are no longer an influence. Once those motivations to “sin” are “covered,” then they will have no effect or affect on one’s soul; so, one’s body of flesh is no longer led to act sinfully. That ability to no longer see external lures is the spiritually “blessed” state that David was celebrating.

Verse two then repeats a beginning that says “blessed,” with the English translation following adding, “man , not he thinks Yahweh he who punishment for iniquity ; and nothing in whose breath treachery .” Here, “blessed adam” needs to be read from the Hebrew “’aš·rê ’ā·ḏām”. While “adam” can be read physically as “man” or “mankind” (to satisfy the egos of women), the word “blessed” must still be seen as a spiritual presence, coming from Yahweh to sincerely repentant souls. Thus, “adam” becomes the inner source of the “happiness,” as that is stating how marriage to Yahweh has brought the soul of His Son (a.k.a. Adam-Jesus) into one’s soul. This then connects to the Hebrew word “ruach,” meaning “spirit, breath, wind,” which is not the basic “spirit” of a soul breathed into a body of flesh at birth, but the divine “Spirit” that comes with “Adam’s soul.” It is then that inner presence that “conceals sin,” because this divine Son will not be swayed by anything treacherous [“nothing in whose soul has this Spirit will fall prey to treachery”]. When David sang, “not he thinks,” this is how “sin” is “covered,” as the Big Brain is what always leads a soul to follow sin, so the flesh of a brain leads a soul astray. Therefore, “Yahweh” takes control over “he who punishment for iniquity.” That sings of a debt that is due from past “transgressions; and, those sins can only be avoided through sincere repentance, begging Yahweh for forgiveness.

Verse three then begins with the statement, “because I kept silent wore out myself”. In that, the Hebrew root word “charash” can imply “silence,” but the core meaning is “devise,” as well as “to cut in, plow, engrave.” Again, realizing the need to “contemplate” these words of wisdom from a spiritual perspective, David is channeling the soul of someone whose sins have been “covered over,” for some extended period of time. While the same words written can be read as “silence grew old my bones,” this becomes a physical image that does not meet the spiritual meaning needs. This means the truth is the way a soul will “devise” ways to justify one’s sins, so there would be no need to confess any wrongs, by making wrongs right, through semantics. This begins a series of lies that eventually keep one from remembering what lies have been told, so one does not expose oneself as a liar, by lying about a lie. It is this deception that “wears out oneself,” with the Hebrew word “estem” meaning “bone,” but also “substance” and “self.” To then see a “self” as a basic “soul,” the lies bring the “soul” to the point when death seems much closer than ever before; and, that leads one to feel the weight of guilt that leads to repentance.

In the remainder of verse three, David wrote: “through my groaning , all the day long .” This says the “self-soul” felt the guilt more and more, day by day. It was “crying” that it had dug a pit too deep to ever be able to escape. The aspect of “day” means the light of truth was exposing all of one’s lies to one’s soul. The light of “day” would not stop, causing the guilt to mount daily. This, again, is the guilt one must feel, before one can sincerely repent.

Verse four then continues this begun in verse three, singing: “that by day and night was to be heavy upon , it overturned my moistness ; into the drought of summer .” This is then followed by the word “selah,” which means “to lift up, exalt.” This then sings of the weight of guilt that was the light of truth exposing one’s transgressions, which turned into the darkness that knew no way to escape the trap one had set for one’s own soul. To have one’s “moisture overturned,” that says dryness set in and one’s soul became without spiritual drink. The “drought of summer” is when no spiritual rain has fallen to wash the sins away.

Verse five is then the long verse the Episcopal Church decided to make into two verses. It also ends with David writing “selah.” Verse four sings of the burden and dryness of sin. To conclude that with a word that places emphasis on a musical pause means to reduce one’s “contemplation” to a physical understanding only. To see this in spiritual terms means to see the only escape from such a ‘weighty” misery is through Yahweh, where one is “lifted up” and “exalted.”

In that regard, verse five then literally translates into English singing, “my sin I acknowledged to you and my guilt not I have covered , I called , I shall cast above my transgressions Yahweh ; and you carried away the guilt of my sin . selah .” This is David singing of one’s heart being fully exposed to Yahweh, so all guilts felt have been admitted and laid before Him for judgment. When the separated word says, “I called,” this amounts to willful confession. A voice from heaven did not come booming down, telling anyone to confess or be destroyed. This is an important element to realize, as each individual must sincerely confess before Yahweh [not a priest or other human, as no humans can absolve or forgive sins of the soul]. This means “casting above” means not telling someone on the same human level of existence. All confessions must be made to Yahweh, as only He can “carry away guilt;” and, that is done by the presence of His Son resurrected in one’s soul, which is the fulfillment of an “exalted” state of being. Thus, verse four prayed for “exaltation” and verse five answered that prayer.

Verse six then explains this double “selah” by singing, “above this it shall mediate all who is pious ׀ towards you in a time when you may be found at the least , in a flood of waters great ; it near , not they shall touch .” Here, the Hebrew word “palal” has been translated as “mediate,” but means “to intervene, interpose,” implying “prayer” and “supplication.” Again, the directional preposition used says “above,” where that “cast above” in verse five has been received “above,” where “this [cast]” is considered, relative to one’s sincerity [“pious,” from “chasid,” implying “godly”]. At that point a vertical bar is used, which says there is a pause between the time a prayer is “offered up” [“cast above”], when “mediation” takes place. This will then bring an answer to the prayer “in a time when you may be found” truly repentant. When David wrote “at the least” [variation of “raq,” which means “howsoever” also], this says one has reached the lowest level of self-importance, when the truth is fully exposed because all else has failed. It is at this time when a “great flood” of emotion has overcome one’s soul, where the Spirit of Yahweh is poured out upon one’s soul. When that is “near,” one with one’s soul, then is when no influence of iniquity will have effect or affect on one’s being.

Verse seven then finds the third use of “selah” ending a verse. One also finds a second vertical bar coming after the first word, which states “you.” The vertical bar indicates a pause being stated, where “not that shall touch” is now connected to “you,” which is the presence of Yahweh within one’s soul. As such, “you” is protected by one having become married divinely to Yahweh’s Spirit. The attacking worldly influences do not come after Yahweh, but oneself. When oneself has united with Yahweh’s Spirit, “you” becomes oneself, as a Yahweh elohim.

The whole of verse seven then is shown to literally sing, “you ׀ covering myself from distress you shall guard me with cries of deliverance , you shall surround me . selah .” Seeing this verse as a separate verse of song, “you” … followed by the vertical bar … sings of oneself knowing Yahweh. This knowledge is from being “covered” by His Spirit, which not only “guards” one’s soul from the attacks of worldly influence, but it also leads one’s soul to “shriek” with joy from having been “delivered.” In that salvation from Yahweh, the name “Jesus” means “Yah Saves.” Thus, one is “surrounded” by the ever present Christ Spirit; and, that is reason to state one has been “exalted.”

Verse eight then sings literally in English, “I will give you prudence ׀ and instruct you , in the manner that you should walk ; I will counsel above with my eye .” Here, another vertical bar separates what the presence of Yahweh will bring. After stating, “I will give you prudence,” where one’s soul will no longer be reacting willy-nilly to external influences and stimuli, there comes a period of pause. That pause become a time of reflection on one’s newfound “prudence.” One will be able to see how one had previously acted with haste or a lack of forethought. So, following the vertical bar, Yahweh “will teach” one how to recognize how Satan trains his minions to approach souls. It is then from those lessons that one’s soul will be led to live righteously. The final segment of words say Yahweh will remain “above,” but His “eye” will be His Spirit, which will remain one with one’s soul; and, that is the Adam-Jesus resurrection within that soul, which is the “eye” of Yahweh in one’s flesh.

Verse nine then sings, “not to come to pass ׀ like the swift like the mule has no understanding from bit and bridle whose mouth must be held in check ; cannot , they will come into you .” Here, David is making it clear what is “not” to expect by the “prudence” and the “teaching” that “will be given,” so one will live righteously. This will “not” make one be transformed “swiftly.” While the inner angel [Yahweh elohim – Adam-Jesus] will become immediately the wings that cover and protect, that presence will “not” make one become like a cavalry soldier, ready to make counter attacks on sinful influences. To act so rashly would be like a ”mule” (stubbornly ignorant), which is not known for being the smartest of the animals on earth. Their movements must be controlled by a “bit and bridle,” to lead them ignorantly where the rider knows to go. It “cannot” be expected to be like that. When “they will come into you,” then one will act naturally, but with “prudence.” That will not be motivated by emotions – like anger, lust, or revenge – but whispers that let one know where to tread carefully.

Verse ten then literally sings in English, “many pains , to the wicked but he who trusts Yahweh ; goodness , shall surround him .” The initial focus being put on “many pains” says the ending of verse nine foretold of the attacks that will come to test a soul’s commitment to Yahweh. These attacks will bring “many pains” that a soul will have to endure. These can be seen as withdrawal pains from giving up old addictions. It can be physical attacks because one refuses to do evil acts like one’s old friends expect from one. They will come from “the wicked” and “the criminal,” where religion means attacks by those who say the righteous make them look bad (when it is they who are bad), striking out in anger against their own souls. The exception (“but”) says those “pains” will be endured, when one’s faith in Yahweh is secured by His presence. One will experience the benefits of His “goodness.” One will know His loving “kindness surrounds” one’s soul.

The last verse then sings literally (in English): “be glad Yahweh and rejoice you righteous ; and give a ringing cry , wholly upright in heart .” This refers to the “selah” that ended verse seven, where David sang, “with cries of deliverance , you shall surround me”. That exalted state of being brings out cries of joy, coming from the soul. The Hebrew translating as “heart” also means “inner man, mind, and will.” All of this constitutes as one’s soul, because the presence of Yahweh is spiritual. The “heart” is a physical organ; but it is the symbol of courage and inner fortitude. We now know that truly comes from the spiritual presence of Yahweh having become one’s savior.

As a Psalm chosen to be sung aloud on the fourth Sunday in Lent, when one’s test of commitment to Yahweh is the focus, this song clearly sings of repentance being the key to success in that testing. To truly reach the point of repentance, one must have sinned and reached a depth of remorse that one truly seeks forgiveness. Here, it is important to get a firm grasp of the parable Jesus told, known as the Prodigal Son. Yahweh has two forms of human sons, both sinners in some way. Only those who reach a depth of knowing the end with guilt can change and welcome Yahweh (and Adam-Jesus) into their souls. Some think they are blessed by birth and do not need to repent or pray for forgiveness. Those are the ones who cause the repentant “many pains.”

2 Corinthians, Language, Teaching

2 Corinthians 5:16-21 – The test of Yahweh’s exchange program

December 29, 2025 R. T. Tippett Leave a comment

From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

——————–

This is the Epistle selection to be read aloud on the fourth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Joshua, where it is written: “Yahweh said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal to this day.” That will be followed by a singing of Psalm 32, where David wrote: “Happy are they to whom Yahweh imputes no guilt, and in whose spirit there is no guile!” All will accompany the Gospel selection from Luke, where Jesus told the parable of the man with two sons, saying: “When [the prodigal son] had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything.”

In these six verses above, six times Paul wrote a form of “Christos,” which has been translated as “Christ. Five times Paul wrote a form of “Theos,” which has been translated as “God.” At no time did Paul the name “Jesus.” Not only did Paul not write “Jesus” in any of these six verses, he did not write that name anywhere in his fifth chapter, sent in his second letter to the true Christians of Corinth. This makes it very important to understand what Paul referred to when he wrote “Christ,” but not “Jesus.”

Every Sunday I watch a live telecast of a local Baptist minister’s Sunday sermon. Routinely he refers to “Christ,” when he clearly is referencing Jesus. He promotes belief in Jesus as THE Christ, so every time he says “Christ,” he uses that word as if it is a nickname for Jesus. It comes across as if “Jesus Christ” was the name given to Jesus when he was born … as his ‘last name.’ It is routine to hear people speak of waiting for Jesus to return at the end of the world – the End Times – and talk about a ‘rapture’ that people will experience when they are carried off to Heaven. All of this externalizes “Jesus” and “Christ,” so nobody is taught they can ever become Jesus reborn, or become a Christ. One elderly Episcopalian stared at about seven of us elderly in a Bible Studies class, asking (with an obvious attitude that expected all to be like him), “Nobody here thinking he or she is Jesus, right?”

We should all be taught to be Jesus reborn. We should all be taught we must become a Christ. We must all see Yahweh (call him God) as who made our souls and to whom our souls shall be indebted. To not be taught to seek to know Yahweh as His Son … as His Christ … is to led to find eternal damnation.

The Greek word “Christos” means “Anointed One; the Messiah, the Christ.” When written in the lower-case, as “christos,” it means a public display of physical anointment, where grease, oil, or water is poured or rubbed onto one’s forehead. It is like the physical display of baptism by water, where one is ceremoniously dunked in a pool of water, or (in a christening) when a priest pours water from a cup, dipped into a baptismal font (holding water blessed as holy by that priest) over an infant’s forehead. The Greek word “christos” has the exact same meaning as the Hebrew word “mashiaḥ” – “anointed.” David was “anointed” by Samuel; but Yahweh “Mashiah” David by an outpouring of His Spirit onto David’s soul. The capitalization of “Christos” says the act of “Anointment” is done Spiritually, and only by Yahweh.

Certainly, Yahweh sent His Son into the world to be born of flesh and live as “The Christ” incarnate. Jesus was not “God” incarnate, because he was the Son of God. Jesus was actually the soul of Adam – the only Son made by Yahweh – in whom Yahweh placed the “elohim” that is “The Christ.” Adam was the “Anointment” of flesh with a most divine soul – a Yahweh elohim. Jesus is then the Yahweh elohim of Adam (The Son of God) placed into the womb of a virgin girl (young woman), to become Adam reborn, with the Yahweh elohim given by Yahweh [His “Anointment”] as his Son being name “Yah[weh] Will Save. [the meaning of “Jesus”].

The plan was to have Jesus be the seed of the Christ that had to die, so the Christ soul could then be placed [Yahweh’s “Anointment”] into an ordinary soul; so, to be reborn as Jesus [his soul resurrected within one’s soul] means to be “Anointed” by Yahweh [marriage of one’s soul to Him] AND to be reborn as Jesus … meaning being reborn as “The Christ.” Therefore, when Paul makes six references to “Christ,” he is speaking of one’s soul having become where Yahweh’s Son has resurrected within one’s ordinary soul; and, that resurrection makes one the Christ, as Jesus reborn, as a new Son of God.

The name of the movement that resulted from Apostles [like Paul] being resurrections of Jesus, as a Christ, is the truth behind the word “Christianity.” That name or title means only those souls who have become “Anointed” by Yahweh, becoming those souls where the Son of Yahweh’s soul has been resurrected [making each become a Yahweh elohim], and where all are Jesus reborn, continuing his ministry under other names for their flesh, is the truth. Christianity is not a club to join, where one’s soul has not been “Anointed” by Yahweh, and one’s soul is not Jesus reborn. “Christianity” is a state of being – a lifestyle – not a meaningless association of based on common beliefs.

All of what I have just written can be found supported in what Paul wrote in these six verses. The point that needs to be understood is duality. Oneself is an ordinary soul giving animation to a body of flesh. An ordinary soul naturally becomes sinful, simply from living in a world that promotes sin. To gain eternal life, one has to be spiritually cleansed of sin; and, that can only come from gaining a second soul that cleanses.

That soul is the one placed by Yahweh into “Man” (we call him “Adam”], which is the “Yahweh elohim” found stated eleven times in Genesis 2, when Adam was made – the Son of Yahweh. An ordinary soul can only be Baptized by Yahweh’s Spirit, in order to be cleansed of sin; and, to ensure no new sins ever come upon one’s soul after Baptism, Yahweh sends the soul of His Son to join with one’s soul, so two are then one. The “Christ,” as Jesus reborn, becomes the Lord over one’s flesh forevermore.

Verse sixteen begins with a capitalized “Hōste,” which is a divinely elevated word that must be realized to connect to Yahweh in some way. The lower-case spelling has the word mean (mundanely) “therefore,” which seems benign in its meaning. It is read simply as a conjunction, connecting one verse to the next. However, as a capitalized word the truth behind the word “Hōste” needs to be known.

According to HELPS Word-studies: “hṓste (a conjunction, derived from 5613 /hōs, “as” and 5037 /té, “both-and”) – wherefore (with the result that both . . . ), connecting cause to necessary effect which emphasizes the result (the combined, end-accomplishment). The result involved then is the combination of both elements in the correlation, underscoring the inevitable effect of the paired elements.” This explanation of “Hōste” is then saying that the result of a true Christian is a combination of both the ordinary (the before) and the divine (the after), which brings about the result of Jesus having been reborn in new flesh.

When that divinely elevated meaning is seen, the word that then follows is “hēmeis,” which seems to simply say “we.” When that spelling is the first-person plural possessive pronoun that means “of ourselves.” To see a capitalized “Hōste” as a Spiritual addition, where “both” is the result, a “self” must be seen as a “soul,” so “hēmeis” becomes a statement of divine possession that is “of our souls.” That then leads to the Greek word “apo,” which says “away from,” so that says one’s ordinary “soul” (“of ourselves”) has been removed or set aside, “away from” control of one’s flesh.

The words that then follow (“tou nyn”) say “of this at the present,” which says this duality of being was not what it once had been, when “of our souls” we had possession, as ordinary human beings. Thus, the “present” condition that Paul wrote of is not what one used to be. The change is then said to be such that “none perceive according to the flesh.” That says such perception was previously done by the physical senses: sight, sound, touch, taste and smell. However, the “Therefore” has taken their souls away from discerning things in that manner.

Following a comma mark, one word is written before Paul wrote the word “kai,” which is a marker word, denoting importance to follow that word’s use. The one word written says “if,” which becomes the conditional that says not all have been divinely changed. Thus, the importance to follow will address those who have met the conditions of being divinely changed.

The important condition met is then stated similarly as before: “we have perceived according to the flesh Christ.” This important states the difference between the ‘before’ and the ‘after’ as being the presence of Yahweh’s “Anointment” [“Christ”]. Whereas one’s soul used to “regard,” or “perceive,” or “is aware,” or “beholds” (all as forms of “eidó”) according to only senses of the flesh, those who met the conditions importantly then saw from a Spiritual perspective, which was a divinely elevated ability that overcame their normal senses.

This then led Paul to conclude verse sixteen by writing, “except at the present no more we perceive.’ Here, those who meet the condition of a “Christ” are “exceptions” to the ordinary. Those “on the other hand” are “presently” not as they used to be. The old way of being led by a soul to sense externally through the body of flesh is “no more.” The first-person plural form of “ginóskó,” which is a personal experience of knowing (an elevation of “eidó”) then says “of our souls” (“we”) do Paul and the Corinthians “come to know, recognize, perceive.” That new way of “perception” is divinely inspired, as a “Christ.”

Nothing stated in this verse sixteen, where Paul wrote “Christon,” has to do with an external Jesus. It is a personal experience of how Jesus felt, because one’s soul had become “Anointed” by Yahweh as the rebirth of His Son. Just as Jesus was The Christ, one has become the reproduction of him, as a Christ. The knowledge of Jesus was then duplicated in all who were possessed by Yahweh and granted access to the “Christ” mind.

Paul also began verse seventeen with the word “hōste,” but in the lower-case. This then transitions from the “result that both” is accepted to have met the condition of Spiritual possession, as a Christ. Paul then followed that with “if” again, saying that condition is only met in “certain ones” [from “tis”]. Whenever this word “tis” is used [in all its forms] in Greek Scripture, it refers to those known, not strangers. The meaning here then says the “result that both” meet the condition “if,” then those are “certain ones” who have entered “into,” and conversely been entered “into,” the condition that is “the Christ” [from “Christō”]. Those souls are known by Yahweh in marriage.

Following the pause marked by a comma mark, Paul continued by saying, “a new creation” or “a fresh creature.” This confirms that the old has passed away and “a new” self has been formed. Certainly, by knowing the “Christ” is Spiritual, as an “Anointment” by Yahweh, the “flesh” has not changed in any way. That which is “new” is Spiritual, thus the “creation” comes by the presence of Yahweh.

Following another comma mark, Paul wrote “those original passed away.” Here, again, there is confirmation of the ‘before’ and ‘after,’ where “those” souls [“ourselves”, as “we”] that had been prior to “at the present” time – the “original” of a normal soul-body entity – has become “rendered void, become vain, neglected, and/or disregarded.” The intent here is to say the “old” has become the “past,” and will never return. It has become like the “ancient” ways. This become metaphor for the death of the way one was; and, death then leads to rebirth – “the new creation.”

Following a semi-colon, Paul wrote one word to consider alone: “behold!” This means to place focus on that which has come anew. One needs to “look!” at the difference and see how the old and the new are so different. Thus, he follows that “behold!” by writing, “has been born new.” This is the rebirth that Jesus told Nicodemus about, saying, “No one can see the kingdom of God without being born anew,” where the word translated as “anew” equally translates as “from above.” That same implication must be seen here, as the word written by Paul assumes “not found exactly like this before,” with the connection to “Christ” (as capitalized) implying “from above.”

In verse eighteen, Paul then capitalized the article “Ta,” which becomes a statement of divinely elevated souls that are “These” or “Those” whose “old selves” had “passed away.” He said, “These now all from out of of this of God,” where the possessive case written in “tou Theou” becomes a statement of Spiritual possession “of this” who are “These now,” who are “all of God.” This means no such transformation from the old to the new would be possible without the possession “of God.” That possession says the “Christ” is His “Anointment,” which is poured out at the time a soul become possessed.

Paul then added, following a comma mark, “of this of having been exchanged our souls to his soul through of Christ.” Here, “ourselves” has been modified by me to say “our souls,” because it is the souls of oneself that are possessed by Yahweh. Where I have translated “of having been exchanged,” the traditional translation says “reconciled.” The “exchange” is from a soul given at birth, with the free will to do as that soul pleased, that freedom has be forfeited by one’s soul, sacrificed [“has passed away”] so Yahweh can regain possession of it. Where the translation says “Himself” [artificially capitalized by the translators to state the “self” of God], the “soul” of Yahweh is His elohim, which is Adam-Jesus [His Son]. Thus, the exchange is this: from one’s soul lording over its body of flesh, to the divine soul of Jesus becoming one’s Lord; and, that makes oneself become “of Christ,” where the soul of Jesus takes possession of one’s soul for Yahweh.

After that powerful statement is made, Paul then followed a comma mark with another use of the word “kai,” which denotes an important statement is to follow. That statement says, “of having been given of our souls this service of this of restoration to favor.” In this, the translation of “service” equally means “ministry,” which becomes the expectation of “active service” as a soul reborn as Jesus. His “ministry” is continued through a new soul having been sacrificed, in order to gain redemption. This says the translation “of restoration to favor” equally means “reconciliation,” where the sins of the past have been “reconciled” and washed away by Spiritual Baptism. Again, this expectation is due to an agreed possession, when one has submitted self-will unto the Will of the Father.

In verse nineteen, Paul states, “like that God existed within Christ order exchanging of his soul.” Once more, “himself” has been translated as “his soul,” which is Yahweh’s divine soul created in His Son Adam, the eternal “Yahweh elohim.” The comparison made – “like that God existed within Christ” – implies that Jesus was “the Christ,” in whom was the Father, just as was the Father in the Son. This says that “the Christ” is not limited to Jesus (thus his name is not mentioned). Instead, “God exists within the Christ,” so in whatever soul possessing flesh “that God exists,” that is where “within Christ exists.” That returns “order” or the “ordered system” that the “world” reflects upon human beings, so in “exchange” for a soul that cannot resist the “order” the “world” places on a soul, the “Christ of God reconciles order” to the way of the spiritual. This is what saves a soul.

Following a comma mark, Paul then wrote, “not reckoning of their souls those trespasses of those souls,” which speaks of the debt a soul owes for sins while animating flesh in the world. The use of “not” says Yahweh will “not” judge a soul based on past sins, when those souls have repented and been Spiritually exchanged.

Then, Paul ended verse nineteen by beginning the last segment of words with “kai,” which once more places importance on that stated next. Here he wrote, “having established within our souls this divine utterance of this of a restoration to favor.” This importantly says the “placement” of Yahweh’s “Christ” becomes “fixed” and “established,” so firmly instilled “within our souls” [from “ourselves” or “us”] that His “Word” becomes the erasure of all past sins. A soul’s newborn ability to hear Yahweh speak “within” keeps one from ever again seeking self-importance or independence from Yahweh.

Verse twenty then repeats the possession “of Christ” twice, while relating that possession to being “of God,” while repeating that as “to God.” It is a complex verse that fully sates: “For the sake of Christ then we are elders , like of this of God of encouraging on account of our souls , our souls beg on behalf of Christ : you be exchanged this to God .” This says one’s soul is not saved for one alone. One’s soul is “exchanged” before Judgment, so one’s soul has time to spend in ministry, preaching the truth of “reconciliation,” so other lost soul can likewise become “exchanged.” To be an “elder” or “ambassador” that others will follow, one must present the “Christ” in the same way Jesus did in his ministry. The projection “of Christ” is magnetic and lost souls will be drawn to it. Because all souls are “of God,” they innately know a need to return “to God.” The “Christ” is then the beacon of truth that is sent by Yahweh to the lost souls.

In verse twenty-one, Paul wrote: “this not having known sin , on behalf of our souls he made , in order that our souls might be born righteousness of God within his soul.” Here, again, pronouns in the plural are read as “ourselves,” with “selves” being equated to “souls.” This verse leans one heavily toward seeing Jesus as the intent, as he was born sin free, with the “Christ” soul, thereby able to resist all temptations to sin. Still, Jesus is the reincarnation of the soul of Adam, which was created by Yahweh for the purpose of saving souls from sin. Thus, “this not having known sin” can be read as “this” state of “exchange” is that which removes all past “sin,” so one comes to a state of being of “not knowing sin” anymore. This is Jesus repeated countless times in “reconciliation.” That soul whose name says “Yahweh Saves” was made for that purpose – Salvation. It is how “righteousness” returns into the world. It comes “of God,” as His possession of lost souls, into whom can be reborn “his soul” named Jesus – “the Christ.”

As an Epistle selection to be read aloud on the fourth Sunday in Lent, when the lesson of testing is ongoing, the lesson here is a test can only be passed by those souls that have been “exchanged.” An ordinary soul is incapable of passing the test of commitment to Yahweh. An ordinary soul must sacrifice self [be passing away], so it can be reborn anew. One must realize the test of commitment to Yahweh comes by being “Anointed” as His Son. To even begin to get to that point, one must stop thinking belief is enough. One needs to stop saying, “I believe,” while keeping an eye out for Jesus coming down from the sky. This lesson says one must become the “Christ,” as Jesus reborn. Then one must enter ministry as a servant of Yahweh – His Son.

Luke, Teaching

Luke 15:1-3, 11b-32 – The test of being the least wasteful son of the man who had two

December 29, 2025 R. T. Tippett Leave a comment

All the tax collectors and sinners were coming near to listen to Jesus. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

So Jesus told them this parable:

“There was a man who had two sons. The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.”‘ So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his slaves, ‘Quickly, bring out a robe–the best one–and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.

“Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'”

——————–

This is the Gospel selection that will be read aloud by a priest on the fourth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Joshua, where we learn: “While the Israelites were camped in Gilgal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho.” That will precede a singing of Psalm 32, where David wrote: “Do not be like horse or mule, which have no understanding; who must be fitted with bit and bridle, or else they will not stay near you.” To follow that will be a selection from Second Corinthians, where Paul wrote: “So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God.”

I have written about this parable multiple time. In 2016, I wrote acommentary that can be searched here. In 2020, I posted these another observation; and, in 2021, I wrote another article. In 2020, I publish a book entitled Explaining the Parables: From the Gospel of Luke, and in that is an in-depth analysis of this reading selection. If you read all of these, I can assure your there is more to be seen here. That is why I will add more to what I have already seen before.

You will notice that the reading begins at verse one, but then (after reading the three ‘introductory’ verses) it skips forward to the middle of verse eleven. It is worthwhile to realize what takes place in those omitted verses; and, it is important to understand how everything in this chapter places focus on the duality that is set up, which is the “Pharisees and the scribes” pointing fingers at “the tax collectors and sinners.” When we read Jesus “told them this parable,” in reality he told them two scenarios that focus on that which had been lost, but then was found. The first was a man who owned a hundred sheep, but one was lost. He left the ninety-nine in the field to look for the one sheep lost; and, he rejoiced when he found it. Then, Jesus told of a woman who had ten coins. She lost one and searched high and low to find the one coin lost. When she found it, she rejoiced. Those ‘lost and found’ stories that occur all the time in real life (in some way or another) are the foundation that needs to be known when reading this parable.

Now, this parable is commonly referred to as The Parable of the Prodigal Son. There is a Wikipedia article entitled “Parable of the Prodigal Son.” The introduction of this parable has Jesus say, “There was a man who had two sons.” There are no Wikipedia publications about “The Parable of the Man with Two Sons.” In the parable, Jesus tells how the one son “squandered his property in dissolute living.” The word “prodigal” means: “spending money or resources freely and recklessly; wastefully extravagant;” or, “characterized by profuse or wasteful expenditure,” with it synonymous with “lavish, luxuriant, foolish spending.” What dawned on me – especially with the length of this parable (over 500 words) – is the title made me want to finish up writing about the meaning found herein, when the story reached the point that the prodigal son was found. A title placing sole focus on “the prodigal son” leaves the other son, basically, forgotten and out of the picture. However, the second son is why Jesus told this parable; because the prodigal son reflects on the “tax collectors and sinners,” while the second son reflects on the “Pharisees and scribes.”

Here, it become important to review two other lesson taught by Jesus – one story of reality and one a parable – which are called “The Pharisee and the Publican” [publican means tax collector] and the Parable of the Sheep and the Goats. In both of these accounts a focus is placed on “two,” which are exact parallels to “a man who had two sons.” These two examples are poorly explained by pulpit orators, as the pulpit orators are the ones who stand as models for the “Pharisees and scribes, the blowhard Pharisee, and the Goats.” To understand all of these as being the same story retold different ways, one has to realize the man had one hundred sheep, the woman had ten coins, and the man had two sons are instances where number – the hundred, the ten, and the two – means all are equal, with no difference. All the sheep were the same – as sheep. All of the coins were the same – as each was a drachma (most likely of silver). Thus, the two sons were equals, in the same way the Pharisees and scribes must be seen as Jews, just like the tax collectors and sinners.

I once read a sermon posted online by an Episcopal bishop, which was his orations on the lesson of the Pharisee and the Publican. Episcopal bishops might go from church to church (based on a schedule), where I imagine they ‘cherry pick’ when they will deliver an ‘easy’ sermon, which is one everyone will agree with. That is because some lessons have been taught so much (children’s Bible Stories books) that everyone knows what is going to be ‘the moral of the story,’ before the sermon is begun. I am sure bishops go to their office file drawer and pull out a sermon marked by the lectionary schedule, sorted by each week’s reading selections, pulling out a sermon prepared back when the bishop was just a lowly priest; and, I imagine they brush that up and redeliver an old favorite to their adoring worshipers (got to love the ornate crosiers, fancy robes and high hats that bishops carry with them). Anyway, this sermon posted by the bishop placed sole focus on a moral that “God loves those who admit their faults; so, begging for forgiveness make you closer to heaven. The end.”

I sent the bishop (who I have never met or heard speak publicly) a comment on his blog, one that asked, “Do you not see how you are a reflection on the Pharisee, who was most likely preaching on the steps of the temple (not praying like the sinner tax collector)? Should the lesson of this story be one that says, “I stand before you as one who is so blessed by God, possessing a fancy walking stick, an ornate robe and a high hat that everyone knows I am holy … nothing like those sinners that I preach to, those who beg God for forgiveness so they will be closer to heaven”? His response was something like, “Well, everyone has their opinion; but I decided to focus the way I did.”

I imagine the Pharisees and scribes looked at one another after Jesus told this parable and said to one another, “Well, I’ve never seen anyone so wasteful be so humble that any father I know of would welcome him back.” They probably owned more sheep than they could count; so to lose one meant nothing to them. The same for silver drachmas. They had so much wealth that they would simply overcharge their next student of law to make up for any possible losses. The worst thing is they fully understood the attitude taken by the disgruntled son in this story (the elder).

When Jesus told his disciples on the hillside of Mount Olivet the parable of the sheep and goats, he said when the Son of Man returns in glory, the sheep will be set on his right, with the goats on his left.

When those two are separated, then Yahweh will come to judge them. The sheep would be deemed righteous, while the goats would be deemed sinners; but neither of the two would know what they did that was righteous, nor what they did as sinners. This says the sheep will have been repentant and then shepherded by the Son of Man (a Spiritual possession); so, without knowing it, they would have been led to righteousness. The goats, on the other hand, will have claimed to be owned by the Son of Man; but they would have done whatever they wanted to do, justifying everything they did by twisting the words of Law to suit their needs. They were blind to their sins; and, that is the ‘moral of all these stories.’ The man with one hundred sheep goes for the one lost as if it is his only sheep. The woman with ten coins goes for the one coin lost as if it were her only coin. Thus, the man welcomed home his lost son, as if it were his only son.

One thing that needs to be seen when we read, “The younger of them said to his father, ‘Father, give me the share of the property that will belong to me,’” is this is similar to the young, rich ruler who approached Jesus, asking “What shall I do so that I may inherit eternal life?” [Mark 10:17b] In Matthew’s version of this encounter, the young, rich ruler asked, “What good shall I do, that I might possess eternal life?” This means to ask for “the share of the property that will belong to me” is an approach that has one request proof of eternal life before death. When the young, rich ruler used the word “good,” Jesus asked him how he could use that word, when only Yahweh (“God”) “is good.” This becomes the philosophical beliefs of the Pharisees rising to the top of their consciousness.

The Pharisees (thus the scribes that supported their philosophy) believed they were God’s chosen people, which made them better than Gentiles (all who were not Jews or descended with favor from the Twelve Tribes). The Pharisees believed in the slimmest form of an afterlife, where Sheol was where souls of Jews went to mill about in a spiritual realm, until the prophesied Messiah would come and take them all to heaven. The Sadducees did not believe in any afterlife at all. Everything heavenly was then based on how many possessions one held in life; and, that wealth factor was what determined how much “good” a Jew did, with possessions then being the measure of God’s favor. The Pharisees saw wealth as God’s blessing in mortal life; but they still questioned what Sheol would be like, wondering whether or not if wealthy mortals would have a similar area of comfort in the spiritual afterlife.

All of the wealthy lawyers had the luxury of sitting back and waxing philosophically about whether or not there was an afterlife, because Jews had been blessed by Yahweh, simply by choosing them as His people. Everything was already theirs, so they saw no need to do anything differently. They were already living a heavenly lifestyle (compared to most others); so, eternal life could not be better than what they already possessed. That becomes a reflection of how the one son in this parable never became a focus of being disturbed, after the younger son asked for his share of the property before leaving. The younger son is seen as the lesser form of wealthy Jews, who are then the tax collectors. The ‘publicans’ are a necessary evil in Judaism, because they collected the taxes that kept the Gentile Romans off their back and let the Temple elite steal ‘legally’ from the ordinary Jews, getting rich off them and the taxes collected that got funneled back to the Temple (by the tax collectors paying tithes).

When we read, “The younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living,” no one sees the elder son as having stayed in his comfortable surroundings, enjoying more than was given to the younger son. Most likely, he was the reason Jesus told other parables about a landowner that was constantly trying to find good laborers to keep the land from being squandered. What is brought into focus here, by the younger son, is how everything material will eventually be “squandered” when death comes rolling into town.

When that time comes, it says to any son, “Time’s up. Drop what you have and come with me.” The point is nothing but a soul survives after death. The younger son’s tragic life is a lesson that taught his soul to repent, because his tragedy projected as his death. He lost everything he possessed in the world and there were no strangers, those in foreign lands (Gentiles) who cared that Jews thought they were the privileged class of humanity, chosen by God. Thus, the ‘moral of the younger son’s story’ says he realized being a slave to his father was better than being a hired hand for people who cared more about their possessions (swine) than human beings that were not related to them (blood or religious philosophy).

The elder son stayed put and learned nothing. He would be found out “in the field,” which can be seen as him living off the land that was owned by his father. That becomes metaphor for Israel, which (after giving a share to the younger son) was reduced to Galilee and Judea. This says the younger son reflects the Northern Kingdom, which included the Samaritans, whose land was squandered first, to the Assyrians (then the Persians, then the Greeks, and then the Romans). Only in the “field” that was still possessed by the Temple elite (who made the Romans play their game, bartering their influence that would keep the peace) could the elder son feel that he had not squandered anything. Everything in that “field” was possessed by the Roman lienholders, who would foreclose on that land in 66-70 A. D. (call it CE if you want). The elder son was living the lie that he possessed what the father possessed, simply because he had not left when the younger son did.

When we read that “the father said to his slaves” to rejoice, because “this son of mine was dead and is alive again; he was lost and is found!” that becomes the same theme told in the lost sheep and the lost coin parables. Here, it is most important to realize that the elder son was just as lost as the younger son … lost in a mindset that placed value on material things … he just had not suffered a great loss, so still was not found.

When one researches what is written about this parable, one find scholars placing focus on the audacity of the younger son to expect any inheritance, much less before the father died. All the sorrow and anger is directed at the younger son, as if the elder son just got cheated out of half the father’s property value. No one takes the time to consider such a generous father would not only give the younger son half, but also give the elder son at least as much (if not some more). As such, the elder son still possessed the land and its value, while never finding the loss of property as projecting the certainly of death coming, when the possession of one’s body of flesh will be gone, never to return. The younger son learned that lesson and came home, willing to be a servant, owning nothing, seeking only forgiveness. The elder son had not learned this lesson; so, his future was in for a rude awakening when his death would be upon him.

The ”slaves” of the father, one of whom the elder son asked, “What is going on?” must be seen as angels. They serve the father, while keeping an eye on his sons. When the elder son was told that the father was giving the younger son his blessing (like Isaac giving Jacob his blessing, leaving Esau with only a curse), the elder son went into a fit of rage. This is where it is vital to see a “slave” to the father as an angel, in particular those guardian angels that watch after the children of Yahweh. Here, the angel (also called “elohim”) was one of those who leaned towards helping the devil, as a tester of God’s children. The “slave” was the wily serpent that hissed in the ear of the elder son, “Your brother is getting more than you.” The elder son’s outrage made the father come to investigate (just as Yahweh came to Cain when his countenance was low [angry at his brother] and told him to get up off the ground, or evil will find its way into his brain).

When the elder son told his father, “’Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends,” that was like the Pharisee standing on the top step of the Temple, thanking God for being better than sinners, “especially for not being like that tax collector over there.” The elder son could have said, “I have preached until I have been blue in the face about sinners. I have memorized every Law and I have slaved for you pointing out what laws everyone other than me has broken! You don’t even sacrifice a measly little goat and let me invite all my Pharisee friends over to let them know how much you love me.” That is a tantrum being thrown; and, just like Jesus said the tax collector (who begged God to forgive his sins that he did not know how to stop) was closer to the kingdom of God than was the blowhard Pharisee. The tax collector admitted he had faults, but the Pharisee never publicly or privately confessed his sins. He just blew hard and all his self-guilt went away. The reason the publican’s guilt was so burdensome was the blowhard Pharisee was supposed to be telling sinners how not to sin; not just tell them what they already knew. The Pharisee should have beating his chest begging God to forgive him for not telling sinners how to stop sinning; rather than bragging about how much wealth he had.

This is where reading the father tell his elder son: “’Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.” That says the younger son had “died.” The younger son had entered into the house of the father (the heavenly kingdom), but his death was figurative, not literal. What “was dead” was the old way of seeing things as being more important than souls. When the father said his younger son “has come to life,” that means his soul had been awarded eternal life, taking his soul beyond the mortal limitations of the physical realm. To have been given “life” says the soul of the younger son had become a Yahweh elohim, which means he became an angel servant of Yahweh. He was able to enter the house of the father, whereas the elder son was still relegated to the realm of land allotted the children of the father. You cannot enter that house with sinful anything. The younger son had been Baptized with the Spirit of “life.” The elder son still had to ritually cleanse with water, just to get a plate of some of the celebratory cooked fatted calf.

When the father told the elder son, “you are always with me, and all that is mine is yours,” that speaks of the bloodline that has the right to claim to be children of God, with that right upheld by religious adherence to the writings of Scripture. That can be seen as Yahweh saying to the elder, “Son, you ask for a young goat, when you are that young goat. You want it sacrificed for you, when the only sacrifice that matters is that of you … like your younger brother just did. If you make the same “death to life, lost to found” decision – from a deep, heartfelt realization of material loss – then you would be just as celebrated as your younger brother. However, as it stands now, he is closer to the kingdom of God than you are [having entered it as a wife of Yahweh, His servant].”

This parable is very important to grasp, because the lesson taught is experiencing abject failure leads those who have been taught the fundamentals of Christianity to humbly repent and offer to serve Yahweh as His slave (which means have a soul divinely married to Yahweh’s Spirit). The problem comes from there being few people who are willing to seek to go to find rock bottom and experience complete despair as a way to serve Yahweh. When Jesus told the young, rich man, “Know the Law and adhere to it … then sell what you possess and give good sermons to those poor in spirit. Once you do that, be reborn as me and raise your grapevine stake real high!” The young, rich man lowered his head sorrowfully, muttering as he walked away, “That pains my soul too much to even think about sacrificing that goat.”

It is so much easier to sit in a pew (every Sunday, multiple times on Sunday, multiple times a week, or once every blue moon) and listen to some blowhard say, “All you have to do is believe in Jesus and know he died on a cross for your sins.” Following those kind words with these: “Make all checks payable to (fill in the blank church or evangelist).” Anyone who has fallen to such depths of despair, who are willing to submit their souls fully to Yahweh, they are not allowed to have an official assembly or congregation to preach to. So, they have no platform available to them (no possessions of space, no possessions of clientele), where they can tell other lost souls how to sacrifice like he or she did … now! They cannot speak as someone else who died and was reborn, whose story is so other souls don’t have to experience abject failure like he or she did. Without permission papers [today that means wearing a paper mask too], those people would be arrested for trying to do that in an existing church building or organizational sanctuary. The Temple game today says play by seminary rules; so, anyone having not taken the time and not having gone into debt with a student loan (buying a diploma), to go some place where divinely married souls would then be taught the complete opposite of what it means to make an absolute sacrifice of one’s soul to Yahweh.

If everyone were told to get out of the pew and serve Yahweh totally now – dying metaphorically, by giving up all lusts for material things – all the organizations of religion would go bankrupt, without paying customers. And, like the elder son going into a fit of rage … no church is going to stand by and let true Saints be welcomed!

As a Gospel selection to be read aloud on the fourth Sunday in Lent, when one’s soul should be tested for absolute commitment to Yahweh, as His servant, the lesson here has to be seen as understanding the churches are meant to be left. Everyone should become like the younger son and take what value one has been taught (a regular attendance in children’s church and a few good hardbound Children’s Bible Stories picture books in hand, as well as a family-given Holy Bible) and take that out into the world. Certainly, one will be taught very quickly that all the stuff fed to a child in church will quickly be dissolved in the real world. One has to be stripped of all dignity, as far as what has been taught about what being a Christian means. One needs to see just how much the world loves sinners; and, see just how much the world will trick the religious into losing their religion. With some sense of value given to Yahweh in one’s youth, one must know that talking to Yahweh (prayer) is how a lost sheep lets the Good Shepherd know one is willing to be found. The test of Lent is then finding faith from prayer … not the Pablum of belief, which quickly turns to mush and gets filled with maggots when more is taken than one can digest in a single day.

One needs to see how a soul is closer to the kingdom of God than is a body of flesh wearing all the fancy robes of false shepherding. The world forces human beings into letting the teachings of Jesus and all the Saints of the Holy Bible be devoured in the company of prostitutes, where souls are sold to the devil for some job that pays well, or some car that drives fast, or some social contact that sacrifices a goat in one’s honor. The test of Lent is to go out into the world as a model of Jesus, because one’s soul has truly married Yahweh’s Spirit and given birth to Jesus in one’s soul-flesh. That is one of those sheep things that leads to a life of righteousness, which that sheep is clueless about. The test is to let go of your self-ego and let the Christ mind lead you in ministry. The test is to experience the celebration of salvation, before one dies; and, that means leaving the pew behind, after it has served its purpose.

Isaiah, Language, Teaching

Isaiah 43:16-21 – The test of forgetting the past and thinking the future is different without God

December 28, 2025 R. T. Tippett Leave a comment

[16] Thus says Yahweh,

who makes a way in the sea,

a path in the mighty waters,

[17] who brings out chariot and horse,

army and warrior;

they lie down, they cannot rise,

they are extinguished, quenched like a wick:

[18] Do not remember the former things,

or consider the things of old.

[19] I am about to do a new thing;

now it springs forth, do you not perceive it?

I will make a way in the wilderness

and rivers in the desert.

[20] The wild animals will honor me,

the jackals and the ostriches;

for I give water in the wilderness,

rivers in the desert,

to give drink to my chosen people,

[21] the people whom I formed for myself

so that they might declare my praise.

——————–

This is the Old Testament selection to be read aloud on the fifth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 126, where David wrote, “Restore our fortunes, Yahweh, like the watercourses of the Negev.” That will be followed by a reading from Philippians, where Paul wrote, “Yet whatever gains I had, these I have come to regard as loss because of Christ.” All will accompany the Gospel selection from John, where is written of Jesus telling Judas Iscariot, when he complained about Mary Magdalene putting expensive perfume on Jesus’ feet: “Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.”’

In this song of Isaiah, it is worthwhile to know the whole of this chapter. The verses leading to these six verses are Yahweh speaking through Isaiah, explaining the truth of His people. That truth is hidden from plain view; but it says Yahweh is the creator of those who marry their souls to Him. In verse eleven, Isiah wrote, “I I Yahweh ; none besides me savior .” Then, in verse fifteen, Yahweh said through Isaiah, “I Yahweh your sacred one ; the creator of Israel your king . selah .” In verse fourteen, Yahweh said He would not let captivity in Babylon have any effect on His children, as they would rejoice. All of this leads to these verses as Yahweh saying (through Isaiah) His children are Yahweh elohim; and, they will continue on. These six verses are then dealing with that continuance.

I have applied the verse numbers in bold type, set within brackets. In verse sixteen, I have restored the proper name “Yahweh” in bold type, replacing the English translation that generalizes His name as “the Lord.” In Isaiah’s forty-third chapter he named “Yahweh” eight times. This use in verse sixteen is the last of those eight. In verse eleven, where is written, “’ā·nō·ḵî ’ā·nō·ḵî Yahweh” and verse fifteen where it is written, “’ā·nō·ḵî Yahweh,” the uses of “I” and “Yahweh” state the specificity of Yahweh as being greater than any “Lord,” as “Yahweh” is the one who is identified by one possessed by Him; so, one says “I I Yahweh,” because “I” no longer serves lesser lords. It says one’s self-ego has been hidden, lowered in submission to the new “I” that makes one a Son of Yahweh, in His name “Israel.”

When verse fifteen sets up verse sixteen, by singing “I Yahweh your sacred one ; the creator of Israel your king”, this says Isaiah is now identified as “Yahweh” speaking, where it is ridiculous to think Yahweh is “holy” or “sacred.” Only a soul in human flesh can become “holy” or “sacred,” which comes about by the presence of “Yahweh.” Thus, Isaiah is his “creator,” with Isaiah having been transformed into an “Israel,” the name that means “He Retains God.” In the use of “God,” from “el,” Isaiah retains Yahweh as one of His elohim (one “el”). Thus, it is Yahweh having become “the king” of Isaiah’s soul and flesh that leads to verse sixteen singing, “Thus says Yahweh.” Isaiah has become the voice of Yahweh and is speaking for Him, as His prophet.

In verse sixteen, where the translation says “who makes,” the root Hebrew word is “nathan,” which better says, “who gives.” When one sees it is Yahweh’s gift that is “in the sea a road,” this becomes a statement about the parting of the Red Sea. When “the sea” is understood as a dangerous place – an Babylon had proved to be a dangerous swell overtaking Judah – Isaiah now sings of “through the fierce waters a pathway.” This must be seen as explaining the parting of the dangerous sea as the protective envelopment of Yahweh’s children – those who can say, “I Yahweh” – which separates all the ordinary dangers of a sea of humanity and life in a dangerous world away from those who are possessed by Yahweh’s “sacred” Spirit.

Verse seventeen then becomes a clear reference to the threats made to the Israelites following the protective lead of Yahweh, as they crossed through the parted waters of the sea, drawing in the “chariot and horse army of power.” There is no power on earth that can defeat the sea, in the way that Yahweh can fully control all. This makes the Babylonians be the mirror image of the Egyptians. All who rise in power on earth “will together lie down.” They will cease to have the power to “rise up.” Their souls will be led by mortal flesh; and, once that flesh dies, then their souls will be “extinguished, like a wick” that has been clamped by wet fingers.

Verse eighteen then has Yahweh say through Isaiah, “Do not remember the former things, or consider the things of old.” [NRSV] While this can be read as a warning against looking backwards and not focusing on the things to come in the future, the opposite is still being said as a warning. The fall of Judah and Jerusalem, which led to captivity of human beings thought to be the descendants of Yahweh’s ‘chosen people,’ their collapse and failure came about because they did “not remember the former” lessons of their history. As they went forward in their path that rode onward, like horse-drawn chariots into the turbulent sea, they did “not consider their rise [eastern]” and what led to their safety and security. Thus, the collapse of their thoughts (to be all-powerful nation) became like the Egyptians in the middle of a sea, when they realized they had no power to control a great force of nature (the sea). This verse then sings of the ignorance given to Yahweh, which is not only a lack of knowledge possessed by Gentiles; as it also is a refusal to know Yahweh by those who think they possess Him … seeing Him as their “Lord” Goliath.

Verse nineteen then is shown to sing, “I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness” [NRSV], this shows the root cause of failure – self-will. The better view comes from a literal translation that begins with a personal review that says, “I behold! “ or “I look upon!” Here, the future is the promise of Yahweh, when “I will make a new now to spring forth.” That “new” is oneself having submitted to Yahweh as His wife and servant [His possession]. This then led Yahweh to say through Isaiah, “not shall you know it,” as the “new” will not be created by intellect or personal design. Without knowledge – a barren “wilderness” of intelligence – Yahweh “will make a mouth” [“midbar” means both “wilderness” and “mouth”], which will tell of “a manner in the waste that becomes rivers” of insight.

Verse twenty then seems to wander wildly, when shown to sing about “wild animals,” specifically “jackals and ostriches.” Here, the metaphor stands out as those to whom the “mouth” will bring a flood of emotion to. The literal translation of verse twenty has it singing, “will be relatives living on the land , the serpents and daughters of greed ; when I place in the mouth waters , streams in the waste , to cause to drink my people my chosen .” This begins as a statement of the future, which “will be burdensome” to those freed from captivity. That “weight” will be a return to find “relatives” dwelling in the lost lands, those who will have lost their religious focus. They will be the “serpents” [called “jackals”] that speak false wisdom, as the “daughters” of sin. They will join with those who lead others to become “daughters of greed” [called “ostriches”]. The returning Sons of Israel [Yahweh elohim] will have the “waters” of emotion for Yahweh to flow forth upon the “wilderness.” Those “rivers” or “streams” will fill the “waste” that had come over Judah and Jerusalem. Those souls who seek salvation will “drink” of those “waters” and become Yahweh’s “people.” Those who receive His Spirit will have chosen Him in marriage; and, He will have chosen them too.

Verse twenty-one then sings, “the people whom I formed for myself so that they might declare my praise.” [NRSV] The literal translation says, “people who I have fashioned for myself , my song of praise they will relate .” Here, this says “people” are “people,” but those “people who I have formed for myself” are those who are “my people my chosen” (from verse twenty). This is the formation or fashioning of a Yahweh elohim, which is a soul married to Yahweh’s Spirit. The use of “my” states those “people” are divinely possessed by Yahweh (as was Isaiah). To use the first person possessive – “myself” – the “self” is that of each of the “people,” who have become possessed by Yahweh. They each then proclaim “I Yahweh,” rather than “my ego is me.” Like Isaiah (and David, and all the other song writers of Yahweh), the “people” then all “praise Yahweh in song.” This is then the flow of “streams from the mouth in the wilderness” that defeat the serpents and ostriches. The use of “yə·sap·pê·rū” (from “shaphar”) says those who are the wives and servants of Yahweh will all be “related” by their souls singing the same tunes (Spiritual brothers).

As an Old Testament selection to be read aloud on the fifth Sunday in Lent, the period of testing is again focusing on the “wilderness” that is a predicting a return to a lost land. This is the way one should see one’s own soul being tested; as the life one left behind (before being tested) must be seen as where forgetting the lessons of servitude to Yahweh has led to a ruin. The past is oneself that had a life filled with jackals of false shepherds and ostriches that are the daughters who prostitute religion for profit. The world is not as complicated as “people” make it seem. All the complications are ironed away by a total commitment to Yahweh, by becoming His wife and servant. The test is whether or not one’s soul has married Yahweh and become protected in the dangerous sea of life by His Spirit, as His elohim.

Language, Psalms, Teaching

Psalm 126 – The test of sowing the seeds of joyfulness

December 28, 2025 R. T. Tippett Leave a comment

1 When Yahweh restored the fortunes of Zion, *

then were we like those who dream.

2 Then was our mouth filled with laughter, *

and our tongue with shouts of joy.

3 [2] Then they said among the nations, *

“Yahweh has done great things for them.”

4 [3] Yahweh has done great things for us, *

and we are glad indeed.

5 [4] Restore our fortunes, Yahweh, *

like the watercourses of the Negev.

6 [5] Those who sowed with tears *

will reap with songs of joy.

7 [6] Those who go out weeping, carrying the seed, *

will come again with joy, shouldering their sheaves.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fifth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Isaiah, where Yahweh spoke through him, saying “he wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert.” This pair will precede the selection from Philippians, where Paul wrote: “Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.” All readings will accompany the Gospel selection from John, where is written: “Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him.”

You will notice how I have adjusted the verse numbers to match the verses separated by David. The NRSV agrees with this numbering; but the Episcopal Church has found verse two to be too long for their purposes and changed it into a non-existent verse. The corrected verse numbers are in bold type, within brackets. The commentaries to follow will address that numbering order. Additionally, in four places the NRSV (et al) have taken the proper name of “Yahweh” and replaced it with a generic “Lord.” There are so many “Lords” these days, it is hard to keep up with who the LGBTQ leaders of the Episcopal Church are calling their “god” this week. I have restored the name “Yahweh” in bold type. If that offends anyone, then I doubt you will continue beyond this point.

In verse one and the true verse four, one will find the NRSV translation saying “restored the fortunes” and restore our fortunes.” Because that is so misleading – making listeners or readers think Yahweh cares how much “fortune” a soul has – as commonly measured in material worth – the association with named places (“Zion” and “Negev”) makes this song seem to be about Jews being able to once again lay claim to property. Because that is so wrong, I will comment on literal translations of this text, that are mine, based on the Hebrew-to-English tool I use. [BibleHub Interlinear]

Verse one translates literally to state in English: “a song , of ascents when returned Yahweh the captivity of dryness ; we became like those who dream .” In David’s view of the land he ruled, there had never been a loss of fortune, unless one wants to look at the grand scope of history, where Jacob and his sons moved to Egypt, leaving all the lands he had possessed behind (amid a famine, when property values take a huge tumble). Thus, this verse is singing about the dryness [the meaning behind the name “Zion”] that is a lack of spiritual waters that Egypt had brought. To be “like those who dream” can allude to Joseph – a dreamer of wisdom – who made the move to Egypt inviting. Still, “Zion” is the name applied to the place inhabited by the Jebusites, whose underground tunnels reflected the grave, where death brings on the dreams of sleep. Thus, verse one is singing about reincarnation, which is then a reflection upon a soul’s resurrection to everlasting life.

The return of the Israelites, led by Joshua and the Ark of the Covenant, meant life was given back to the land of Canaan. This revitalization is then said in verse two to say, “at that time was filled with laughter our tongue with singing at that time they said among the people ; grown up Yahweh has made with these .” To translate “ḇag·gō·w·yim” [transliterated form of “goy”] “among the nations” is skipping forward in history, to when King Solomon has prostituted his godlike status “among the nations,” so Solomon was seen as “great.” None of that had happened when David wrote this song. The only nations around knew nothing of “Yahweh,” and none of those saw the land of the Israelites (led by David) as significant. Thus, David is singing about those divinely married souls led by Joshua into the Promised Land as possessing “mouth and tongue” of Yahweh, which impressed many local “peoples” to say, “Those who left five hundred years ago have come back matured in religion. They were elevated in stature because of Yahweh having married their souls.”

Verse three then is David singing, “they grew up Yahweh has made with us , we are glad .” Here is the second use of “hiḡ·dîl” [transliterated from “gadal”], which Strong’s says means “to grow up, become great.” Strong’s Exhaustive Concordance says this word can be found implying “advance, boast, bring up, exceed, excellent, become, do, give,” To place focus of “great things” is then following an incorrect desire to make this song of praise be about all the “fortunes” that comes from claiming to believe in one God. The point being made by David is this “growth” is a spiritual “advance.” It is what takes the normal soul in the flesh and makes it “exceed” and produce “excellent” production. It is a “birth” that has been “given,” thus received, where true Israelites had become what “Yahweh has made with us.” This is a song of praise because David then added, “we are glad.” The presence of Yahweh has brought their soul happiness.

In verse four is a return to a translation that says “restore our fortunes,” when that is not the main focus intended. In verse one is written “šî·ḇaṯ” [transliterated form of “shibah”], which means “captivity” (with some lean to “restoration”). Here, in verse for is the same Hebrew word repeated – “šə·ḇū·ṯê·nū” [transliterated form of “shabuth”] – which means “captivity” or “captives.” In the repetition of this word, the first is placed in brackets, with the second surrounded by parentheses, as: “[šə·ḇū·ṯê·nū] (šə·ḇū·ṯê·nū)”. The placement of brackets implies no need to translate this word, while the parentheses implies an aside that is more of a thought or whisper, than a word of text.

The literal translation of verse four is as such: “return Yahweh this [captivity] (captives) ; as the channels in the parched rolling hills .” Here, the brackets and the parentheses indicate the unseen presence of a soul within a soul, with both being “captives” in a body of flesh. This repetition then speaks of the divine marriage between a soul and Yahweh’s Spirit (the one we now call Jesus). Thus, the verse loudly sings, “return Yahweh this,” which reflects back on the gladness of divine possession stated in verse three. That perceived in verse three as singing about the spiritual growth that Yahweh makes of us is then silently said to be a desired “captivity,” where the soul is held “captive” of that which no longer sins. Thus, the “rivers in the Negev” are unseen, under the “dry, parched” surface [with those words being the meaning behind “negeb”], which forms a series of “rolling hills” that are barren wilderness [the meaning of “Negev”]. It means inner peace withstands all external difficulties, when Yahweh has “returned” a soul to Him.

Verse five then sings literally in English: “those who plant seeds in tears (of weeping) , in joyful shouts will be the reaper .” From seeing the landscape of the Negev at the end of verse four, to see the dismal outlook of anything ever being fruitful and productive becomes the outlook of a hard and resistant world. The pressures of life bring tears (of weeping) that offer prayers to Yahweh as the “seeds planted.” There is nothing about this psalm that seeks “fortune” or some form of material favor from Yahweh. One prays for one’s own soul to be able to produce good fruit for Yahweh. As good fruit, oneself becomes nourishment – manna from heaven – that can sustain others. Thus, when one is found the answer to one’s prayers, it is time to rejoice and give all thanks to Yahweh.

Verse six then literally sings in English: “continually he goes forth and weeping carrying acquisition sowing to come and come rejoicing ; carrying his sheaves .” Here, again but unstated, is “weeping” while planting seeds. This is a “continual” act that must be done in the physical world. The seasons change and that which has “grown up” will be used and returned to a state of need. This then sings about the necessity of ministry, where one’s children and one’s children’s children all become the seeds of the good fruit that must “continuously be put forth” into the world. The world grows tears and those tears need to be answered as prayers returned by Yahweh. Yahweh’s lineage is Spiritual, not physical bloodlines or honored families that amass great wealth in the name of a Lord. The laborers must “come and come,” all must “come rejoicing” in His name. Thus, David sang that the continued Spirit reborn in true Israelites would mean Yahweh always “carrying the sheaves” of spiritual food to His people.

As a Psalm of David to be sung on the fifth Sunday in Lent, when the season of testing is still in one’s own personal wilderness, the lesson must be seen to grow up and mature in Christ – the Anointment of Yahweh’s Spirit upon one’s soul. One needs to see there is no such thing as freedom, like the modern world loves to use to make souls become more addicted to the material realm. If there were true freedom, then one’s soul could leap away from this miserable world and be done with all Satan’s tests. The message of David is to be “returned to captivity,” which is oneness with Yahweh [not some magical Lord]. One need to mature by knowing one’s soul is joined with Yahweh’s Spirit. This inner gladness is how one laughs are the tests of the devil. One is proved ready to sow the seeds of love that plants the thought of divine marriage, where souls can only escape the captivity of the physical realm by becoming good fruit in barren surroundings. David is teaching our souls to rejoice at the test of Lent and be prepared to sow the seeds of Yahweh’s love in ministry, after the test of Lent has been passed.

Explaining the Readings

Monthly Archives: December 2025

Exodus 3:1-15 – The test of listening to a burning bush

Psalm 63:1-8 – The test of singing praises

1 Corinthians 10:1-13 – The test not to get drunk, naked and revel in waywardness

Luke 13:1-9 – The test of producing good fruit or being destroyed

Joshua 5:9-12 – Rolling Away the stone of a tragic marriage, so a new marriage can begin

Psalm 32 – The test of true repentance

2 Corinthians 5:16-21 – The test of Yahweh’s exchange program

Luke 15:1-3, 11b-32 – The test of being the least wasteful son of the man who had two

Isaiah 43:16-21 – The test of forgetting the past and thinking the future is different without God

Psalm 126 – The test of sowing the seeds of joyfulness

The Episcopal Lectionary Discerned