(TNDL): THE TEACHINGS OF FULL TRUTH AND TRUE LIGHT OF THE NEW DIVINE LOGOS, SANCTIONED BY “ELYON’S SEER PROPHET” FOR THE CLEANSING OF OUR UNIVERSAL COMMUNITY OF PEOPLE, OF TERRA (EARTH) AND SKY!!!!!!!
"YESHUA, OUR SALVATION, SAVES, KEEPS AND FILLS US WITH HIS LOVE IN ABUNDANCE!" (TNDL)
"Yes, indeed! Yeshua taught his disciples to love their neighbours as they love themselves, doing to others as they would others do unto them. The golden rule is to Love GOD and His only begotten Son, Yeshua, first. Look at the gospel of John 14:12-18; and second, love others, because GOD, the eternal heavenly Father, so loved the world, that He gave his only begotten Son, that whoever believe (trust) in him, shall not perish, but have eternal life. The gospel of John 3:16." ((TNDL)
"Christ salvation is all about his fullness of Agape, Grace, and Truth! In fact, he is Agape." (TNDL)
Ezekiel 37 King James Version (KJV) 37 The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones,
2 And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry.
3 And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest.
4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord.
5 Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live:
6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord.
7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.
8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.
9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live.
10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.
12 Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
13 And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves,
14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.
15 The word of the Lord came again unto me, saying,
16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim and for all the house of Israel his companions:
17 And join them one to another into one stick; and they shall become one in thine hand.
18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?
19 Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand.
20 And the sticks whereon thou writest shall be in thine hand before their eyes.
21 And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
22 And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.
23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.
24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.
26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
28 And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
Philo Judaeus JEWISH PHILOSOPHER WRITTEN BY: The Editors of Encyclopaedia Britannica See Article History Alternative Title: Philo of Alexandria Philo Judaeus, also called Philo of Alexandria, (born 15–10 BCE, Alexandria—died 45–50 CE, Alexandria), Greek-speaking Jewish philosopher, the most important representative of Hellenistic Judaism. His writings provide the clearest view of this development of Judaism in the Diaspora. As the first to attempt to synthesize revealed faith and philosophic reason, he occupies a unique position in the history of philosophy. He is also regarded by Christians as a forerunner of Christian theology.
Philo Judaeus Philo Judaeus Philo Judaeus. From Les vrais pourtraits et vies des hommes illustres Grecs, Latins et Payens, Vol. 2, by André Thevet, 1584. READ MORE ON THIS TOPIC Jerusalem: Western Wall, Second Temple Judaism: Philo Judaeus The first systematic attempt to apply Greek philosophical concepts to Jewish doctrines was made by Philo Judaeus (Philo of Alexandria) in the 1st century ce. Philo was influenced by Platonic and Stoic writings and probably also by certain postbiblical Jewish beliefs and speculations.…
Life And Background Little is known of the life of Philo. Josephus, the historian of the Jews who also lived in the 1st century, says that Philo’s family surpassed all others in the nobility of its lineage. His father had apparently played a prominent role in Palestine before moving to Alexandria. Philo’s brother Alexander Lysimachus, who was a general tax administrator in charge of customs in Alexandria, was the richest man in the city and indeed must have been one of the richest men in the Hellenistic world, because Josephus says that he gave a huge loan to the wife of the Jewish king Agrippa I and that he contributed the gold and silver with which nine huge gates of the Temple in Jerusalem were overlaid. Alexander was also extremely influential in Roman imperial circles, being an old friend of the emperor Claudius and having acted as guardian for the emperor’s mother.
Philo was born between 15 and 10 BCE. The community of Alexandria, to judge from the language of the Jewish papyri and inscriptions, had for nearly three centuries been almost exclusively Greek-speaking and indeed regarded the Septuagint (the 3rd-century-BCE translation of the Hebrew Bible into Greek) as divinely inspired. During the century and a half before Philo’s birth, Alexandria had been the home of a number of Jewish writers whose works exist now only in fragments. These men were often influenced by the Greek culture in which they lived and wrote apologies for Judaism.
The Alexandrian Jews were eager to enroll their children of secondary school age in Greek gymnasiums, institutions with religious associations dedicated to the liberal arts and athletics; in them, Jews were certainly called upon to make compromises with their traditions. It may be assumed that Philo was a product of such an education: he mentions a wide range of Greek writers, especially the epic and dramatic poets; he was intimately acquainted with the techniques of the Greek rhetorical schools; and he praises the gymnasium. Philo’s education, like that which he ascribes to Moses, most probably consisted of arithmetic, geometry, astronomy, harmonics, philosophy, grammar, rhetoric, and logic.
Like the cultured Greeks of his day, Philo often attended the theatre, though it had distinctly religious connotations, and he noted the different effects of the same music on various members of the audience and the enthusiasm of the audience for a tragedy of Euripides. He was a keen observer of boxing contests and attended chariot races as well. He also mentions the frequency with which he attended costly suppers with their lavish entertainment.
Philo says nothing of his own Jewish education. The only mention of Jewish education in his work indicates how relatively weak it must have been, because he speaks only of Jewish schools that met on the Sabbath for lectures on ethics. That he was far from the Palestinian Hellenizers and that he regarded himself as an observant Jew is clear, however, from his statement that one should not omit the observance of any of the Jewish customs that have been divinely ordained. Philo is critical both of those who took the Bible too literally and thus encountered theological difficulties, particularly anthropomorphisms (i.e., describing God in terms of human characteristics), and those who went to excesses in their allegorical interpretation of the laws, with the resulting conclusion, anticipating Paul’s antinomianism, that because the ceremonial laws were only a parable, they need no longer be obeyed. Philo says nothing of his own religious practices, except that he made a festival pilgrimage to Jerusalem, though he nowhere indicates whether he made more than one such visit.
In the eyes of the Palestinian rabbis the Alexandrian Jews were particularly known for their cleverness in posing puzzles and for their sharp replies. As the largest repository of Jewish law apart from the Talmud before the Middle Ages, Philo’s work is of special importance to those who wish to discern the relationship of Palestine and the Diaspora in the realm of law (halakah) and ritual observance. Philo’s exposition of the law may represent either an academic discussion giving an ideal description of Jewish law or the actual practice in the Jewish courts in Egypt. On the whole, Philo is in accord with the prevailing Palestinian point of view; nonetheless he differs from it in numerous details and is often dependent upon Greek and Roman law.
That Philo experienced some sort of identity crisis is indicated by a passage in his On the Special Laws. In this work, he describes his longing to escape from worldly cares to the contemplative life, his joy at having succeeded in doing so (perhaps with the Egyptian Jewish ascetic sect of the Therapeutae described in his treatise On the Contemplative Life), and his renewed pain at being forced once again to participate in civic turmoil. Philo appears to have been dissatisfied with his life in the bustling metropolis of Alexandria: He praises the Essenes—a Jewish sect who lived in monastic communities in the Dead Sea area—for avoiding large cities because of the iniquities that had become inveterate among city dwellers, for living an agricultural life, and for disdaining wealth.
The one identifiable event in Philo’s life occurred in the year 39 or 40, when, after a pogrom against the Jews in Alexandria, he headed an embassy to the emperor Caligula asking him to reassert Jewish rights granted by the Ptolemies (rulers of Egypt) and confirmed by the emperor Augustus. Philo was prepared to answer the charge of disloyalty levelled against the Jews by the notorious anti-Semite Apion, a Greek grammarian, when the Emperor cut him short. Thereupon Philo told his fellow delegates not to be discouraged because God would punish Caligula, who, shortly thereafter, was indeed assassinated.
Works Philo’s genuine works may be classified into three groups:
1. Scriptural essays and homilies based on specific verses or topics of the Pentateuch (the first five books of the Bible), especially Genesis. The most important of the 25 extant treatises in this group are Allegories of the Laws, commentary on Genesis, and On the Special Laws, an exposition of the laws in the Pentateuch.
2. General philosophical and religious essays. These include That Every Good Man Is Free, proving the Stoic paradox that only the wise man is free; On the Eternity of the World, perhaps not genuine, proving, particularly in opposition to the Stoics, that the world is uncreated and indestructible; On Providence, extant in Armenian, a dialogue between Philo, who argues that God is providential in his concern for the world, and Alexander, presumably Philo’s nephew Tiberius Julius Alexander, who raises doubts; and On Alexander, extant in Armenian, concerning the irrational souls of animals.
3. Essays on contemporary subjects. These include On the Contemplative Life, a eulogy of the Therapeutae sect; the fragmentary Hypothetica (“Suppositions”), actually a defense of the Jews against anti-Semitic charges to which Josephus’ treatise Against Apion bears many similarities; Against Flaccus, on the crimes of Aulus Avillius Flaccus, the Roman governor of Egypt, against the Alexandrian Jews and on his punishment; and On the Embassy to Gaius, an attack on the Emperor Caligula (i.e., Gaius) for his hostility toward the Alexandrian Jews and an account of the unsuccessful embassy to the Emperor headed by Philo.
A number of works ascribed to Philo are almost certainly spurious. Most important of these is Biblical Antiquities, an imaginative reconstruction of Jewish history from Adam to the death of Saul, the first king of Israel.
Philo’s works are rambling, having little sense of form; repetitious; artificially rhetorical; and almost devoid of a sense of humour. His style is generally involved, allusive, strongly tinged with mysticism, and often obscure; this may be a result of a deliberate attempt on his part to discourage all but the initiated few.
Originality Of His Thought The key influences on Philo’s philosophy were Plato, Aristotle, the Neo-Pythagoreans, the Cynics, and the Stoics. Philo’s basic philosophic outlook is Platonic, so much so that Jerome and other Church Fathers quote the apparently widespread saying: “Either Plato philonizes or Philo platonizes.” Philo’s reverence for Plato, particularly for the Symposium and the Timaeus, is such that he never took open issue with him, as he did with the Stoics and other philosophers. But Philo is hardly a plagiarist; he made modifications in Plato’s theories. To Aristotle he was indebted primarily in matters of cosmology and ethics. To the Neo-Pythagoreans, who had grown in importance during the century before Philo, he was particularly indebted for his views on the mystic significance of numbers, especially the number seven, and the scheme of a peculiar, self-disciplined way of life as a preparation for immortality. The Cynics, with their diatribes, influenced him in the form of his sermons. Though Philo more often employed the terminology of the Stoics than that of any other school, he was critical of their thoughts.
In the past, scholars attempted to diminish Philo’s importance as a theological thinker and to present him merely as a preacher, but in the mid-20th century H.A. Wolfson, an American scholar, demonstrated Philo’s originality as a thinker. In particular, Philo was the first to show the difference between the knowability of God’s existence and the unknowability of his essence. Again, in his view of God, Philo was original in insisting on an individual Providence able to suspend the laws of nature in contrast to the prevailing Greek philosophical view of a universal Providence who is himself subject to the unchanging laws of nature. As a Creator, God made use of assistants: hence the plural “Let us make man” in Genesis, chapter 1. Philo did not reject the Platonic view of a preexistent matter but insisted that this matter too was created. Similarly, Philo reconciled his Jewish theology with Plato’s theory of Ideas in an original way: he posited the Ideas as God’s eternal thoughts, which God then created as real beings before he created the world.
Philo saw the cosmos as a great chain of being presided over by the Logos, a term going back to pre-Socratic philosophy, which is the mediator between God and the world, though at one point he identifies the Logos as a second God. Philo departed from Plato principally in using the term Logos for the Idea of Ideas and for the Ideas as a whole and in his statement that the Logos is the place of the intelligible world. In anticipation of Christian doctrine he called the Logos the first-begotten Son of God, the man of God, the image of God, and second to God.
Philo was also novel in his exposition of the mystic love of God that God has implanted in man and through which man becomes Godlike. According to some scholars, Philo used the terminology of the pagan religions and mystery cults, including the term enthousiasmos (“having God within one”), merely because it was part of the common speech of the day; but there is nothing inherently contradictory in Judaism in the combination of mysticism and legalism in the same thinker. The influence of the mystic notions of Platonism, especially of the Symposium, and of the popular mystery cults on Philo’s attempt to present Judaism as the one true mystery is hardly superficial; indeed, Philo is a major source of knowledge of the doctrines of these mystery cults, notably that of rebirth. Perhaps, through his mystic presentation of Judaism, Philo hoped to enable Judaism in the Diaspora to compete with the mystery religions in its proselyting efforts, as well as in its attempts to hold on to its adherents. That he was essentially in the mainstream of Judaism, however, is indicated by his respect for the literal interpretation of the Bible, his denunciation of the extreme allegorists, and his failure to mention any specific rites of initiation for proselytes, as well as the lack of evidence that he was himself a devotee of a particular mystery cult.
The purpose of what Philo called mystic “sober intoxication” was to lead one out of the material into the eternal world. Like Plato, Philo regarded the body as the prison house of the soul, and in his dualism of body and soul, as in his description of the flight from the self, the contrast between God and the world, and the yearning for a direct experience of God, he anticipated much of Gnosticism, a dualistic religion that became important in the 2nd century CE. But unlike all the Greek philosophers, with the exception of the Epicureans, who believed in limited freedom of will, Philo held that man is completely free to act against all the laws of his own nature.
In his ethical theory Philo described two virtues, under the heading of justice, that are otherwise unknown in Greek philosophic literature—religious faith and humanity. Again, for him repentance was a virtue, whereas for other Greek philosophers it was a weakness. Perfect happiness comes, however, not through men’s own efforts to achieve virtue but only through the grace of God.
In his political theory Philo often said that the best form of government is democracy, but for him democracy was far from mob rule, which he denounced as the worst of polities, perhaps because he saw the Alexandrian mob in action. For Philo democracy meant not a particular form of government but due order under any form of government in which all men are equal before the law. From this point of view, the Mosaic constitution, which embodies the best elements of all forms of government, is the ideal. Indeed, the ultimate goal of history is that the whole world be a single state under a democratic constitution.
LEARN MORE in these related Britannica articles: Jerusalem: Western Wall, Second Temple Judaism: Philo Judaeus The first systematic attempt to apply Greek philosophical concepts to Jewish doctrines was made by Philo Judaeus (Philo of Alexandria) in the 1st century ce. Philo was influenced by Platonic and Stoic writings and probably also by certain postbiblical Jewish beliefs and speculations.… Two-page spread from Johannes Gutenberg's 42-line Bible, c. 1450–55. biblical literature: The tripartite canon …II Maccabees, the writings of Philo, a Hellenistic Jewish philosopher, and Josephus, a Hellenistic Jewish historian, as well as in the Gospel According to Luke. The tripartite canon represents the three historic stages in the growth of the canon.… Two-page spread from Johannes Gutenberg's 42-line Bible, c. 1450–55. biblical literature: The Hellenistic period …made by the Jewish philosopher Philo (c. 30/c. 20 bc–after ad 40), whose interpretation of the Pentateuch in terms of Platonic idealism and Stoic ethics had more influence on Christian than on Jewish hermeneutics.… Christ as Ruler, with the Apostles and Evangelists (represented by the beasts). The female figures are believed to be either Santa Pudenziana and Santa Práxedes or symbols of the Jewish and Gentile churches. Mosaic in the apse of Santa Pudenziana basilica, Rome, ad 401–417. Christianity: The Gentile mission and St. Paul Like his elder contemporary Philo of Alexandria, also a Hellenized Jew of the dispersion, he interpreted the Old Testament allegorically and affirmed the primacy of spirit over letter in a manner that was in line with Jesus’ freedom with regard to the Sabbath. The crucifixion of Jesus he viewed… Christ as Ruler, with the Apostles and Evangelists (represented by the beasts). The female figures are believed to be either Santa Pudenziana and Santa Práxedes or symbols of the Jewish and Gentile churches. Mosaic in the apse of Santa Pudenziana basilica, Rome, ad 401–417. Christianity: The Apologists Philo of Alexandria had spoken of the Logos as mediating between the transcendent God and the created order. Although some of their coreligionists were offended by the use of Greek philosophical ideas, the Apologists made important advances in the development of Christian thought and were… MORE ABOUT Philo Judaeus 19 REFERENCES FOUND IN BRITANNICA ARTICLES Assorted References account of Therapeutae In Therapeutae comparison with Saint Paul In Christianity: The Gentile mission and St. Paul In Christianity: The Apologists contribution to Judaism mysticism In Judaism: Three types of Jewish mysticism philosophy In Judaism: Social, political, and religious divisions In Judaism: Egyptian Jewish literature In Judaism: Philo Judaeus Platonism In ancient Rome: The rise of Christianity biblical exegesis In biblical literature: The tripartite canon In biblical literature: The Hellenistic period VIEW MORE ADDITIONAL READING EXTERNAL WEBSITES ARTICLE HISTORY ARTICLE CONTRIBUTORS FEEDBACK Corrections? Updates? Help us improve this article! Contact our editors with your feedback.
Philo Judaeus JEWISH PHILOSOPHER Philo Judaeus FLOURISHED c. 15 BCE - c. 50 Alexandria, Egypt Alexandria, Egypt SUBJECTS OF STUDY Judaism Platonism mysticism theology Providence VIEW BIOGRAPHIES RELATED TO CATEGORIES Judaism mysticism philosophy criticism theology
RELATED BIOGRAPHIES St. Augustine Plato Emanuel Swedenborg Saint Gregory of Nyssa Aristotle Socrates Benedict de Spinoza Averroës Origen Martin Buber
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The El-Elyon and the Lord Yeshua L Michael, promised that he shall pour out his Spirit upon all flesh and his servants shall prophecy. Joel 2. The servants who the Almighty God, Most High is awakening in this end times to proclaim the gospel message of the Kingdom of Heaven/ kingdom of God, shall be the Seer prophets, not just theologians, teachers, and preachers, because GOD, the eternal heavenly Father, through is only begotten Son, is building His Kingdom/Ekklesia (Church) through the Spoken ‘WORD,’ the New Divine Logos, according to Revelation 19:12.This is the WORD of faith, Truth, and power; this same Divine Logos (WORD). It is He who created the heaven and earth, according to the gospel of John chapt. 1, where he said, in a beginning was the WORD, and the WORD was with GOD, Most High, and the WORD was GOD. All things were made by him, and there was nothing made without his making. HE, YESHUA, IS THE NEW DIVINE LOGOS, THE WORD, AND HE, THROUGH HIS ETERNAL HEAVENLY FATHER, IS MAKING THE NEW HEAVEN AND EARTH, WITH THE NEW JERUSALEM, THE HOLY CITY OF GOD, MOST HIGH. So, the powers of the Most High shall be pouring down of all flesh in these end times to make holy Seer prophets of them; there will be both men and women, empowered by the Great and mighty Spirit of the Mighty El-Elyon and His only begotten beloved Son. This event and move of GOD, the world has never heard nor seen before. These servants of GOD shall remain faithful, obedient and true to their GOD and Lord, in proclaiming the Gospel message of the Kingdom of heaven/of the kingdom of GOD Most High! Joel 2.” (TNDL)
"Wrong, wrong, wrong! because only El-Elyon is able to say surely, which nation or nations, will stave. What the Most High has predicted by his great major Seer prophet, is those nations at the end times, shall not study war anymore. They shall beat their swords, of war weapons into plowshares or invest their money into agricultural needs, starting in (India). For the Lord shall put this state of action in the minds of his servants, as he did in the days of the King Potiphar and Joseph the dreamer." (TNDL)." And he shall judge among the nations and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war anymore Isaiah 2:4.” (TNDL) Copyright 2018 TNDL
Enoch, the seventh from Adam, father of Methuselah, the great-grandfather of Noah, is scarcely referred to in the Holy Bible. I Enoch, also called the Book of Enoch, is traditionally believed to have been written by Enoch. And in studying these writings, the Christian academic, Dr. R.H. Charles, Yale University director of Dead Sea Scroll Studies states:
The influence of Enoch on the New Testament has been greater than that of all other apocryphal and pseudepigraphal books taken together…. All the writers of the New Testament were familiar with [Enoch’s book], and were more or less influenced by it in thought and diction.1
There is no doubt that the Master Jesus was familiar with the writings of Enoch.2 And upon closer examination, many of the key phrases and sayings recorded as Jesus’ red-letter quotes throughout the Gospels resemble the ideas and terms found in the Book of Enoch.
Enochian scholars today have based their research findings on the original Ethiopic Bible, which includes the Book of Enoch, first introduced to the modern world in the 1821 English translation by Oxford professor Richard Laurence. Additionally, the later 20th century discovery of several Aramaic Enoch texts, found among the Dead Sea Scrolls at Qumran, places the origins of those fragmented pages of Enoch’s book at least 200 years before the birth of Jesus.
Why Is the Book of Enoch Not in the Bible? Why then is Enoch’s book not in the Bible nor generally regarded as canonical, official Holy Scripture? 3 There is ample evidence that Enoch’s lost book story and its 1500-year disappearance from Western Christianity revolves around a concerted effort made by the (Roman Catholic) Church to suppress and censure its distribution. In fact, in the 4th century, some influential Church theologians decried Enoch’s book as heresy.4
Despite the Rabbi Jesus’ recorded words citing obvious references to the Book of Enoch,5 despite evidence that the apostles and early Christians accepted the words of Enoch as authentic Scripture, the real mystery behind the story of the lost book of Enoch’s bible is only now coming to light. The reason that I Enoch is not included in the Christian Bible today may be explained in part by the subject that is his book’s predominant theme.
Fallen Angels—Topic of Controversy The controversy for many theologians regarding Enoch’s teachings centers on Enoch’s claim of a fall from heaven of a certain segment of the angelic realm. In his book, Enoch described himself as the Messenger of the Ancient of Days, who is referred to in Scripture as the Most High, the Great and Holy One. It is he who sent Enoch to Earth as a prophet with power to reprove a rebellious segment of an angelic band, called the Watchers.
The Watchers were mighty guardian angels, charged by God to protect mankind. According to the Book of Enoch, a small number of these angels, beguiled by the loveliness of earthly women, chose to incarnate and cohabitate with them. The children born of their unions were disclaimed by Enoch as “evil spirits upon earth.” In Enoch’s words, “The spirits of the[se] giants shall [be known] as the Nephilim which shall oppress, corrupt, fall, contend, and bruise upon earth.”
Enoch’s Book—Judgment and Warning From the mists of antiquity, before the Flood of Noah’s time, Enoch, the seventh from Adam, was sent by God to warn his children to avoid interbreeding with the descendants of the children conceived in the illicit marriages between earthly women and these fallen angels. The major theme of the Book of Enoch then is the final judgment of those angels who fell from their heavenly estate, along with all their progeny. This final judgment of the Watchers is to occur not during Enoch’s lifetime but “in a generation which is to succeed at a distant period, on account of the elect.” (En. 1:2)
Some scholars interpret the time of this judgment to coincide with the years when Jesus walked the Earth as the Son of Man and the Elect One, terms which Enoch himself used when speaking of the coming Messiah.
Some students of the Bible, particularly of specific New Testament chapters and prophecies in Revelation and Daniel concerning the Last Judgment, believe Jesus took up the mantle of the Patriarch Enoch and that of the Old Testament Law and the Prophets. Students of the ascended masters’ teachings today, including those familliar with the Enoch material edited by the Summit University Press, conclude that the ministries of Jesus Christ and his forerunner John the Baptist were a fulfillment of the judgment prophecies preserved in I Enoch.
The Spirit of Enoch with Us Today Many in our community who regularly attend our online service broadcasts and keep abreast of the teachings of the ascended masters as delivered through David C. Lewis, acknowledge that ascended masters, including Enoch, with other heavenly beings, are able to convey instruction and divine grace through a living amanuensis by the agency of the Holy Spirit, much as the Old Testament prophets were the mouthpiece of God to the children of Israel.
Enoch is very much alive and present in the realms of heaven and has something to say to the descendants of his own lineage. How does the Ascended Master Enoch look upon what is occurring in the Middle East? What is his response to the desecration of holy sites and sacred memorials in Syria and Iraq at the hands of terrorist groups? You can read his words or hear his messages in our HeartStreams Database. Please refer to the database module on the right column of this page.
In what we refer to as a HeartStream or inspired message, Enoch shares the following message with our community and devotees everywhere:
O holy ones of God, though love is at the core of all that you do, understand that the law of love is also within the action of cosmic justice and judgment. God says to man, Enough is enough! There is no more place for darkness, war and division upon my Earth—that which the Elohim have created and which is your own garden paradise upon this planet to live in. If you would choose darkness, then that darkness will proceed to engulf you, O souls. And yet if you choose a righteous walk in light, then that light will be your guiding principle, the daystar, the polestar of your being, and I will live through you. The law of love and righteousness will manifest through you, and all that you came to this Earth to fulfill may be realized through that law of love.
Sounds very much like the words of a prophet who, from the outset, claimed that the Great and Holy One sent him to reprove the Watchers and to deliver the stern judgment of God for ignoring their appointed task of inspiring and raising humankind.
Daniel 10:11-13 King James Version (KJV) 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.
12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
"TWO THOUSAND YEARS AGO, YESHUA L MICHAEL, CAME IN THE FLESH TO EARTH TEACHING AND PROCLAIMING THE KINGDOM OF HIS ETERNAL FATHER, GOD, THE ETERNAL ONE! YESHUA OF NAZARETH, EMMANUEL, WAS NOT TEACHING ABOUT HIS OWN KINGDOM, HE SPOKE ABOUT THE KINGDOM OF GOD, HIS ETERNAL HEAVENLY FATHER. IN HIS PRAYER, WHEN HIS DISCIPLES ASKED HIM TO TEACH THEM HOW TO PRAY, IN MATHEW 6:5-15, HE PRAYED: ‘OUR FATHER WHO ART IN HEAVEN, YOUR KINGDOM COME ON EARTH, AS IT IS IN HEAVEN.’ SURELY, YESHUA WAS SPEAKING ABOUT HIS FATHER'S HEAVENLY KINGDOM. YESHUA CAME AS THE SPOTLESS LAMB OF GOD, WHO AS JOHN THE BAPTIST PROCLAIMED: ‘LOOK THE LAMB OF GOD WHO TAKES AWAY THE SINS OF THE WORLD’. WHICH IS TO SAY, AS JOHN THE BAPTIST WAS SENT TO MAKE THE WAY FOR THE LAMB OF GOD, EVEN SO, YESHUA WAS SENT TO PREPARE THE WAY FOR HIS ETERNAL HEAVENLY FATHER’S KINGDOM, THAT MUST BE REALIZED BY ALL PEOPLE OF THE END OF THE AGE, EVEN THOUGH IT WOULD HAVE STARTED AS A MUSTARD SEED TWO THOUSAND YEARS BEFORE, BUT WOULD GROW AND COVERED THE EARTH AT THE END OF THE AGE. THE FIG TREE, KINGDOM OF HEAVEN, DOES NOT COME TO MATURITY UNTIL THE OLD HEAVEN IS PASSED AWAY, AND THE NEW HEAVEN AND EARTH WITH THE NEW JERUSALEM, THE CITY OF GOD AND OF THE LAMB, IS IN PROGRESS. NO SIN, ANYWHERE, CAN ENTER INTO THE KINGDOM OF GOD COMING DOWN FROM GOD IN HEAVEN TO A CLEAN AND PURE EARTH. REVELATION 21&22. ALSO, LOOK AT ISAIAH 11, AND MICAH 4, WHEN THE WHOLE EARTH IS PURIFIED AND ALL LIVING THINGS ARE TRANSFORMED, AND LUCIFER’S EVIL ENERGY REMOVED FROM THEIR MINDS AND SPIRITS. WE SEE THAT IN THE NEW EARTH, HUMANS, MALE AND FEMALE, SHALL BE STILL LIVING ON EARTH, WHILE THE NEW JERUSALEM, THE CITY OF GOD IN NOW ON EARTH. HOLY ONES ARE ALLOWED TO TAKE THEIR GIFTS INTO THE HOLY CITY OF GOD, BUT NOTHING UNCLEAN OR THINGS THAT CAN DEFILE, CAN ENTER THERE. SO, THE NOW REALIZED KINGDOM OF GOD, IS BEING RULED FROM THE TEMPLE OF GOD, WHICH ARE THE ETERNAL FATHER GOD, AND THE LAMB. THEY BOTH ARE NOW THE TEMPLE OF GOD. REVELATION 21&22.” (TNDL)
“THERE IS STRENGTH AND POWER IN THE NAME OF YESHUA, OF NAZARETH; FOR ALL THOSE WHO PUT THEIR TRUST IN HIM AND WALK IN HIS WAYS IN OBEDIENCE, WHEN THEY CALL ON THE NAME OF THE LORD, MICHAEL YESHUA, THERE SHALL BE DELIVERANCE, BECAUSE OUT OF ZION HAS COME THE DELIVERER, YESHUA THE MESSIAH, THE SALVATION OF MANKIND. BLESS HIS HOLY NAME!” (TNDL) Copyright 2018 TNDL
“ALTHOUGH THE WORD, ‘GOSPEL’ WAS USED ON MANY OCCASION, PRIER TO THE CHRISTIAN ERA, WHEN YESHUA OF NAZARETH BEGAN HIS DIVINE MINISTRY, HE WAS SPECIFIC IN IS MESSAGE. HIS GOOD NEWS WAS NOT ABOUT RECEIVING A REWARD FOR BEING THE FIRST IN BREAKING THE SPECIAL NEWS FOR A HANDSOME REWARD, LIKE THE PRE CHRISTIAN ERA. HIS SPECIAL GOOD NEW WAS ABOUT A DIVINE GOSPEL OF HIS ETERNAL FATHER'S KINGDOM! YESHUA CALLED IT THE (GOOD NEWS OF THE KINGDOM OF GOD). YESHUA’S GOSPEL OF THE KINGDOM OF GOD, MARK 1:15, YESHUA SAID REPENT AND BELIEVE THE GOSPEL OF KINGDOM OF GOD. HE ALSO TOLD THE UNBELIEVING PEOPLE THERE, THAT HIS KINGDOM IS HIDDEN TO MANY. Luke 13, tells us of TWO PARABLES (ONE) The parable of the Mustard Seed, and TWO, the parable of the Leaven.WHEN WE KNOW AND UNDERSTAND WHAT THESE TWO PROVACATIVE PARABLES ARE SAYING, THEN WE WILL BEGIN TO COMPREHEND YESHUA’S MASSAGE ABOUT THE KINGDOM OF HEAVEN OR THE KINGDOM OF GOD, AS HE SOMETIMES SAID. YESHUA’S GOOD NEWS WAS NOT TO START A NEW RELIGION, IT WAS ABOUT STARTING BUILDING A KINGDOM; HIS ETERNAL FATHER'S KINGDOM. IN THE LORD'S PRAYER, HE PRAYED, THY KINGDOM COME ON EARTH, AS IT IS IN HEAVEN. MATHEW 6:5-15. ALSO, YESHUA GAVE THE PARABLE OF THE VINEYARD OWNER, MARK 12; Mathew 21: 33-46; Luke 20:9-19.” (TNDL) Copyright 2018 TNDL
