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Jesus' Epistle To Satan

We may find a supporting text in Ezekiel, rather than the New Testament's book of Revelation: We immediately see that the scene is set for the wrath of God to come upon the city of Jerusalem to leave only a righteous remnant.

-- Click To Expand/Collapse Bible Verses -- Eze ch21:v1-32
Eze 21:1 And the word of the LORD came unto me, saying,
Eze 21:2 Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel,
Eze 21:3 And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
Eze 21:4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:
Eze 21:5 That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.
Eze 21:6 Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.
Eze 21:7 And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.
Eze 21:8 Again the word of the LORD came unto me, saying,
Eze 21:9 Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:
Eze 21:10 It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree.
Eze 21:11 And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
Eze 21:12 Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.
Eze 21:13 Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD.
Eze 21:14 Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers.
Eze 21:15 I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
Eze 21:16 Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.
Eze 21:17 I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.
Eze 21:18 The word of the LORD came unto me again, saying,
Eze 21:19 Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.
Eze 21:20 Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defensed.
Eze 21:21 For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.
Eze 21:22 At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort.
Eze 21:23 And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.
Eze 21:24 Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand.
Eze 21:25 And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
Eze 21:26 Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
Eze 21:27 I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.
Eze 21:28 And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
Eze 21:29 While they see vanity unto thee, while they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
Eze 21:30 Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.
Eze 21:31 And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skillful to destroy.
Eze 21:32 Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.

Presciently we may compare the arrival of the angel of the church to the "sword in the Lord's hand" introduced in verse 3 above, cutting off from the now corrupt church those in the flock that leave to join the philadelphian remnant, as well as severing those that are not chosen from the fold of the elect.

The sword goes across all flesh, we see this is a "world and kingdom wide" judgement as well as one that will not be repeated, (verse 5) The least is just that, the least and he is unique. Verse 7 relates the tipping point in comparison to the angels oath that there should be time no longer - that the tribulation is determined and set, rather than an arbitrary period known only by the Father.

Verses 8 to 15 relate the preparation of the angel of the church as a work of Christ, that as the sword he "contemneth" (treats with contempt) the rod of Christ (L(G) <=> E(l) as every "tree"). The result is that if one holds, the other is inconsistent, they are no more. The solution? Use the Lord's right hand where L(G) is strictly equal to the angel's works in Christ. (It is no laughing matter that E(l) is consistent, it is not for merriment that the time of tribulation is determined.)

Verse 14 states the sword should be doubled the third time: this resolves to the binding of satan to pay the debts of three things; D(l) and also the mark of the beast (overcome by leaving the church and finding the true gospel.) and one further. To release claim upon all elect and not elect. In these acts the angel cuts off the righteous and wicked from satan, and the debt is laid to satan to release them all.

Verse 15 relates how the church global is under condemnation by the exit of the angel, the least of the flock. Evey fold (church) has the sword laid to it's door (Gate) The result is as the churches merge together their desolated state (the ruin) is multiplied to become "as one".

The passage goes on to relate how the sword is doubled the third time (for completeness). In the sword finding out (all) great men in their secret chambers, all flesh is truly found elect or damned as with divine authority (In place over all great men), and the result is that satan is revealed as the "wicked and profane prince of Israel" that has claimed authority over the right hand of Jesus Christ. The sword is therefore sent, purposed to then take all into captivity by conviction of the flock by the spirit, (until those captive leave the church of their own will) or else to be killed with the sword upon the remaining tares, (The image of the beast formed by the ten kings strip her naked of the righteousness of Christ.)

The angel has already doubled the sword twice: The doubling of the sword thrice is "laid against the tree" by satan himself. If satan maintains his claimed authority over the angel then for satan to become (rightfully) as the least and retain the crown, (authority over the angel) He must justify the angels work himself, (In accord with the established freedom L(G) that saves the angel) inserting a foundation (work) on Christ underneath the angel, and justifying him. (Exalt Him that is low and abase him that is high. verse 26) In order to maintain authority over the angel, satan must interrupt the mechanism of salvation, yet L(G) must then be preserved. He, satan must indefinitely prevent the resurrection or perform it himself (as laughable as that is.)

In other terms, this leads to a contradiction, for the doubling of the sword of "all that are slain" is completed with the paying of the debt accrued from the fall, with the defeat of Death itself - (the wrath of God is to certainly lead to resurrection.) The "bill" for the resurrection is given to satan, as satan himself must both charge himself to both release the dead and do the work of resurrection that does it to maintain a position that is in authority over the angel. That is, unless he removes his "diadem and crown", and lets all his captives free. The angel, as the Lord's right hand is in a unique position. There is no "proper authority" between that of Christ and His right hand, and for those that are greater in the kingdom than the angel, they are equal to each other anyway.

Satan, as the profane "prince of Israel" therefore must release all such captives and give up any (all) claim upon God's sovereignty.

In verse 17 God states He will also wield a sword in agreement with His wrath in a manner that would appear to treat the grace of God with contempt, smiting his hands together in agreement. The Father states to the prophet "appoint two ways for the king of babylon to come", and this refers to the sending of the two witnesses, as also the smiting together of the Father's hands in agreement. It is to the angel's overcoming they witness and are given power to minister by the angel's work. (Not divine omnipotent power, but power of truth for a ministry.)

Verse 19 refers to the two separate systems of 666 that may be constructed by any one pair of left and right hand octals. In the book of Daniel we see this in the "King of the North" passage concerning the 1335 days. Jerusalem takes the place of the static subgroup, (the defensed) Rabbath the "antichrist bow", and the head of the way as the unity element. In then divining, the king of babylon does so to gain knowledge over merely that of God's existence (He is stood on that very fact, at the parting of the two ways.) and weighs judgement on the basis that the city of Jerusalem is not in favour with the Most High - as to whether His favour is more or less so with the Ammonites. (His (satans) attention is "equally" divided.) It follows from the 1335 days that with the variance of the unity element, the system renders no octal as principal or fixed as right or left hand, the system is open to vary and there is no solution given. Satan does not have the mind of the Lord, thank God!

One could place the angel upon the work of Christ (of the first resurrection, doubling the sword somewhat), that since an angel esteemed as satans property may possibly overcome his fall, all men are now under conviction to come to faith, as they are not satans "property". (Although in Christ, all now attain the overcoming of the world.) Is satan's attention split between those whom the woman represents, or the earth whose mouth opens to swallow the attack of the dragon?

Both the king of Babylon and the prince of Israel in this passage are in collision, but both are analogous to Death and Hell. Babylon, or captivity is the "Hell" part and we see that satan is defeated with the exit of the elect from captivity and then Death defeated with the resurrection. In both senses, the captivity is undone with the sword, and the other power of the antichrist Death is overcome by God. (The last enemy defeated), the angel swears "time no longer" and the sword is doubled the third time, binding satan with the debt and simultaneously justifying the angel (the right hand) as innocent, releasing him.

That is, if the dragon holds firmly to the authority he is also bound - Otherwise if he "removes the diadem and the crown" then he may escape for "a short while". Yet does satan remove his claim or does he devour the angel? What would Jesus do? We are told that this will not be the same as it was in the OT time-line of the example; We may be convinced that satan will not attain the full authority of Christ or that of His angel. God will three times overturn it - (compare the three vectors in the octal group - they are order 2, generating the group.) The Lord turns every way to give the authority of the crown only to the angel, His right hand.

Those that are contracted to satan by similar oaths may view all of this with some suspicion, that their sins may also be so struck out - and indeed they are up to a point, logically they made the oaths in iniquity and they have that iniquity remaining. If satan brings this to memory before them all, then to do the will of the devil's orders is to be left in receipt of the wrath of God, cut off from life with the same sword in the Lord's hand, (as by His judgement.) that would otherwise certainly free them. (The Lord is patient and kind, He knows just how strong the devil's hold can be.)

Only the identity of the Ammonites remains in the passages. There is one group missing in all this, all those that have escaped so far - and whom are told they are "free" of condemnation outside of the church: They are set to find out that they too are under judgement, this shall not be (end) the same, Iniquity has an end with the judgement.


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