Psa 69:3 I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.
Psa 69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Psa 69:5 O God, thou knowest my foolishness; and my sins are not hid from thee.
Psa 69:6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Psa 69:7 Because for thy sake I have borne reproach; shame hath covered my face.
Psa 69:8 I am become a stranger unto my brethren, and an alien unto my mother’s children.
Psa 69:9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

God’s elect are given to cry out to God “turn unto me according to the multitude of thy tender mercies” a statement that is uttered when we are at our wits’ end (Psa 107:28-30) and one that brings us to our “desired haven”, which is Christ and His body.

Last week we talked a little bit about how the old covenant typifies the old carnal nature of man that must become something new. God patiently forms and describes this new creation being formed as an act of mercy (Rom 11:32). He alone can change our old hearts to become a new heart of flesh (Eze 36:26), being formed in the new covenant relationship that is being given to few to partake of in this age (Mat 22:14).

God’s tender mercies are seen throughout this process of becoming a new creation with a new heart, and we look to the word of God both the old and new covenant to be encouraged by the witness and promises being given.

2Pe 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

His sovereignty and ongoing promise of salvation expressed in his word are profitable (2Ti 3:16), and that salvation spoken of is especially but not exclusively (1Ti 4:10) unto those whose eyes are being open to see the pillar of light and darkness that God has formed for our growth as we learn to discern good and evil through the trials He prepares for us.

2Ti 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

1Ti 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

Heb 5:14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Eze 36:26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
Eze 36:27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

Jer 31:33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

Heb 10:16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
Heb 10:17 And their sins and iniquities will I remember no more.
Heb 10:18 Now where remission of these is, there is no more offering for sin.
Heb 10:19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Heb 10:20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

Eph 5:30 For we are members of his body, of his flesh, and of his bones.

Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

The types and shadows of the old and new covenants are written for our admonition upon whom the end of the ages have come (1Co 10:11), and they show us that God has always been wakeful over his word and creation which is for our sakes (Jer 1:12, 2Co 4:15).

He uses the physical creation to make manifest the truths of His plan to those who are given to see the mysteries (Col 1:27) of the ‘is, was and will be’ mind of Christ that reveal the spiritual plan and purpose of God through the physical creation (Rom 1:18-20).

When Christ tells us he is come to reveal the Father, it is not just by his words that he is doing this but by the creation that Christ has spoken into existence (Psa 33:9, Heb 11:3, Joh 1:1-5) by the word of God, with God, in the Father (Mat 11:27, Joh 5:43, Joh 14:11, Joh 14:20).

The division of light from darkness (Gen 1:4), the dividing of waters (Gen 1:7), the Isles of the Gentiles divided in their land of (Gen 10:4-5), the new and old wine of the new covenant (Mat 9:17) are just a few examples that speak to the process needed to divide or put off flesh so that twain can become one as God divides and puts back together that which he has divided in a way that is pleasing to him and profitable for us (Ecc 3:3-11).

Dividing and putting together or breaking and binding is demonstrated in type and shadow for us in the history of Israel and Judah as well (1Ki 11:31-40, 1Ki 12:15). Christ and His body is the reality that all these stories point to as the one bread and one spirit which the body of Christ becomes through Christ who is typified by Judah and the body of Christ being Israel in type (Gal 6:16, Rom 4:25).

We are being prepared by our loving Father to be one ‘house of bread’ (Bethlehem) for the nations, and one spirit (Eph 4:4) that will wash the unwashed masses who have yet to come to those living waters that have temporarily been taken away from the world (Isa 1:3).

God is the one who allows for the division in the heart of man that is deceitful and desperately wicked (Jer 17:9) and easy to divide and sift without Christ on the throne of our hearts (Luk 22:31, Psa 127:1).

Man and woman have a natural enmity against each other as scripture declares (Gen 3:15-16), revealing to us that the head and the body in type and shadow of the body of Christ or (Judah and Israel) are twain and not one until Christ creates the unity through the holy spirit that is found in the body of Christ alone (Eph 5:31, Jas 1:27).

God brings us to see the need for these natural divisions in the physical and spiritual (1Co 11:19) as He drags us to the only one who can bring unity to the body of Christ (Joh 6:44) a unity demonstrated by our marriage to the lamb (Rev 19:7) which will witness to all the world of His love toward the masses (Joh 3:16). We are given as the vessel that God will use to make twain one in this marriage which has always been His desire (Mar 10:8, Mat 19:8).

God first shows us that we are divided and against him, and through that process of repentance and reconciliation he prepares us to be the living water and bread that will be used to heal the nations of all the division that exists through the first man Adam down throughout all the ages of man. That is the deep reflection on the verses in psalm 69.

Doing a search in e-sword for the word ‘divided’ provides a profound study on the subject of how God shapes the circumstance of life or the counsels of men by forming the light and darkness, which depending on where you are in the spectrum of God’s purpose for you, will affect your life in the preordained manner that God has chosen.

I hope to show in tonight’s shorter than usual study how ‘it hath pleased him’ to form the body of Christ in such a way that we have need of each other, and how God will continue to build us up as His family by giving us challenges that bring us to reach out to the body of Christ and bring us to see the need for this ‘the cup of blessing which we bless‘ (1Co 10:16).

Isa 53:10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

1Co 12:18 But now hath God set the members every one of them in the body, as it hath pleased him.

1Co 15:38 But God giveth it a body as it hath pleased him, and to every seed his own body.

It is a cup of suffering (Mat 20:22 GNB) that burns away any spirit of denial of who Jesus Christ is (Act 9:4-5) as Christ strengthens us through the body and blood of Christ and makes us a healthy, united body with the same mind of Christ and the same love toward one another (Joh 6:53, Php 2:2, Joh 15:12).

The cup that we drink, “the cup of blessing which we bless” forms us into “one body” (1Co 12:20), a body which is a living sacrifice that is experiencing what it is like to say “this is my blood of the new testament” as we fill up what is behind of the afflictions of Christ for his body sake the church that will be comprised of all mankind one day. All of this process is being accomplished through Christ where we are accepted (Col 1:24, Rom 4:25, Eph 1:6-7, Rom 15:7).

1Co 12:18 But now hath God set the members every one of them in the body, as it hath pleased him.
1Co 12:19 And if they were all one member, where were the body?
1Co 12:20 But now are they many members, yet but one body.

1Co 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
1Co 10:17 For we being many are one bread, and one body: for we are all partakers of that one bread.

Mat 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.
Mat 26:29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
Rom 4:25 Who was delivered for our offences, and was raised again for our justification.

*Rom 4:25 Who was delivered for [Greek: dia – through] our offences, and was raised again for [Greek: dia – through] our justification.

Eph 1:6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Eph 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

Rom 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.

Psa 69:3 I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.
Psa 69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Psa 69:5 O God, thou knowest my foolishness; and my sins are not hid from thee.
Psa 69:6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Psa 69:7 Because for thy sake I have borne reproach; shame hath covered my face.
Psa 69:8 I am become a stranger unto my brethren, and an alien unto my mother’s children.
Psa 69:9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

Psa 69:3 I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.

While we wait for God to deliver us, we are going to experience this weariness and we are going to feel powerless to say or do anything, with our throats dried and our eyes failing us, which are both symbols of the need for the spiritual increase that comes from God alone (Deu 28:65-67, 1Co 3:6).

God brings us to this place of thirst and lacking vision in order to be brought to a point where our flesh is out of the way, as we become persuaded (Rom 8:38) that God alone is the one who can and will deliver us in our times of need.

It is always darkest before the dawn, which is just another way of saying that we are brought to our wits’ end by a loving Father who wants us to learn of His great power to deliver, and in this we do learn of His ‘tender mercies’ (2Co 1:9, Mat 6:34, Psa 27:14, Psa 107:28).

We see in verse 4 that like Christ, we are hated by all the world with a cruel hatred that would have them destroy us. What is most important for us to notice is how David deals with the abundant amount of enemies and hatred that God is allowing to manifest in his life.

Psa 69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

David ends this verse by saying: “then I restored that which I took not away”

CLV says it this way: “Must I restore then what I have not pillaged?”

ESV says it this way: “What I did not steal must I now restore?” which brings to mind these verses: (Gen 42:25, Jer 30:17, Luk 6:29-30, Gal 6:1).

That spirit of meekness is formed through these humbling moments of suffering for righteousness sake (1Pe 3:14). We learn that all of it is God’s plan and that vengeance is His (Deu 32:35-36, Isa 62:1) , which is the pattern we see in this Psalm with David now confessing of his sins in verse 5, declaring that He knows his foolishness (Psa 139:7-12).

Psa 69:5 O God, thou knowest my foolishness; and my sins are not hid from thee.

Verse 6,7, and 8 speak to the need for us to realize that our actions, good or bad, have consequences that affect others. It is not for my/your sake but for God’s sake that he has “borne reproach” and that “shame hath covered my face”.

Psa 69:6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.
Psa 69:7 Because for thy sake I have borne reproach; shame hath covered my face.
Psa 69:8 I am become a stranger unto my brethren, and an alien unto my mother’s children.

God lets us feel the shame of our wrongdoings, and we feel very isolated at times for our own good and for the good of the body of Christ. We “become a stranger unto my brethren, and an alien unto my mother’s children” (of verse 8) so that we can be cleansed of all our iniquity which is all connected to His “tender mercies” (Psa 51:1-4).

Psa 51:1 To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
Psa 51:2 Wash me throughly from mine iniquity, and cleanse me from my sin.
Psa 51:3 For I acknowledge my transgressions: and my sin is ever before me.
Psa 51:4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

All of these humble and contrite words of King David lead up to the last verse of our study (Psa 69:9), a parable that speaks to how all of these detailed events of verses 4 to 8 are accomplished within those who God is showing His tender mercies to in this age. It is all within us and we learn (painfully and humbling) that we all live by every word, the good and the evil in our day.

Psa 69:9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

This is a good place to end our study, as we contemplate how God cleanses the body of Christ of all our iniquities and brings us very low (Psa 79:8> from last week’s study) so that we can again be washed and renewed “for the zeal of thine house hath eaten me up;” (of verse 9 tonight), through (Rom 4:25*) these tender mercies that God manifests (as seen in the second half of verse 9, in “the reproaches of them that reproached thee are fallen upon me”), so that “that thou mightest be justified when thou speakest, and be clear when thou judgest” of Psa 51:4 above.

Psa 51:4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

*Rom 4:25 Who was delivered for [Greek: dia – through] our offences, and was raised again for [Greek: dia – through] our justification.

Psa 68:17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
Psa 68:18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.
Psa 68:19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.
Psa 68:20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.
Psa 68:21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.
Psa 68:22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:
Psa 68:23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.

What do chariots and millstones have to do with our overcoming in this age, and how will God go about creating a holy people that will come to “ascribe strength” unto Him?

In tonight’s study we will look at the word “chariots” more closely and the counterpart word “millstone”. We will see once again that God has used the historical figures of Israel and the surrounding nations to teach us today, as His elect, that all things are for our sakes (2Co 4:15) and for our learning of how God destroys the man of perdition who resides on the throne of every man’s heart until the Lord comes in to destroy him by the brightness of his coming (2Th 2:8).

It is in this process of overcoming (which God gives to very few in this age) that we learn to “Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds”.

Psa 68:17 The chariots (H7393) of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.

H7393
רכב
rekeb
reh’-keb
From H7392; a vehicle; by implication a team; by extension cavalry; by analogy a rider, that is, the upper millstone: – chariot, (upper) millstone, multitude [from the margin], wagon.
Total KJV Occurrences: 119
• chariot, 29
• chariots, 86
• millstone, 2 Jdg 9:53; 2Sa 11:21
• upper millstone, 1 Deu 24:6
• wagons, 1

The chariots of God are connected to the word millstone and are come to do battle against the first man Adam, to cause division in the positive sense of division cutting away and destroying that which needs to be taken away and cast into the sea, that which is in us which offends (Luk 17:2, Mar 9:42).

“The chariots (H7393) of God are twenty thousand, even thousands of angels” as opposed to 1Sa 13:5 or 1Ch 19:7, and the angels are discussed as being in “thousands of angels” to demonstrate that they are used for the judgment of the flesh that is being destroyed via a process of judgment 10X10X10=1000 (Mat 26:53 [12 legions], Mar 5:9 [legion], Luk 12:51).

1Sa 13:5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots (H7393), and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Bethaven.
[36 thousand total has 3+6 in it=9 demonstrating judgment once again]

1Ch 19:7 So they hired thirty and two thousand chariots(H7393), and the king of Maachah and his people; who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle.
[32 thousand has 3+2 in it demonstrating grace and faith by which we are saved]

Mat 26:53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

Mar 5:9 And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.

Luk 12:51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

We know there is only one law giver and judge (Jas 4:12-13) and that Christ and His Father are one (Joh 10:30) and that we can judge righteous judgment when we seek not our own judgment but the judgment that Christ can give when we commit and cast our cares unto the Lord (1Pe 5:7-8, Joh 5:30, 1Jn 4:17-18). In type and shadow these twenty thousands chariots of God and thousands of angels can judge righteous judgment because “the Lord is among them, as in Sinai, in the holy place.”

Jas 4:12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? [in your flesh]
Jas 4:13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: [It is in this city, which is Jerusalem above, that we judge righteous judgment typified by buying and selling and getting gain.]

Joh 10:30 I and my Father are one.
Joh 10:31 Then the Jews took up stones again to stone him.
Joh 10:32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?

1Pe 5:7 Casting all your care upon him; for he careth for you.
1Pe 5:8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

Joh 5:30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

1Jn 4:17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world.
1Jn 4:18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.

When God draws us into a process of judging ourselves (2Co 13:5) so that love can be made perfect, it will take His boldness working within us to overcome and to confess our faults; and the end result is that His love being shed abroad in our hearts (Rom 5:5) will cast out fear, which causes torment, and we will be made perfect in love.

That is why we need twenty thousand chariots and thousand of angels: because these things are given unto those who are given to cry out for deliverance in this age (Rom 2:4), we will therefore ascribe strength unto God for his excellency over Israel where His strength is being perfected “in the clouds”; going back to the title of our study “Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds” (from verse 34 of this Psalm).

1Jn 4:17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
1Jn 4:18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

The elect are given to see that all that matters is this ‘the day of the Lord’ for us, and that this ‘day’, which is going to put an end to our first man Adam, is symbolically likened unto the first year of marriage, or the time we “continue there one year” in the city which symbolizes new Jerusalem above in (Jas 4:13).

Jas 4:13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: [it is in this city which is Jerusalem above that we judge righteous judgment typified by buying and selling and getting gain.]

Deu 24:5 When a man [Christ in us] hath taken a new wife [the elect], he shall not go out to war [2Ti 2:4], neither shall he be charged with any business [Mal 3:8-10, Rom 12:1]: but he shall be free at home one year, and shall cheer up his wife which he hath taken.
Deu 24:6 No man shall take the nether or the upper(H7393) millstone to pledge: for he taketh a man’s life to pledge.

The life that we take to pledge is the life of Christ and these verses above (Deu 24:5-6) are the reason why Christ likens our relationship unto him and the church to that of a man and woman who are married (Eph 5:25).

In the following verses from Judges 9 concerning Abimelech, we see the negative type of being thrust through with a sword, as opposed to Saul who does not want to die at the hand of the uncircumcised, just as we should not want to be amongst those whom Christ calls the dead burying the dead (Luk 9:60). In Abimelech’s negative example of dying with the sword, it is a woman who slays us spiritually, the church, to help us to die daily; but Abimelech shows us in shadow and in type that he wants to die by his own strength.

Jdg 9:53 And a certain woman cast a piece of a millstone (H7393) upon Abimelech’s head, and all to brake his skull.
Jdg 9:54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
Jdg 9:55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
Jdg 9:56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
Jdg 9:57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

There are many more connections and studies that can be made with a search of the word chariot (H7393) or millstone (H7393) in E-Sword.

Psa 68:18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.
Psa 68:19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.
Psa 68:20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death.

You might be thinking ‘finally! some good news!’, and that is true as we see now a shadow of all what God has been doing to the nations of old leading to our salvation which comes as result of “the issues from death” which belong “unto GOD the Lord”.

In the verses below, we see why Christ “led captivity captive”. These verses in Ephesians 4 are prophesied of in these verses in Psalms 68, and are the end result of the destruction of the first head of Adam, accomplished through the “gifts” that God brings to men (Deu 16:17) who are all in their former conversations and rebellious unto the Lord (Eph 2:3).

Eph 4:8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts
unto men. [Psa 68:18a Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men…]
Eph 4:9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? [Psa 68:18b …yea, for the rebellious also, that the LORD God might dwell among them]
Eph 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
Eph 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Eph 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Eph 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: [Psa 68:19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah]
Eph 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
Eph 4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: [Psa 68:20 He that is our God is the God of salvation; and unto GOD the Lord belong the issues(H8444) [or outgoings or borders] from death so that we “may grow up into him in all things”]

This is “salvation”: to know God and his Son Jesus Christ who we come to know through His body which is the church (Joh 17:3, Eph 3:10). This is the means by which we ascribe strength unto God that comes from him, made perfect in the elect throughout the ages.

This is how God deals with the “issue” of death: giving us the power to die daily and to put off the former conversations. Our inward heavens pass away with a great noise, and we eventually become comfortable in the fire that dissolves all unrighteousness and perfects holy conversation and godliness within those who are exercised by it in this age.

2Pe 3:10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
2Pe 3:11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,

Psa 68:21 But God shall wound the head of his enemies (Jdg 9:53), and the hairy scalp of such an one as goeth on still in his trespasses.
Psa 68:22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea: (Exo 14:7-9, 1Co 10:2)
Psa 68:23 That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.

We saw in the story of the death of Abimelech above, and specifically in verse 53 below, an enemy of God whose head was wounded.

Jdg 9:52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
Jdg 9:53 And a certain woman [the elect] cast a piece of a millstone (H7393) upon Abimelech’s head, and all to brake his skull.
Jdg 9:54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. [a type and shadow of despising the chastening of the Lord]
Jdg 9:55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
Jdg 9:56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:

I’m bringing this verse into light at this point as it uses the word millstone [same word in Psa 68:17 chariot (H7393)] which describes the means to the end of Abimelech’s life which was destroyed by God (speaking of verse Psa 68:21 of our study tonight) to demonstrate to us His vengeance on our old man which slays our “seventy brethren”, which is a type of the complete destruction that we bring upon Christ, being guilty of his death and of all the prophets from Abel to Zacharias (Mat 23:35).

Moving on to the next verse, we continue the theme with the word ‘millstone’ or ‘chariots’ (H7393).

Psa 68:22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:

Exo 14:7 And he took six hundred chosen chariots (H7393), and all the chariots of Egypt, and captains over every one of them.
Exo 14:8 And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.
Exo 14:9 But the Egyptians pursued after them, all the horses and chariots (H7393) of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

1Co 10:2 And were all baptized unto Moses in the cloud and in the sea; [one event unto all]

The “depths of the sea” in verse 22 of our study is connected with the depth of the sin (Mic 7:19, Luk 17:2) which is what we come out of (Bashan/Egypt) just as Israel did in type and shadow at the crossing of the Red Sea (Exo 14:27-30).

Psa 68:22 The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:

Mic 7:19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

But we are not perfect but being perfected, and therefore we will offend along the way even the little ones; and therefore we must conclude that we need to live these words of Christ that tell us that it is better for our old man to have a millstone cast about our neck and cast into the sea (the six hundred chosen chariots of verse Exo 14:7 above, or the millstone of Luk 17:2)

We start off here:

Luk 17:2 It were better for him that a millstone (G3458) [same as Jdg 9:53 in ABP+] were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

And God willing in this age we will end up here:

Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
Pro 3:4 So shalt thou find favour and good understanding in the sight of God and man.

Continuing with another thought about this verse 21:

Psa 68:21 But God shall wound (H4272) the head of his enemies, and the hairy scalp (H6936) of such an one as goeth on still in his trespasses.

The hairy scalp (H6936) [crown Job 2:7, head Isa 3:17, scalp Psa 68:21] of verse 21 that our first man Adam starts with that is wounded (H4272) [destroy/dipped/pierced/strike through/wound] by the sword for good (Jdg 9:54, 1Sa 31:4, 1Ch 10:4, Isa 13:15, Lam 4:9, Luk 2:35) will be shaved and cleansed (Lev 14:9) and made clean (Eph 6:17, Heb 4:12, Rev 13:10).

The last verse of our study tonight (Psa 68:23) goes on to graphically describe why God calls us out of Babylon/Egypt/Bashan as we come to confess the depth of our own physical and spiritual depravity which this ‘accounting of’ destroys the man of perdition within and comes at the cost of our life as Judas typified for us all.

Psa 68:23 “That thy foot may be dipped (H4272) in the blood of thine enemies…”

That Strong’s number in blue is the same as the word translated in verse 21 as “wound”. It is “I, even I” who do all these things:

Deu 32:39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
Deu 32:40 For I lift up my hand to heaven, and say, I live for ever.
Deu 32:41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.
Deu 32:42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.

Act 1:18 Now this man purchased a field (the world and all within us (Mat 13:38, 1Jn 2:16, 1Jn 2:2) with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
Act 1:19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

All this is for the good as we read in the very next verse of Deuteronomy 32:

Deu 32:43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.

But it is a process that is painful for the flesh…

Psa 68:23 “…and the tongue of thy dogs in the same”

It is we who leave Christ out to the dogs (Luk 16:21) until we’re given the faith to see the value of His life and His wounds that we want to bind and heal once we understand what they represent to us as His body and are moved with compassion to bring him to the inn (Luk 10:34).

Luk 16:21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

Luk 10:34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

Lazarus, a type of Christ’s Christ, is hungry for truth, and until faith is given to us, we bring no comfort to Lazarus [the elect – the poor of the world], but rather dogs come and lick his sores which represent the depravity of service toward our Lord when we are yet acting “in the same”, like a negative gentile dog.

The positive gentile dog is found in this next story in (Mat 15:27), and can only unfold in our own lives if we have the true witness of Christ’s life within us in this age, which is shadowed in the life of Joshua and Caleb, an earlier type of the two witnesses (Num 14:38).

Mat 15:27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.
Mat 15:28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Num 14:38 But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still.

Joshua H3091
Caleb H3612

– Original: יu1492 וu1513 ׁu1506 יu1492 וu1513 ׁu1493 ּu1506
– Transliteration: Y@howshuwa`
– Phonetic: yeh-ho-shoo’-ah
– Definition: Joshua or Jehoshua = Jehovah is salvation n pr m
1. son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan.

– Original: כu1468 לu1489
– Transliteration: Kaleb
– Phonetic: kaw-labe’
– Definition: Caleb = dog
1. the Godly son of Jephunneh and the faithful spy who reported the promised Land favourably and urged its capture.

When Christ goes with us in our sojourning in this life, we can witness just as Joshua and Caleb tell us that it is His strength in us that makes us more that conquerors in this life (Rom 8:37).

Num 14:6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes:
Num 14:7 And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land.
Num 14:8 If the LORD delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey.
Num 14:9 Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not.

(Key verses: Gen 10:21-31; Gen 11:10-28; 1Ch 1:17-27)

[Study Aired June 19, 2014]

The spiritual meaning of the number three in Scripture relates to spiritual progression to maturity. Natural life on earth is a shadow of that process because the natural reflects a parable of the spiritual (Rom 1:20; Heb 11:3). For those interested in natural things, the spiritual things of God are foolishness and not worth spending much time and effort on (1Co 2:14). The natural is indeed applicable in its own time and context, and is a very important first step in us becoming the spiritual image of God eventually (Gen 1:26; Jer 18:4; 1Co 15:22-28). The three sons of Noah are indeed the progenitors of all people living on the earth today, and the Scriptures are clear about that (Gen 6:7-10; Gen 9:1). However, these three sons of Noah and their offspring also represent our own growth process to fill and rule the whole earth, meaning we are to overcome every evil in our own lives by the indwelling Christ – and that is a lifelong war (Isa 45:7; Rom 8:20; 1Jn 2:16; Rev 17:14; Rev 12:10-11). God’s covenant after the flood also conveys His commitment with all flesh through these three sons of Noah that all in the first Adam will be made new through a work of grace by the spirit of God in Christ (Gen 9:9-17; 1Co 15:22-28; Tit 2:11-12; 1Co 3:13-15). Noah’s prophecy regarding his sons is also very insightful as through those words the continual interrelatedness between these sons and their offspring are indicative, even as they typify our own inward spiritual realms:

Gen 9:24 And Noah awoke from his wine, and knew what his younger son [Ham] had done unto him.
Gen 9:25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.
Gen 9:26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.
Gen 9:27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

Although Canaan, the youngest son of Ham, was particularly mentioned here with regards to his servant role, Ham’s offspring were in general also part of these symbiotic relationships between these families as the building of the tower of Babel also proves. It was actually only after God brought confusion to the “one language” which they all spoke at that time, that division and separation took place for the first time. According to the Word of God it is indeed languages, more than anything else, which was used by God to bring division on earth:

Gen 11:6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
Gen 11:7 Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
Gen 11:8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
Gen 11:9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

Gen 10:5 By these [Japheth’s offspring] were the isles of the Gentiles divided in their lands; every one after his tongue [language], after their families, in their nations [Hebrew: “gôy”/Greek: “ethnos”].

Nowhere in the Scriptures are the sons of Noah and their offspring classified in terms of outward features, including skin color, as some believe. The division of nations and families was based on language primarily. There are many unscriptural and unscientific divisions of nations propagated by those who advocate the theory of evolution or racial segregation on the grounds of certain specific physical features. These fleshly divisions are types of what the scriptures call “sensual” and carnal divisions which are always seen as immature and sinful as they are all contrary to the doctrine of Christ (Num 12:1; 1Co 3:4; Jas 3:14-16; Jud 1:17-19). For the spiritual mature the only true division God ordained “from the beginning” is the separation from sin and disobedience to His commandments (2Jn 1:5-6; Luk 12:1; 1Co 5:6-8; 2Co 7:1; Tit 3:10; 1Jn 2:15-17; 1Jn 5:21; 1Pe 1:15-16):

Rom 16:17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

That is the golden line of division that threads right through the Scriptures since the beginning when light and darkness were divided (Gen 1:1-5):

2Co 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

All barriers of flesh that we put up in our spiritual ignorance against those we naturally “have no dealings with”, are coming down by the effectual work of the indwelling Christ:

Joh 4:7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
Joh 4:8 (For his disciples were gone away unto the city to buy meat.)
Joh 4:9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.
Joh 4:10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

Although God has ordained an elect to be few and separate from their earthly brethren, they are still in this world and are the salt and the light to those around them. This is typified by Joseph and king David, among other examples, who were effectual workers in their own generations – to give others the “living water” in type (Mat 5:13-16):

Gen 49:26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.

Act 13:36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:

The theme of being effectual workers in our generation is foundational to the elect of God that helps to see how the three sons of Noah and their offspring spiritually apply in our lives. Even outwardly we should be known as the servants of God, as we also are not to resist God’s work through the evil and the many adversaries He created for His purposes in us (Mat 5:38-39; Phm 1:6; 1Co 16:9). This is also what all those names and long lists of genealogies in Scripture, even here in Genesis 10, want to make clear to us. Everyone God places in our lives serves an important purpose to bring forth His holy generation in Christ:

Mal 3:18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Japheth and his offspring are first mentioned in the genealogies we find in Genesis 10. The role of Japheth and his offspring in the prophecy of Noah was that of much growth and expansion, but more so especially in his relationship to Shem. The “enlargement” to different parts of the world of Japheth’s offspring, for example, were connected to the “tents of Shem”:

Gen 9:27 God shall enlarge Japheth and he shall dwell in the tents of Shem; and Canaan shall be his servant.

We all first believe we have a free will as we grow and expand in fleshly terms and are isolated in our own ambitions and islands surrounded and engulfed by the restless sea of mankind. This also relates to our initial way of understanding ourselves and things around us which is what is known as our first heaven in spiritual terms (Hab 1:14; Rev 17:15; Rev 21:1). The delusions of growth or expansion in the flesh with all its limitations help us to understand our own fleshliness in all its vastness and earthly glory which was never to be the ultimate habitation and glory for all in the generation of Adam (2Co 3:7-11). We recognize, God willing, that our old barren tent of flesh is our biggest hindrance to obtain spirit life as we give up the earthy wells over which the Gentiles strive (2Co 5:1-5; Gen 26:22):

Gen 10:5a By these [Japheth’s offspring] were the isles [Hebrew: “ı̂y”; Greek: “nēsos”] of the Gentiles divided in their lands…

Ham and his offspring are the second to be mentioned in the genealogies in Genesis 10 (Gen 10:6-20). Through this family of Ham we learn how we grow and expand more in an upward manner as selfish pride and haughtiness cause us to build strong cities and fortresses of flesh in our dry land. This also links with our second heaven when our own understanding is elevated with strongholds of religious delusion and we are blinded to our own self-righteousness and immaturity when we think spiritual completion is perfection of the flesh (Gen 10:8-12; Rev 13). We are hunters against the Lord and His elect. This is when we are destroyed for lack of spiritual knowledge, and we play the role of the spiritual harlot (Hos 4:1-19). This is our man of sin within the strong city of his own conceit which is spiritual Babylon – rich in false doctrines and deceit in us (Rev 16:19; Rev 17:1-6):

Pro 18:11 The rich man’s wealth is his strong city, and as an high wall in his own conceit.

Here is a link to our discussion on Ham and his offspring: https://www.iswasandwillbe.com/foundational-themes-in-genesis-study-50/

The third son of Noah, Shem and his offspring, are mentioned last in this list of the generations of the sons of Noah in Genesis 10. The Scriptures give more importance to Shem and his offspring for a very good reason as the prophecy of Noah also reminds us:

Gen 9:27 God shall enlarge Japheth and he shall dwell in the tents of Shem; and Canaan shall be his servant.

Gen 10:21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

From this relationship between Japheth, “the elder”, and Shem it is clear that Shem is a type of the latter born which through several examples in Scripture, points to the new spirit man from heaven, Jesus Christ. In this respect we can reiterate a few examples in certain family relationships where the younger is chosen by God above the older; for example, Cain and Abel, Cain and Seth, Ishmael and Isaac, Esau and Jacob; Leah and Rachel (Gen 5:3; Gen 17:16-19). Of Jacob’s twelve sons, Joseph and Benjamin were born from his favourite wife, Rachel, whom he married after her older sister Leah, and Rachel was initially barren (Gen 29:16-17; Gen 30:22-24; Gen 25:16-19; Rom 9:11-16). The last Adam, Christ, was before the first Adam in God’s creation, but appeared only afterwards to mankind (Joh 1:1-14; Rev 3:14; Col 1:15-17; Mar 10:31). This all helps us to see that this new spirit man comes afterwards in our lives after we went through the full process of maturity, even the three sons of Noah and their spiritual application in our lives:

1Co 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
1Co 15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
1Co 15:47 The first man is of the earth, earthy: the second man is the Lord from heaven.

The new spirit man is only brought forward through a judgment process on the old man of sin through which we are exercised by much tribulations and chastening to acquire the spiritual skills in the Word of righteousness (Act 14:22; 1Pe 4:12-13; 2Th 2:3-8; Heb 5:14). This “second man…from heaven” opens up our sealed book as we are given “an open door, [which] no man can shut” to enter into “the third heaven” when we take our seat with Him in “the paradise of God”, even in “earnest” while we are still here on earth (Rev 5:1-7; Rev 3:8; 2Co 12:1-4; Rev 2:7; Eph 1:13-14):

Eph 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.

The first thing mentioned here about the “effectual working” of Shem and his offspring is very significant to note, which will help us to see why Shem was chosen and favoured by God (Luk 3:35):

Gen 10:21 Unto Shem also, the father of all the children of Eber the brother of Japheth the elder, even to him were children born.

Our attention is firstly drawn to “the children of Eber” in relation to Shem although Eber was actually a great-grandson of Shem. The name “Eber” has an important connection with the word “Hebrew”:

Gen 40:15 For indeed I was stolen away out of the land of the Hebrews [Hebrew: “ibrı̂y” from “êber” = an Eberite]: and here also have I done nothing that they should put me into the dungeon.

An Eberite is a Hebrew person in the line of Shem’s offspring. Why are the children of Eber mentioned here even before the immediate sons of Shem are mentioned? Here are the five sons of Shem mentioned in the next verse which will help us:

Gen 10:22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.

The son of Shem that links with Eber is Arphaxad, the third son mentioned in that list. In Genesis 11 we see that this generational line through Arphaxad is the only one mentioned in terms of the sons of Shem, again emphasizing the importance of this family:

Gen 11:10 These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood [this makes Shem about 97 years old when he entered the ark]:
Gen 11:11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

Here is a shortened version of this generational line of Shem through Arphaxad to derive at the very person who will bring in the focus of all Old Testament generations from this point onwards:

1Ch 1:24 Shem, Arphaxad, Shelah,
1Ch 1:25 Eber, Peleg, Reu,
1Ch 1:26 Serug, Nahor, Terah,
1Ch 1:27 Abram; the same is Abraham.

The name Eber in Hebrew means “the region beyond”, “to cross over” or “transition”, and that is what Abraham did when he and his family left the land of Ur of the Chaldees to cross over the river Euphrates to enter the land of Canaan across the Jordan River (Gen 11:28-32; Gen 12:1-5). The focus on Abraham and the Hebrew nation is God’s way of telling us the long route through many nations and people we will have to go to get to His spiritual elect in Christ. In these long lists of genealogies so many people and places must take up their ordained functions (many for evil purposes) to set the stage for spiritual maturity in our lives. None of these people and nations mentioned will ever be permanently discarded by God – they will also be saved eventually (Rom 11:30-32). Nevertheles, they are all relevant to the spiritual process of God’s elect first as per God’s design. All the names mentioned in these lists of genealogies serve their effectual purpose which forms an important route to bring us to Abraham through the generation of Shem. God indeed uses all people in His one plan to bring His purposes to fruition:

Gen 10:22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.
Gen 10:23 And the children of Aram; Uz, and Hul, and Gether, and Mash.
Gen 10:24 And Arphaxad begat Salah; and Salah begat Eber.
Gen 10:25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.

Eber had two sons, namely Peleg and Joktan. Peleg’s name in Hebrew means “division”, and here again an emphasis is placed on his generational line because God is narrowing the focus as mentioned earlier. The other son of Eber, Joktan and his offspring, are mentioned here – but not Peleg or his offspring:

Gen 10:26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Gen 10:27 And Hadoram, and Uzal, and Diklah,
Gen 10:28 And Obal, and Abimael, and Sheba,
Gen 10:29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.
Gen 10:30 And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.

Peleg’s offspring are not mentioned here in Genesis 10 but left until after the division of languages at Babel in Genesis 11 (Gen 11:10-27). It is only after God confounded the languages at Babel that Peleg and his generation were highlighted. It was indeed through Peleg that the generations of Abraham were brought forward. The stage is now set for one of God’s prominent types of Christ and His elected ones to appear from all that confusion and darkness (Gen 1:2-5). It is indeed the singleness of the faith and doctrine of Christ that stands out from the confusion all around (2Co 11:3). Abraham is the type of what the faith of Christ is all about and how we can please God only through that faith (Gal 3:16: Gal 3:29):

Gal 3:6 Even as Abraham believed God, and it was accounted to him for righteousness.
Gal 3:7 Know ye therefore that they which are of faith, the same are the children of Abraham.
Gal 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
Gal 3:9 So then they which be of faith are blessed with faithful Abraham.

———-

Detailed studies and emails relating to these foundational themes in Scripture are available on the www.iswasandwillbe.com website, including these topics and links:

http://www.iswasandwillbe.com/numbers-in-scripture-three-the-process-of-spiritual-completion/

What Are The Three Heavens?

Genealogies

Who Is The Israel Of God?