Christ, The Reality of Man Audio
Christ, The Reality of Man Computer-Generated Transcript
This is the season of the year when the entire Christian mystery is concentrated.
For the next week, beginning on Sunday, our churches will be crowded to overflowing.
And I wonder to what degree they will understand the great mystery.
Beginning on Sunday, Palm Sunday, and culminating the following Sunday, Kinesia, or Resurrection.
In Paul’s first letter to the Corinthians, he said Christ died for our sins according to the scriptures.
Oh, they’ll tell that story for Good Friday.
When you heard the word Christ, did you think of another?
Another died for you, and therefore vicariously he suffered?
For that’s what it would be.
Having the function of a substitute would be the vicarious state.
And if he died for our sins, for then his suffering and his shameful death were vicarious.
For that’s what the word would mean.
One who takes the place of.
One who represents or takes the place of something that is primary or original.
There’s another meaning to the word vicarious.
That is an occurrence in an unexpected or abnormal part of the body, instead of the usual one.
For instance, the bleeding of the gum, which replaces the discharge of the uterus in vicarious menstruation.
That’s what you’ll find in Webster’s third international dictionary.
The bleeding of the gum, which sometimes displaces or replaces that which would be the normal discharge of the uterus in a vicarious menstruation.
In this sense, birth from above the skull replaces the normal birth from below of the womb.
That’s the normal natural portion of the body where one should be born.
Here is one now being born from the abnormal portion of the body, which is the skull.
Now, if he died, as we are told, Christ died for our sins according to the scriptures, which you will read in Paul’s fifteenth chapter of 1 Corinthians.
I think it’s the third verse.
Now let me turn now to the scripture.
For it used to be taught in ancient Israel that the father’s sins were actually visited to the children, to the third and fourth generation.
Now comes the new revelation that voids that, which you will find in the thirty-first chapter of the book of Jeremiah, the twenty-ninth to the thirtieth, the thirty-first verse.
“In those days,” meaning the day of the Lord, when man begins to awaken, “In those days it shall no longer,” he said, “that the father’s eight sour grapes and their children’s teeth were placed on edge.”
Everyone shall die for his own sins.
Each man who eats sour grapes, his teeth shall be placed on edge.
No longer the substitute.
Therefore, who is this Christ?
I say, if the word Christ in any way conveys to you the sense of an existent something or someone outside of you, it’s delusive.
You have a false Christ.
For here, every man, but everyone, shall die for his own sins.
Now this is the mystery, as we are told, hidden for ages and generations, but now made manifest to his saints, which is Christ in you, the hope of glory.
But who are his saints?
The saints are simply the redeemed.
It has nothing to do with anything that our so-called holy men say in this world.
There is no holy group on earth that could take an individual, male or female, and declare that that one is a saint.
That’s the height of nonsense.
The saint is the elect, the called, the chosen, the redeemed.
Called by God.
And only the one called knows that he is called.
He can tell it to another.
But it is a law of human behavior that the man called, calling a conscious man, for all the others are not really conscious, even though they seem to be conscious, a conscious man shall not appear as the one he profoundly is.
If he does, he will deftly become a caricature of himself.
For Christ is not of this world.
This is what Paul meant when he said in his third chapter of Galatians, that you should not know Christ after the flesh.
I mean in his second letter to the Corinthians, when he said, “From now on I regard no one from the human point of view, even though I once regarded Christ from the human point of view, I regard him thus no longer.”
So no longer does that man who has been called, who has been awakened, could ever regard Christ from the human point of view, from the world of flesh.
And yet it is in this world of flesh, and only here in the world of flesh, that he is awakened.
No one can consummate the bliss without being generated on earth.
It is right here on earth.
But earth does not end when a man seems to die.
For I come to the end and my senses cannot follow him and he seems to go.
And I see him cremated and the dust is scattered.
But he has not died to himself.
So that the world does not terminate at that point where my senses cease to register it.
He is still in a world, terrestrial, just like this.
And he continues his journey until that moment in time when he is called, when he is awakened, when he is elected.
That being does not, whether he be here, there or elsewhere, ever appear as the one that he knows that he is.
If he ever dares to play that part and try to be something important in the eyes of those that he is talking about, he becomes a caricature of himself.
But from that moment on, he is one with the glorified body of the risen Lord.
And that living glorified body is made up of the redeemed, of the elected, of those who are chosen, those who are called.
Ultimately, everyone will be called.
So it is happening.
But it is happening.
That’s the strangest thing.
Here, the drama that will be unfolding for us next week, and all the pulpits will be talking about it.
And they will tell us that he is risen.
And I will not deny that.
He is not only risen, he is rising.
This is something to be done absolutely and continuously.
It’s something that is set up that it is not related in some way to, say, the happenings now.
It is an eternal drama, without reference to position in time, without reference to duration or repetition, sometimes with reference to pastime.
So you can say he is risen, or that he rose.
But you have to add, and he is rising, because he is actually buried in humanity.
This is the Christ of whom I speak.
Not a little man that lived two thousand years ago, that differed from you.
I am speaking of that Christ in you that is the hope of glory.
That Christ is crucified on humanity.
This body is the only cross that he has ever worn.
This skull is the only tomb in which he was ever buried.
This skull is the only womb from which he will be born.
He will first rise within it, and then he will come out of it.
His coming out of it will be his birth from above.
That is the unnatural birth.
That is the vicarious state of which I speak.
An occurrence in the unexpected or abnormal part of the body, instead of that which is the natural one.
The womb is the natural organ for birth.
The skull is not.
So we speak of this as the vicarious one who took upon himself the sin, is simply telling us it is an entirely different birth.
An entirely different being in this world.
That is the being.
We can use the physical analogy.
I never knew for one moment that sometimes the bleeding of the gums, sometimes, is simply a replacement of the discharge that would normally come from the uterus.
And therefore it is called a vicarious menstruation.
You can read that in the Webster’s Third International.
Look it up and see the definition given to it.
I tell you from my own experience, it’s the most exciting, the most thrilling, the most unexpected thing in the world.
Who would ever think for one moment there was another portion of the body from which man could be born.
And that that man is a supernatural man.
He is not the man that was born from the womb.
That which was born from the womb is flesh and blood.
And flesh and blood cannot inherit the kingdom of heaven.
That which is born from the skull is spirit, that’s God himself.
It’s from the unexpected, the unnatural portion of the body, instead of that which is the normal, natural portion of it.
And that is the Christ in man.
That we’ll be talking about for the next week from every pulpit in Christendom.
But I am telling you who you really are.
You are Christ.
If you have not yet become aware of it through this wonderful series of experiences, you will become aware of it.
But until you become aware of it through actual personal experience, you will continue the journey even though you go through the gate called death.
But death does not end your journey.
You cannot end it in eternity.
For the being in you is immortal.
It cannot die.
That being is your own wonderful human imagination.
That is the divine body of the Lord Jesus Christ, your own wonderful human imagination.
It’s the immortal you and cannot die.
But it has to be born.
I’m born here in this world of flesh and blood.
You cannot consummate the bliss which is heaven until you actually in this world below, which is the world of flesh and blood, have the series of experiences called Christendom in Scripture.
A series of experiences in this manner.
Christianity is based upon the affirmation that a series of events happened in which God expressed himself in action for the salvation of man.
Well, that series of events I have gone through.
I am telling what I know from experience.
It begins with your own awakening.
You awake in that unexpected, abnormal portion of the body.
And as you awake within the skulls, you don’t expect to be awake in there if you’re going to be born, we think of birth from the womb.
I came out of my mother’s womb.
Even if it was caesarean, it is still from the womb.
Though it is simply a section from the side of her body, they’re still taking me from that womb.
You are not taken from the womb when you’re born from above.
You’re coming actually literally from above and it’s out of your own skull.
But first you are awakened.
And when you are awakened, then you come out and it’s an actual birth from above.
Now you may tell it to those who are drawn to you because no man comes unto you save the Father calls him.
You’re in search of the Father.
And soon after the birth you’re going to find the Father.
And you’re going to find him as yourself.
Then you tell it to those whom the Father draws.
But you are the Father.
You are drawing your own now.
They’re all coming to you that can come.
Many fall by the wayside.
They can’t take it, so they go back.
They can’t conceive for one moment that Christ means what you’re talking about.
You haven’t had the experience, you know what you’re talking about.
They have a fixed idea concerning what Christ is.
They use the word, they have something of the outside.
You use the word and you mean only one thing.
Your own wonderful human imagination.
There is no other Christ.
There is no other God.
There is no other Father.
That is the divine body of the Lord Jesus Christ, your own wonderful human imagination.
But it has to be born again.
Born from above.
And it comes in the unexpected abnormal part of the body.
Right out of the skull.
And when it comes out and you tell the world, you cannot gain ever a prayer as the one you so profoundly know that you are.
If you do, and you try to put on all the nonsense about it, you’re simply going to be a caricature of yourself.
Many years ago, maybe 12 years ago, I went to my friend’s office on sunset.
And this very good looking man, a handsome man, about 6 feet, all dressed in his nice long white robe with a little girdle around his belt, around his belly, no shoes, it was a hot summer’s day, with a black beard beautifully trimmed here to his shoulder.
Someone once told him he looked like Christ.
And so he’s going to play his part.
So he came in asking for money.
And my friend and his wife, they work together.
She is the secretary and he is the agent.
And they said, “No, we give to charity, but we give to organized things like the Red Cross and so on.
We do not give this way.”
He was insulting in the most, well, unmerciful manner.
He was now playing the part of Christ.
He asked me, he said, “Brother, would you give me something?”
I said, “Yes.”
So I gave him a dollar.
He thanked me.
He pronounced a blessing upon me, a curse upon them.
He is Christ.
So my friend said to me after he left, “Why didn’t you give him a dollar?”
I said, “I go to a pitch and I spend three dollars, three fifty for a show.
This is funnier.
This is far more amusing.
Here is this thing.
What’s a dollar?”
Letting Gordon have himself a sandwich for his dollar or whatever he wants.
Well, here is someone someday misled him.
There is no physical description of Jesus in the Bible.
None whatsoever.
But someone based upon the pictures that artists have painted over the years told him he looks like Christ.
And so he began to make more and more the outward appearance of Christ.
But you see, I was born with that sense of humor.
He amused me, so I gave him a buck for it.
When I was a little boy in Barbados, and we had these pictures twice a week.
But on the film it would run for a little while, and all of a sudden it came to the end, you heard the tape over and over and over, up would go the lights, then you would have to rewind it, put on another tape, and then you run another one.
So they ran five or six reels of these things, whatever they were.
Twice a week I paid a butcher of my father, his six cents to go into the pit.
The pit was what we called the orchestra.
And we sat above in what would be, say, the balcony.
That was 36 cents, and the pit was six cents.
And I would pay him six cents to laugh at the wrong time.
When everybody was about to cry, he had to laugh.
If he didn’t laugh, he wouldn’t get my six cents.
But he never failed.
But every time he did it, then would come the manager with his little light, take him out, and he never saw a whole picture.
Not in his life.
But twice a week we had fun.
All of a sudden the girl is tied to the tracks, and the train is coming through, and they’re all screaming, and all of a sudden his name was Mashma.
He had feet like that.
No shoe could fit it, so we called him Mashma, meaning he could mash things.
And Mashma would sit there, and then exactly where he was.
Sometimes he would get lost in the thing himself, so he couldn’t laugh too early.
But sometimes he was carried away, and he laughed early.
When it was a tear-jerker.
That night he missed it completely.
But I was given that way, to just make fun of this entire thing that seemed so serious to the whole vast world.
And week after week, well, I had my fun, he had his, and the others enjoyed my success, because they too were shocked as he was pulled out and taken out.
It’s good to be shocked when someone is so pompous, and he is so holy, and he thinks that he is this.
Turn away.
Any man who thinks he is holy and puts on that act for you, just turn away.
For no man who has had the experience is going to put on any appearance concerning what he knows he is.
Because you can’t describe it in flesh and blood.
You could not in any way dress up to look like the being that you know that you are.
For no mortal eye could see it.
It takes the incurrent eye, it takes the eye of Peter, whether it be a little girl of eight months or eight years, or a lady of thirty, it takes the incurrent eye to see the being that you really are.
And you don’t care who sees it, you know what, one has to see it.
One has to bear witness to what you know from your own experience.
But you aren’t going to go and talk about it, because no mortal eye can see it.
So I say it is a law of human, I would say, understanding that the man who actually has experienced it, I call him a conscious man, all the others are sleeping, but the conscious man shall not appear as the one that he actually knows in the depth of his being that he is.
Because if he does, makes any attempt to appear that way, he’s only fooling himself and he simply makes a caricature of himself.
And this is what Paul meant when he said not to know Christ after the flesh, for he’s not of the flesh, he’s a completely different being, he’s supernatural.
So Sunday they’re going to see him on a donkey, in their mind’s eye riding physically.
And they’re going to see him on Friday on a wooden cross.
They’ll see him taken down and put into a little grave and they’re still digging for it in the near east.
And then they believe that some place in the near east he came out of a little tomb, made with mortal hands, a little tomb.
And they say, although they read it in scripture, it’s called Golgotha, where they buried him.
They were still thinking, well the area resembled a skull, and that’s why they called it Golgotha.
It doesn’t resemble the skull, it is the skull.
That’s where he’s buried.
And this is where he’s crucified, on man.
He’s crucified on humanity.
And he is buried in man.
He rose in a man, and then men, and continues to rise in individual men and women.
Eventually he will rise in all, and there’s only one Christ.
So in the end, one body, one spirit, one Lord, one God, unfathomable.
And not one is going to be greater than the other.
When you know it, you don’t want to be, because it’s one.
To be greater than your spirit, there’s going to be others.
It’s one body, one spirit, one Lord, one God unfathomable.
That’s the Christ that I’m talking about.
That’s the one, if you understood how to read it, Blake, not Blake, but Paul, is not confused when he tells you Christ died for our sins, according to the scripture.
He is quoting, not quoting, but he’s implying the 53rd chapter of Isaiah, where upon him all the iniquities of men were placed.
And just like a little lamb before the butcher, and the sheep before the shearer, is dumb, he opened not his mouth, but he saw the fruits of his travail, and he was satisfied.
Yes, he waits upon man here, just as quickly, as innocently, as willingly, when the will in us is evil, as vain it is good.
Because he knows that we are asleep, and we can dream.
You don’t blame a man for a dream.
If tomorrow morning your wife woke and told you, “You know, last night I had the most fantastic experiences with a man, and it wasn’t you.”
And she’s talking to her husband at breakfast, you think you’re going to strike her for a dream?
If she came home and said, “These are the realities, I had them on the outside.”
He might lose his temper, but is he going to actually ostracize her for a dream?
He’s not going to ostracize her for a dream, and yet that dream is telling something.
Now this is a dream, because we are not yet awake.
When he calls us and we are awake, something happens in the one in whom he awakes, and the whole vast world changes.
A complete change takes place within him.
He doesn’t see anything as he saw it formerly, but nothing.
Everything is different in his world.
He sees everyone as Christ asleep.
Until that one awakes, he still sees Christ.
He sees Christ in his wife, in his child, in his friend, in his neighbor, in everyone.
And there’s no other way, after he awakes, that he could ever see anyone.
He can’t see anyone but Christ, because Christ is the reality of man.
That essential dream is your own wonderful human imagination.
And he’s not going to condemn anyone who is dreaming.
But who is dreaming?
Christ is dreaming.
He took upon himself the limitations of this body, and he dreams it.
Well, I’m going to tell you, you can dream a noble dream tonight.
And he doesn’t limit you to what you can dream.
You can dream anything.
He is the creator, and will actually externalize the dream.
You want to dream that you’re successful?
What’s wrong with that?
If you know what you mean by success, what would it be like if it were true?
Do you dare to assume that it is true?
If you dare to assume that it is true, well then live as though it were true.
And it will become a fact.
You’ll actually find yourself externalizing your assumption that when you began to assume it, it had no basis in fact.
That’s how it works.
Then you’ll know who you are.
It doesn’t mean because you projected on the screen of space that tomorrow night you’re going to have the experiences of which I speak, because no one can tell you when you’re going to have them.
It could happen tonight.
I only hope that everyone here will have it in the immediate present.
I do hope, but I have no assurance that you’ll have it now.
But I do know you’re going to have it, that no one will fail in eternity to have it, because God would fail and God cannot fail, and God is in you, and God is your own wonderful human imagination, that is God.
The eternal body of man is the human imagination, and that body is the Lord Jesus Christ.
There is no other Jesus Christ.
None.
And He is the one who is suffering.
Blake could say it so beautifully, “Thou sufferest also with me, although I behold thee not.”
You can’t tell me if you actually see your imagination.
You feel it, you exercise it, and it’s you exercising yourself, but you don’t see it.
You see objects in space, you see the results of the exercise of imagination.
You see the fruits, but you don’t actually see that invisible God, because God can be seen only by His Son.
No one knows Him but the Son, and He knows who the Son is.
Outside of that, you aren’t going to see imagination, but you see imagination in operation, because imagination is God, and God is invisible to all, save His Son.
His Son sees Him, and He sees the Son.
So I tell you, your own wonderful human imagination is the Lord Jesus Christ.
Don’t look for Him in any other place than where He is now.
He’s seated right here, just where you are, that’s where He is.
He is buried in you, but not so deep that in His dream He can’t hear my words.
I’m stirred, because truth is talking to truth.
Deep is speaking to the deep, and He hears my words, because I’m talking to myself in you.
And that self in you is the being that is speaking.
It is one, it is Christ.
One day, suddenly, it’s going to happen.
And just as you’re told in that definition that I read you earlier tonight, yes, He will come in an unexpected, abnormal part of the body, instead of the usual one.
And that abnormal, unexpected part of the body, where He is born, is your own skull.
That’s where He comes out.
And when He comes out, it’s not another, it’s yourself.
Who woke?
I did.
Who was present?
No one.
I was alone.
And who pushed away the stone?
It is said the stone was rolled away.
I did.
Well then, how did you come out?
A midwife?
No midwife.
Came out by myself.
I pushed myself out, and pulled myself out of that tomb.
To find that the tomb was really a womb.
Because the minute I came out, the symbolism of the birth surrounded me.
The child wrapped in swaddling clothes.
And the spirit is the wind.
And it was the wind that disturbed me.
And disturbed the witnesses that came to witness the event.
And they heard the wind too.
So everything happened just as described in the book of Luke and the book of Matthew.
I think Luke describes it more beautifully, more vividly.
John does it perfectly, but at the end in symbolism, and unless you know the language of symbolism, you don’t see it.
Because he speaks of the empty tomb, but the little cloth, the little napkin, was aside from the body.
There was the cloth, the linen clothes were there.
But the little napkin was not part of it.
It was part of it in the beginning.
It covered his head.
That’s where he came out.
And then the napkin was removed, and all by itself.
For the napkin in the ancient world meant simply the afterbirth, the placenta.
That was the meaning of the word.
It is telling you a birth took place, because that wrapped the head.
If it wrapped the head, then it came out of the head.
That’s where it was.
And the napkin is all by itself, all rolled up.
So if you understand the language of symbolism, you’ll know what took place in that empty tomb.
And the tomb was where he was born.
He came out of that tomb and left behind him the placenta, the afterbirth, implying that a birth took place there.
But where is it?
I see the evidence, the body.
I see the linen clothes.
But now what actually came out of those linen clothes?
You can’t see it because it’s spiritual.
Only the heavenly eyes can see it.
Only those who are already awake in the body of the living God.
Those who are now the living stones in that temple.
And they rejoice that one more has joined the living body.
But others can’t see it.
But those who know the symbolism, they know something took place.
But John tells it beautifully, but he tells it symbolically.
While Matthew and Luke, they tell it, or they tell it that mortal mind can understand.
And they tell it as though it happened to the womb of a woman.
It never happened to the womb of any woman.
It happened to the skull of a woman, yes.
But I’m speaking of generic man, male, female, mainly then.
So it comes out of both the skull of male or female.
Because what is coming out is about the organization of sex.
So man in the resurrection is about the organization of sex.
You’re told that in him there is neither male nor female.
No, not even Greek or Jew.
Born or free.
Just one.
So something comes out.
You don’t depend upon any split being to create.
You create all out of yourself, for the body is one.
And you are that one.
But you make no claim to anyone in this world.
You still are the devoted father, devoted husband, devoted friend, a friendly neighbor.
And you play the same part in the eyes of those who know you.
And you walk the earth until the very end, and no one will ever know.
Save those that you took into your confidence and you tell them what happened to you.
Some believe you and some disbelieve you.
But it doesn’t really matter.
Their response to what happened to you is their judgment of themselves.
If they do not believe that is the story, well let them go on.
Until one day they will actually understand it from experience.
See I have no feeling for Christianity, save that which the individual has experienced.
Organized Christianity means nothing to me.
Last year they threw out a hundred saints.
But you can’t throw anything out of the body of God.
If there were saints in the beginning, there would still have to be saints today.
So an organization gets together and say I’m going to make saints.
And then they bring this woman in or that man in and these people in and pronounce them as saints so and so.
Saint Christopher has been dethroned.
Saint Barbara, dethroned.
And all the other saints, a hundred of them last year.
No man can make a saint.
The lowliest of men, suddenly he calls you, unexpectedly.
And when you are called and incorporated into the body of love, which is God.
And then saints, you are saints like the working saints, to fulfill scripture.
And when you fulfill it, you are a living stone in the one body that is God.
And you are one with that lowest body that is God.
Not a little portion of it, it’s only one body.
And you are that body.
Anyone seeing you after that in the eyes of the spirit world, they see God.
And they know they’re looking at God.
And there’s no doubt as to who they’re looking at.
They’re looking at God.
They’re looking at love.
They’re looking at the only being that there really is.
But all the others sleep until they are called.
And when they are called, then they are awakened.
And as they awake, they have these experiences.
And when these experiences are completed within them, it doesn’t matter when the little aim comes, because they are not restored to life anymore.
They are part of the heaven world.
They are already a citizen of heaven, already sharing in that one body, that is the glorified body.
So when you hear the story on Sunday, if you go to church on Sunday, it’s nice.
You won’t find me there, but if you go on Sunday, it will be Palm Sunday.
That triumphant entrance into Jerusalem.
Then comes the grand disillusionment, the trial.
That one man must die for the nation.
And he told you last week what it meant, only one being fell, carrying with us all.
So the one is buried in all.
And the one buried in you is the Son of God.
And when he wakes in you, you are the Son of God.
But beyond that, just a matter of moments, to be exact, 139 days later, he brings you to the Son.
And the Son calls you Father.
And then you know who you are, you are God the Father.
And then the other events unfold normally, within the span of 1260 days.
That is in store for every being in this world.
Then you tell it.
Some believe it, some do not believe it.
It doesn’t really matter.
He will spread and spread and spread, because everyone’s going to experience it.
But God in his infinite mercy hides from you the pain of the past, because you’ve gone through hell.
Let no one tell you you have not gone through the furnaces.
Everyone goes through the furnaces before he comes to this point in the drama.
So all the things were placed upon your shoulder.
And you are beaten, as you are told in that word, “face.”
And they put the word before Jesus, they call it “son.”
They put it before David, they call it “servant.”
They should not do that, translators, but nevertheless that’s what they do.
I tell you, you are the son, raised to the Father.
And when you’re raised to the Father, the son then is David.
As told you in Scripture.
But scholars with all their studying cannot arrive at that conclusion, because they start from false premises.
If I start from a false premise, my conclusion will be false.
And all the scholarship in the world cannot undo it if my premise is false.
But revelation undoes it.
And you can’t deny revelation.
And revealed truth cannot be logically proven, it’s simply revealed.
Then you go back in the Scripture and you try to find where on earth this was foretold in Scripture, and there you find it.
But you didn’t find it before it was revealed.
So revealed truth cannot be logically proven to anyone in this world.
After it’s revealed, don’t go any further than the Bible, go back into the Old Testament, and there you find it.
It was always there, but not for the scholarly mind to detect.
Not until it actually happens.
So after two thousand years of teaching a false premise, the conclusions must be wrong because premises must move forward to the normal conclusion.
All origins bring forth after its kind.
And so that is my origin, my premise, and the end is going to be just like it.
That’s going to be false.
But I am telling you, the day will come, you’ll meet him.
And when you meet him, you are God the Father, and he is exactly what Scripture tells you, he is your son, and his name is David, the Beloved.
So on Sunday, when you see the poem, bear in mind, the poem is in the genealogy of Jesus.
You’ll find it as the mother of the twins.
Her name was Tamar.
The word Tamar means palm.
She’s one of the few women mentioned in the great drama of Christ.
And here we are told, and Jacob had Judah, who was the father of Judah and his brothers.
They didn’t mention the first three.
They could have mentioned Reuben and Levi and so on, but they jumped to the fourth one and mentioned Judah, the one who has the septus, and then they have a passage from his hand.
And then he was the father, and then they mentioned the twins, Perez and his brother, and then by Tamar.
Tamar is the palm tree, the stately one, as the psalmist writes of Israel.
The king of Israel is just like the palm tree, that stately majestic being, and it’s Tamar.
So you’ll find the reason for this palm, which will be used, but they will not understand it.
Why are we going to pass up little palms made in the form of a cross and give them out to those who come to service?
But nevertheless, it is only a part of the unfolding drama, all within scripture.
[Silence] [Silence]