Tri-Dimensional Truth Part III
n the present series dealing with the multi-dimensional layers of prophecy, I've sought to show how this physical realm is impacted by the earthly attempts of men to fulfill what they perceive to be their Spiritual destiny. In the last installment, we showed how Solomon, thinking the prophecy concerning the Son of David who would build a "house" for the LORD, applied the prophecy to himself.
Solomon subsequently built the first great Israelite temple, but it was destined to become Spiritual desolate, for the prophecy in question, usually called the Davidic Covenant, applies to Jesus Christ's work in constructing the third temple – the Spiritual body of Christ – which the New Testament tells us is comprised of the believers:
"I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will stablish his throne for ever" (I Chronicles 17:11,12).
This promise to King David, elicited when David thought to build a temple for the LORD, was essentially a reiteration of a parallel prophecy made centuries earlier to Moses. In that epic encounter, the LORD tells Moses that He will raise up a supernaturally empowered leader for Israel, and "that prophet" will be like unto the LORD Himself:
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken" (Deuteronomy 18:15).
Over the centuries of Israel's development as a people and nation chosen by the LORD, this prophetic figure, who was described in some detail in the prediction, was usually referred to as "that prophet." Thus, over a thousand years later when John the Baptist emerged and it became clear the LORD was moving again among His people, the priests referred to that prophet, when inquiring as to John's identity:
"And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No" (John 1:21).
A few verses later, we see the priests, who were querying John the Baptist, erroneously assumed the identity of "that prophet" was not synonymous with the identity of the coming Christ. In other words, the way they phrased their question indicates they thought the Messiah to come was not the same person as "that prophet" described to Moses by the LORD:
"And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?" (John 1:25)
To reiterate this important point, the text proves the religious experts split the prophetic expectations articulated in the law and the prophets, into two different figures—"that prophet," and the Christ who was to come. As the Christ was widely identified with the office of the King of the Jews, the expected prophet was perceived, at least by the priests known as the Pharisees who were seen in this passage, to be a religious figure, as opposed to a politically oriented royal ruler.
Further, the text plainly connects the "Son of David" with the Christ:
"What think ye of Christ? Whose son is he? They say unto him, The Son of David" (Matthew 22:42).
The fact the Jews in the Gospels saw two different individuals in the "Son of David" and "that prophet," follows the pattern of king and prophet (think Saul and Samuel, David and Nathan, etc) seen throughout the Old Testament. Further, this clearly anticipates Revelation's twin iniquities - the AntiChrist, and the False Prophet, as articulated in the book of the unveiling of Jesus Christ.
That Jesus Christ fulfilled the role of "that prophet," as well the prophetic office of the "Son of David" (a key series of identifications associated with the royal throne of Israel), is established in the epic writing that is the book of Acts, when the Apostle Peter addresses the Jews in Jerusalem. In the first two sermons found in the illustrative account, Peter tells us Jesus fulfilled the role of the prophesied "Son of David," as well as "that prophet" described in Deuteronomy:
"Then Peter, standing up with the eleven, lifted up his voice, and said unto them….let me freely speak unto you of the patriarch David…knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ…."
"For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people" (Acts 2:14, 29, 30, 3:22, 23)
As these words were uttered by the Apostle Peter, the priesthood came and arrested Peter and John, and this is yet another example of the multiple dimensions seen in these events; not the least of which is the Tri-Dimensional Spiritual architecture addressed in the first two installments of the present work. The reader may recall the "two parts" which are mortal or finite, are profoundly affected by the divine third.
The ungodly bi-cameral union of the Pharisees and the Saduccees, is "cut off" (Zechariah 13:8), as they refuse the divine "third" found in Christ – even as the Godly duo Peter and John are seen in union with Him, as they are arrested for speaking the words just cited:
"And they laid hands on them….And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. Now when they saw the boldness of Peter and John, and perceived that they were unlearned andignorant men, they marveled; and they took knowledge of them, that they had been with Jesus" (Acts 4:3, 18, 19, 13).
This theme, wherein the "two parts" which are finite, either respond to, or resist the divine third, is everywhere in the Scriptures. If you can hear it, the Israelite rejection of the consolidation of the priestly redemptive work of "that prophet," with the kingly office of the "Son of David," is another example of the mystical two parts which are cut off and die, as sharply contrasted with the divine third, which descended from heaven in the form of JESUS CHRISTso long ago:
"And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die…And I will bring the third part through the fire…and they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God" (Zechariah 13:8, 9).
--- James Lloyd
(To Be Continued)
A detailed look at the Spiritual architecture of thirds is detailed in the James Lloyd book THE TRIUNIVERSE.