In Psalm 63, David the minstrel king likens himself to Israel, and his sufferings and hope not only take on the form of his nation’s history but also of its sacred architecture.
Paul’s words concerning the return of the Lord were a comfort to the grieving Thessalonians, but they have caused protracted strife among theologians. Perhaps the solution lies in his use of Covenant-literary structure.
The Lord judged and rejected Saul, and then withdrew His Spirit from him. Then the Lord sent His Spirit to comfort Saul – in David.
There are no redundant details in the Bible. Every word is there for a reason. So what is the significance of the fact that the great red dragon in Revelation 12 “stands” rather than “stood”?
The twelfth and final cycle of 1 John brings us to Succession, where the overall theme is the inheritance of the faithful – eternal life. But union with Christ also entails the responsibilities of the saints as New Covenant elohim.
The eleventh cycle brings us to Atonement, where the theme is the “Covenant Oath” of Israel. However, since Jesus was entirely faithful to the Mosaic Oath as our High Priest, John turns this theme inside-out and calls upon other witnesses to testify to that faithfulness.
The sixth major section of Revelation is the OATH / SANCTIONS step of the Covenant pattern. In the Bible Matrix, this corresponds to the book of Joshua and the Day of Atonement. Here, however, the inheritance of earthly Israel is made void.
The tenth cycle brings us to Trumpets, where the theme is “hosts” of various kinds, swarms or clouds of individuals who share a single mind. Under this symbol, John shows us that a common love for God in heaven brings reconciliation on the earth.
The ninth cycle of John’s first epistle brings us to the thesis of the second half. At Testing, instead of finding evil or temptation, celestial rulers or serpents, we discover that true Kingdom is love.
“Songs of Ascent” is the title given to fifteen of the Psalms (120-134) whose theme is drawing near to God on His holy hill for a tryst between heaven and earth. In liturgical imagery, the worshipers ascend the steps of the mountain-altar of Eden as blameless “living sacrifices” that their praise might rise from there as a “smoky” tower to heaven, an ascension offering which is acceptable to God.1For more discussion, see The First Ascension.
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