Designates ruin in… Job 31:12
Parallel with Hell (Sheol) in… Job 26:6
Refers to death … Job 28:22
Personified… Revelations 9:11
Abaddon
Ab
Aaron died in… Numbers 33:38 (See Jewish calendar)
A part of many Hebrew names (e.g., Abinadab, Abner, Abijah)… I Samuel 7:1
Aaronites
Fights with David… I Chronicles 12:27
Under Zadok… I Chronicles 27:17
Aaron
Ancestry and family of:
Descendant of Levi…Exodus 6:16-20
Son of Amram and Jochebed…Exodus 6:20
Moses older brother…Exodus 7:1-7
Brother of Miriam…Exodus 15.20
Husband of Elisheba…Exodus 6:23
Father of Nadab, Abihu, Eleazar, and Ithamar…Exodus 6.23
Position of:
Moses’ helper… Exodus. 4:13-31
Becomes “prophet” to Moses… Exodus. 7:1, 2
God inspired… Exodus 12:1
Commissioned, with Moses to deliver Israelites from Egypt…. Exodus. 6: 13, 26; Joshua 24:5
Inferior to that of Melchizedek… Hebrews. 7:11-19
Special privileges of:
Appears before Pharaoh… Exodus 5:1-4
Performs miracles… Exodus 7:9, 10, 19, 20
Supports Moses’ hands… Exodus 17:10-12
Ascends Mt. Sinai… Exodus 19:24, Exodus 24:1,9
Sees God’s glory… Exodus. 24:9, 10
Judges Israel in Moses’ absence… Exodus 24: 14
Allowed inside the veil… Leviticus 16:15
Blesses the people… Leviticus 9:22
Intercedes for Miriam… Numbers 12:10-12
Sins of:
Tolerates idolatry… Exodus 32:1-4
Permits evil… Exodus 32:21-25
Conspires against Moses…. Numbers 12:1-16
With Moses, fails at Meribah… Numbers 20:1-13, 24
Character of:
A good speaker… Exodus 4: 14
Weak in crises… Exodus 32:1-24
Subject to jealousy… Numbers 12:1,2
Conscious of guilt… Numbers 12:11
Submissive… Leviticus 10:1-7
A saint… Psalms 106:16
Priesthood of: Chosen by God… Exodus 28:1
Sons, in office… Leviticus. 8:1-36
Anointed with oil…. Exodus 30:25, 30
Duties given… Exodus 30:7- 10
Garments prescribed… Exodus 39:27-29
Ordained to teach… Leviticus 10:8, 11
Set apart to offer sacrifices… Leviticus 9:1-24, Hebrews. 5:1-4
Alone enters within the holy (Exodus 30:10) place.. Hebrews. 9:7. 25
Intercedes for others…. Numbers 16:46-48
Confirmed by God… Numbers 17:8-10, Hebrews 9:4
Hereditary… Numbers 20:23-28
For lifetime… Hebrews 7:23
Inferior to Melchizedek’s priesthood… Hebrews. 7:11-19
Death and descendants of:
Lives 123 years… Numbers 33:39
Death… Numbers 20:23, 24
Eleazar, son of, successor… Numbers 20:25-28, Deuteronomy 10:6
The Nature of Free Will Lesson 3: The Free Will Defense by Pelagius (Charges 1-6 of 12) (Part 1)
By Kathy L McFarland
9/15/2024
First, a Warning against Casual Refutation of Church Doctrine
The movement and timing of God in teaching mankind the things He wills them to know cannot be forgotten when a study of doctrine is initiated. There is often a sharp change in direction of belief when God moves men to embrace a deeper thought concerning His Word and developing that thought into rules and foundations of belief, especially in the times of the Early Church. However, it cannot be overstated how pleasing it is to the enemy of God to introduce error into the interpretation of Scripture that forms doctrines contrary to God’s truth.
When mature Christians begin unraveling the doctrines within the practice and expression of religion from the Truth of Scripture, a line must be established. At some point, every doctrine that has survived debate, that has been defended to the death by convicted adherents, that has become the basis for the establishment of order and belief of other important ideas of Christian faith, must be considered very carefully if disagreement with Scriptural conformity is addressed.
A lackadaisical casualness or unwarranted critical attitude of addressing the development of the doctrine could possibly prevent the acknowledgement of the movement of God in very difficult times in the development of Christian faith. On the other hand, failure to demand that belief corresponds to God’s Truth as revealed in Scripture allows doctrinal error to creep into faith, building a wall of false teaching that will topple like a line of dominoes when those errors are brought to light. This can most surely shake the faith of many. Great care must be taken always when established doctrines are examined; however, Scriptural support with the Truth of God must always be foremost in a mature Christian’s mind when a study is undertaken concerning doctrinal things.
However, a mature Christian can only believe seemingly apparent truth to be God’s Truth when it is verified through Scripture and the moving of the Holy Spirit. It should never be declared Truth absolutely because Church authority has deemed it so, especially if God has led you to this place of study.
We have already determined that the Pelagius and Augustine debate between free will and original sin is not so much the issue in the drama that unfolded with the establishment of Church doctrine. Rather, it is the attempt of the Church to maintain authority and relationship between those of deep faith against those of deep affiliation with the Church with the presence of growing mistrust of teachings that seemingly reject the Truth of God. Whether our present study moves us in one direction or the other concerning this issue, we cannot neglect a study on how original sin doctrine was formed and how free will to not sin was refuted; only then can we search Scripture and God’s will in this divisive matter and learn His Truth.
A More Detailed Look at the Council of Diospolis (Synod of Palestine, Eastern Christianity)
It is through the writings of Augustine to Bishop Aurelius of Carthage, “A Work on the Proceedings of Pelagius” that we know the defense of Pelagius against the charges of heresy in front of the Council of Diospolis.[1] His letter to Bishop Aurelius of Carthage stirs Western Christianity to uphold the authority of the Church by forming a Council of Carthage to prosecute Pelagius for heresy, in spite against the Eastern Orthodox verdict that upholds the teachings of Pelagius. The examination of this report will allow us to determine both Pelagius’ real belief, assuming that Augustine represents the things spoken at the Council of Diospolis truthfully, and the crux of the discussion concerning free will and original sin by the participants. We will cover charges 1-6 in this report, and 7-12 in the next lesson.
Some Specific Questions and Answers at the Council of Diospolis (Synod of Palestine)
First accusation concerning knowledge of the law and sin[2]
Synod Charge: Reported that Pelagius wrote “No man can be without sin unless he has acquired a knowledge of the law,”[3] the Council asked “Did you, Pelagius, express yourself thus?”[4]
Pelagius Response (partial): “I certainly used the words, but not in the sense in which they understand them. I did not say that a man is unable to sin who has acquired a knowledge of the law; but that he is by the knowledge of the law assisted towards not sinning, even as it is written, ‘He hath given them a law for help.’”[5]
Synod Decision: The synod declared: “The words which have been spoken by Pelagius are not different from the Church.”[6] Their discussion concerning this matter faults Pelagius for not taking sufficient care with the succinct expression of his faith concerning the law’s effect upon sin in his writings. They cite the numerous sheep in the Church’s flock who are unable to understand the Latin and Greek rites and services, but yet are an integral part of the Church. They particularly differentiate between Pelagius’ statement to them that “a man is by the knowledge of the law assisted towards not sinning,”[7] from the assertion in his book that “a man cannot be without sin unless he has acquired a knowledge of the law;”[8] while they acknowledge both statements can be God’s Truth, one is vastly different than the other if literal understanding is attempted. Thus, they demand that his book be revised and amended with specific words that reflect the actual association with sin and God’s law as they admonish him with Scripture “There is that slippeth in his speech, but not in his heart (Ecclesiasticus [Sirach] 19:16).”[9]
Second accusation examines Pelagius’ free will ideas that might dispute the grace of God[10]
Synod Charge: Pelagius writes in the same book concerning his position that “all men are ruled by their own will and everyone is submitted to his own desire.”[11] The Synod charges Pelagius with disputing the grace of God by taking this position.
Pelagius Response (partial): “This is stated in the interest of free will. God is its helper whenever it chooses good; man, however, when sinning is himself in fault, as under the direction of a free will.”[12]
Synod Decision: First, they note that after this statement, Pelagius adds that no man ought to trust himself in the direction he chooses: “For all men have one entrance into life, and the like going out therefrom: wherefore I prayed and understanding was given to me; I called, and the Spirit of Wisdom came unto me.”[13] That Pelagius’ prays for direction confirms his heart to them over the literal interpretation of his words concerning personal free choice in the direction of travel in the journey of life.
Pelagius’ Response comforts the pious judges of the Synod. They do not continue examination on this point, conceding Pelagius’ point that God helps man choose good, but when man sins, it is only himself to blame. Therefore, they concur that the direction a man travels is dependent upon God’s leading and refusal to be led results in sinful free choices to be implemented.
Third charge addresses the possibility of a faithful Christian being cast into Hell[14]
Synod Charge: The Synod then addresses Pelagius’ words “In the day of judgment no forbearance will be shown to the ungodly and the sinners, but they will be consumed in eternal fires.”[15] This distresses the brethren because it leaves open the possibility that sinful Christians are not protected and saved from eternal damnation through faith.
Pelagius’ Response: Pelagius quotes Matthew 25:46 concerning sinners: “These shall go away to eternal punishment, but the righteous into life eternal.”[16] Then he adds another probative point: “Who believes differently is an Origenist.”[17] This wise assertion places the Synod squarely in support of Pelagius.
Synod Decision: Since the Church thinks Origen abominable to assert that everlasting punishment will one day cease, and the devil and angels and sinners that have suffered in eternal fires will one day be purged and released of their penalties to assume a place with the saints and God with His blessings, they have no choice but to agree with Pelagius. That Pelagius did not say that all sinners without exception receive eternal punishment by everlasting fire allows the Synod to support his ideas in the general sense with the already established doctrines and dogmas.[18]
Fourth accusation concerns the purity of the thoughts of Christians[19]
Synod charge: The fourth accusation concerns Pelagius’ statement in his book that “evil does not enter our thoughts.”[20] This seemingly suggests that man is free from thinking evil things if he chose to do so.
Pelagius’ Response: Pelagius denies making that specific statement, at least to its perceived and referenced fuzzy meaning, saying, “We made no such statement. What we did say was that the Christian ought to be careful not to have evil thoughts.”[21]
Synod Decision: This charge is easily dismissed, because to deny that a Christian has the ability to avoid evil thoughts, encourages the thinking about evil which then leads to acts of sin. Righteous and holy men reject thoughts of evil and that stance is supported by Scripture, making the charge against Pelagius spurious and bordering upon the refutation of the Word of God.[22]
Fifth accusation addresses Pelagius assertion about the kingdom of heaven[23]
Synod charge: Pelagius’ asserts that “The kingdom of heaven was promised even in the Old Testament”[24] which seemingly takes away salvation from the New Testament of Christ.
Pelagius’ Response: “This can be proved by Scriptures: but heretics, in order to disparage the Old Testament, deny this. I, however, simply followed the authority of Scriptures when I said this; for in the prophet Daniel it is written: ‘The saints shall receive the kingdom of the Most High.’”[25]
Synod Decision: The synod determines that this position is not opposed to the Church’s faith.
Sixth charges Pelagius’ view that a man can choose not to sin[26]
Synod charge: Pelagius writes in the questioned book “A man is able, if he likes, to be without sin.”[27] He also allegedly writes a widow with flattering words, “In thee piety may find a dwelling-place, such as she finds nowhere else; in thee righteousness, though a stranger, can find a home; truth, which no one any longer recognizes, can discover an abode and a friend in thee; and the law of God, which almost everybody despises may be honored by thee alone.”[28] In fact, many statements written to this specific widow are included in this part of questioning, and support the accusation that Pelagius believes sin to be choice rather than condition.
Pelagius’ Response: “We asserted that a man could be without sin and could keep God’s commandments if he wished; for this capacity has been given to him by God. But we never saith that any man could be found who at no time whatever, from infancy to old age, had committed sin: but that if any person were converted from his sins, he could by his own labour and God’s grace be without sin; and yet not even thus would he be incapable of change ever afterwards. As for the other statements which have made against us, they are not to be found in our books, nor have we at any time said such things”[29] Pelagius goes on to call them fools and heretics to believe such as he is accused, because it is without dogma.
Synod Decision: “Since now Pelagius has with his own mouth anathematized this vague statement as foolish verbiage, justly declaring in his reply, ‘That a man is able with God’s assistance and grace to be without sin,’ let him now proceed to answer the other heads of accusation against him.”[30] They declare the grace that Pelagius expresses as the same that is most completely known in the catholic Church, that “a man, when converted from his sins, is able by his own exertion and the grace of God to be without sin.”
Conclusion of Lesson 3
There are a total of 12 charges brought against Pelagius which are considered by the Palestine Synod. The first six have been covered in this Lesson 3, and the next six will be part of Lesson 4. Pelagius’ beliefs as he defends them in the first six charges are:
Recap of 1-6 of 12 Pelagius Defenses in front of the Palestine Synod Council
1. There are no human beings capable of being free of sin unless they know the Law of God. It is through the knowledge of the law that humans are assisted towards not sinning.
2. All human beings are able to rule their free will and submit to their own desires; but God is their helper only whenever a choice for good is made. Those committing sin are under the direction of free will alone, and not under the direction of God.
3. Sinning human beings will be sentenced to hell on the Day of Judgment as a result of the eternal, everlasting, punishment by God. Righteous human beings will receive eternal reward in heaven by God. Rather than define the Day of Judgment defendants as Christians or seculars, Pelagius argues for the literal representation of human being actions as either directed by God to righteousness, or directed by their own free wills to sin, to predict their eternal destinations of punishments or rewards adjudicated by the Lord.
4. Christians must be careful not to have evil thoughts to maintain their righteousness and holiness that is directed by God.
5. The fact that righteous saints will receive the Kingdom of God is clearly stated by both the Old Testament Prophets and the New Testament Gospels.
6. Human beings can be without sin with God’s grace and help directing them. When human beings are converted to righteousness through their faithful walk with Christ, they can also go without sin by their own free will exertion as their life journey is directed by God.
Join us in Lesson 4 to conclude the testimony of Pelagius and the findings of the Palestine Synod as we examine the last six charges. An examination of the Palestine Synod allows us to complete the first part of our journey to find the historical, theological path that the issue of free will vs. original sin, Pelagius vs. Augustine, the Eastern Church vs. the Western Church has taken to resolve these issues. It is only after the established doctrine and the journey taken to develop it are understood that a deeper effort to understand the Word and Will of God can be explored.
Bibliography
Augustine, Saint, Bishop of Hippo. “A Work on the Proceedings of Pelagius”. Translated by Peter Holmes. Vol. V: Saint Augustine: Anti-Pelagian Writings A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Edited by Philip Schaff. New York: Christian Literature Company, 1887.
[1] Saint Augustine, Bishop of Hippo, “A Work on the Proceedings of Pelagius”, ed. Philip Schaff, trans., Peter Holmes, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, vol. V: Saint Augustine: Anti-Pelagian Writings (New York: Christian Literature Company, 1887).
[2] Ibid., 183-185.
[3] Ibid., 184.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Ibid.
[8] Ibid.
[9] Ibid., 185.
[10] Ibid., 185-186.
[11] Ibid., 185.
[12] Ibid.
[13] Ibid.
[14] Ibid., 186-188.
[15] Ibid., 186.
[16] Ibid., 187.
[17] Ibid.
[18] Ibid., 188.
[19] Ibid.
[20] Ibid.
[21] Ibid.
[22] Ibid.
[23] Ibid., 188-190.
[24] Ibid., 188.
[25] Ibid.
[26] Ibid., 190-193.
[27] Ibid., 190.
[28] It is significant that the Synod addresses both his writings in the book under investigation, as well as a personal letter that is allegedly written to this certain widow and is indicative of the gathering of all available evidence to determine his guilt. However, it should be noted that there is no evidence that this certain widow testified in front of the Council or that the actual letter was examined during the trial.
[29] Augustine, 190.
[30] Ibid.
The Nature of Free Will Lesson 2: Pelagian Controversy and Augustinian Victory – The First Free Will vs. Original Sin Debate
By Kathy L McFarland
9/14/2024
Pelagius was a 4th century Christian (AD 354-420/440) who denied the existence of original sin and predestination while defending the ability for human beings to exercise their free will with innate human goodness for the betterment of God’s creation. Though there are no writings from him or his famous disciple Caelestius found present day, fragments of their teachings are included in both Augustine’s and Jerome’s writings, and Church records from council meetings give us a perspective of how they were judged by their accusers for heresy. These historical records offer a glimpse of how the doctrine of free will became judged so harshly in the Western Christian church which prohibited free will belief by diverting to the doctrine of original sin espoused by Augustine.
The Doctrine of Free Will According to Pelagius
Pelagius taught his followers the doctrine of free will and denied the doctrine of original sin that Augustine of Hippo was developing. His free will doctrine became known as Pelagianism. Eastern Theologians were focused upon free will and human deeds, and at the Council at Diospolis (Lydda) in 415, they declared the teachings of Pelagius orthodox.
The Western Theologians disagreed vehemently with Eastern support for the doctrine of free will, which led the North African bishops to address the issue. His teachings were declared heretical by the Council of Carthage (A Council of Africa) in 418 which confronted the supposed errors of his student Caelestius who taught the existence of free will and possibility to remain sinless in human life. Of course, it didn’t help Pelagianism that Caelestius expanded the teachings to unacceptable places that denied Scripture by declaring Adam as a mortal being that would have experienced death even without sin, and that the entire human race does not die because of the sin of Adam and Eve nor share in the resurrection of the Lord Jesus Christ.[1]
Predictably, the Council of Carthage rejected Caelestius for ordination and condemned his teachings. They grouped these false teachings into the general teachings of Pelagius, even though he denied his support for many of Caelestius’ later teachings that overstated or revised his beliefs concerning free will.
Augustine vs. Pelagius Prior to Condemnation by the Council of Carthage
Pelagius’ doctrine of free will was in stark contrast to Augustine’s original sin doctrine that claims mankind is born into corruption and sin and is a sinner at birth. While Pelagius teaches that free will can be free of sin, Augustine thinks this preposterous. But his doctrine of original sin is as difficult to prove with Scripture as Pelagius’ doctrine of free will. Both are elusive and require a great deal of grouping of texts to prove each.
But Augustine was a clever theologist. He knew that it would be difficult to refute the idea of free will with Scriptural support. So instead, he chose two simple points that were easily gleaned from traditional Scriptural interpretations. He chose to address the baptism of infants as his test case to prove his point that all human beings are born into sin. His argument was cleverly formed because he knew that Pelagius did not officially argue or object to the traditional church practice of the baptism of infants.
Augustine argued against Pelagians with two points in the development of the doctrine of original sin: 1) Infant baptism occurs and 2) Pelagians do not argue against it. With supposed Scriptural support Augustine forms his argument that while they refuse to support the idea that sin comes from Adam, their admittance of the baptism of innocent infants for the forgiveness of sin, then infants are guilty of sin that is not from their acts. Thus, Augustine makes his case for the doctrine of original sin:
“Now, seeing that they admit the necessity of baptizing infants,—finding themselves unable to contravene that authority of the universal Church, which has been unquestionably handed down by the Lord and His apostles,—they cannot avoid the further concession, that infants require the same benefits of the Mediator, in order that, being washed by the sacrament and charity of the faithful, and thereby incorporated into the body of Christ, which is the Church, they may be reconciled to God, and so live in Him, and be saved, and delivered, and redeemed, and enlightened. But from what, if not from death, and the vices, and guilt, and thraldom, and darkness of sin? And, inasmuch as they do not commit any sin in the tender age of infancy by their actual transgression, original sin only is left.” (De pecc. mer. et rem. 1.26:39)[2]
Original sin was not a standard doctrinal belief prior to Augustine’s stated position, and it was not an idea formed of careful Scripture exegesis. Rather, it was an argument that he developed to trick the Pelagians into a corner in hopes that they would be forced to acknowledge the authority of the universal church. Accordingly, Augustine established that infant sinlessness should require no baptism, but, because of the case of original sin from Adam and Eve, the universal church is left with no choice but to baptize infants also. It should be noted that this argument was not so much a debate of the issue of free will versus original sin; but rather, it was a debate of the authority of the Church. Augustine proves that since Pelagianism fails to go against Church authority, the matter of original sin is approved.
From that point, Augustine developed a fuller doctrine of original sin by declaring it to be related to ignorance and frailty (De pece. mer. et rem. 1.35:65-36:67). These weaknesses justify infant baptism by joining the most vulnerable human beings, infants, to Christ and the universal church, saving them from certain death by healing their defects. Once healed, the baptized receive salvation, redemption from subjugation to sin, and illumination from the removal of the darkness of the inherited guilt from sin.
The Council of Diospolis (Synod of Palestine)
The debate against Pelagius’ free will doctrine and Augustine’s original sin doctrine began forming with ever-increasing hostilities between the two and the different sides concerning this issue. The Council of Diospolis (Synod of Palestine) was formed to determine whether Pelagius was committing heresy against the Church through the position he took concerning these matters. He was found innocent of heresy, and said to be lax in failing to specifically state his beliefs in a way that people could understand that agreed with the Church’s teachings.
Augustine’s reaction to the Council of Diospolis’ (Synod of Palestine) Verdict of Innocence
Augustine wrote “A Work on the Proceedings of Pelagius” addressed to Bishop Aurelius of Carthage to show “that although Pelagius was acquitted by the Synod of Palestine, there still clave to Him the suspicion of heresy; and that the acquittal of the accused by the Synod was so contrived, that the heresy itself with which he was charged was unhesitatingly condemned.”[3] In this letter, Augustine records some of the discussion concerning the charges brought against Pelagius in those Palestinian proceedings, which develop the debate between the two men. Augustine’s points of disagreement over the verdict of the Council of Diospolis (Synod of Palestine) with Pelagius’ explanations and the synod’s discussion included, reveal a great deal concerning the issue of free will vs. original sin, and will be examined closely in our next lesson.
Council of Carthage Nine Canons of Condemnation
The Council of Carthage was formed in 418 A.D. after receiving Augustine’s rebuttal of the Synod of Palestine’s verdict, with growing weariness toward the dilution of Church authority. The condemnation from the angry North African bishops through the establishment of the nine canons dealing with Pelagianism was severe. Their findings, stirred by Augustine’s letter of specifics concerning the Synod of Palestine, contributed to the formation of clear doctrinal positions by declaring anathema (banishment, separation) against:[4]
Original Sin Error
1. Those that refute that death is not a result of Adam’s sin
2. Those that declare a newborn child sinless and uncondemned from original sin of Adam.
3. Those that divide the Kingdom of Heaven from eternal life.
Grace Error
4. Those that say only past sins are remitted by grace
5. Those that say grace aids us not in understanding
6. Those that say grace only helps us to easily accomplish the things we do
Humble Prayer Error
7. Those that pray 1 John 1:8-10 and thinks it expresses humility only, not that they actually sinned. “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.”
8. Those that think the phrase “forgive our trespasses,” contained within the Lord’s Prayer applies only to the congregation, not necessarily to an individual
9. Those that say “forgive our trespasses,” out of humility rather than belief in its truth
When the smoke cleared, Pelagius and Caelestius were excommunicated, with the verdict confirmed by deposition of the Council of Ephesus in 431 against Caelestius, Pelagius, and Julian. Prior to this official response and while it was in the hands of Pope Zosimus (417-418), there were eighteen Italian bishops that refused to sign his condemnation of Pelagius when it reached his official desk. Even in the midst of turmoil, some brave Christian leaders recognized that the teachings of Pelagius and the heretical outgrowth of beliefs espoused by Caelestius were not of the same nature and that the debate between Augustine and Pelagius apparently convoluted.[5] Some felt that the Pelagius’ doctrine of free will had some Scriptural support and could not support the Church’s condemnation with the charge of heresy against him. They were deposed by the Pope for their refusal to change their minds and support the official position of the Church established by the Council of Carthage.[6]
Sadly, the debate and consideration for the doctrine of free will suffered from that church condemnation. Once those who believed in free will were quieted by threats of excommunication, Augustine’s doctrine of original sin filled the gaps of confusion and became the standard of faith that was officially forbidden to be argued against even though there were some serious questions concerning this position.
An examination of the representation and misrepresentation of the doctrine of free will by Pelagius, Caelestius, Augustine and the Church that led to the charges of heresy must be unraveled before the study of free will vs. original sin can be fully understood. Once we examine Pelagius truthful view of free will in Lesson 3, we will give Augustine’s original sin the same careful representation in Lesson 4.
Bibliography
Augustine, Saint, Bishop of Hippo. “A Work on the Proceedings of Pelagius”. Translated by Peter Holmes. Vol. V: Saint Augustine: Anti-Pelagian Writings A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Edited by Philip Schaff. New York: Christian Literature Company, 1887.
Augustine, Saint, Bishop of Hippo. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. Translated by Peter Holmes. Vol. 5 A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church: First Series, Edited by Philip Schaff. New York: Christian Literature Company, 1887.
Ferguson, Everett. Church History Volume One: From Christ to Pre-Reformation. Grand Rapids, MI: Zondervan, 2005.
Percival, Henry R. Excursus on Pelagianism. Vol. Volume XIV: The Seven Ecumenical Councils. Second Series ed. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Edited by Philip Schaff and Henry Wace. New York: Charles Scribner’s Sons, 1900.
[1] Everett Ferguson, Church History Volume One: From Christ to Pre-Reformation (Grand Rapids, MI: Zondervan, 2005), 280.
[2] Augustine of Hippo, A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants, ed. Philip Schaff, trans., Peter Holmes, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church: First Series, vol. 5 (New York: Christian Literature Company, 1887).
[3] Saint Augustine, Bishop of Hippo, “A Work on the Proceedings of Pelagius”, ed. Philip Schaff, trans., Peter Holmes, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, vol. V: Saint Augustine: Anti-Pelagian Writings (New York: Christian Literature Company, 1887), 183.
[4] Ferguson, 281.
[5] Henry R. Percival, Excursus on Pelagianism, ed. Philip Schaff and Henry Wace, Second Series ed., A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, vol. Volume XIV: The Seven Ecumenical Councils (New York: Charles Scribner’s Sons, 1900), 230.
[6] Ibid.
The Nature of Free Will Examined through Scripture (Lesson 1 – Predestination (Determinism) vs. Free Will)
By Kathy L McFarland
God did not make Adam and Eve sin; His most holy nature makes Him unable to sin or tempt others to commit transgressions of disobedience against Him. Satan did not make them sin; he did not force Eve to eat of the forbidden fruit or Adam to disobey God. There is absolutely NO evil or defect inside Adam or Eve that forced them to sin; God created man in His Image and formed both man and woman perfectly. Adam and Eve chose to be disobedient to God through their own self-determination, a privilege given to them through the bestowment of free will by their Creator.[1]
The LORD God created Adam and Eve as the perfect first man and woman in His Image, and placed them in the Garden, and they were PREDESTINED by Him to live that life. How they chose to live their life required the use of their FREE WILL that God bestowed to them. This can be understood through the example playing a card game. Predestination (Determinism) in the Spiritual Realm is the dealing of cards by the LORD God. Free Will is the choices each person that belongs to Him makes in playing those cards in their destined life.
The freedom to choose the direction of oneself has consequences attached. Each free choice made by an individual is not enacted within a vacuum; rather, it influences the activity within the realm of humanity that it touches. God’s divine plans are implemented above the choices made by mere humans. While human choices change the direction of life as the various forces collide, change, build, grow, destroy, and fester, God’s plans are unaffected. He is God. His works unfold perfectly, at the time He chooses, and those works are not affected by the faulty free choices made by human beings.
It seems a simple concept. God gives human beings free will that allows them to choose their life and make it what they will, with the counterbalance of all other humans having free choice that regulates those choices. That becomes the connected life force that free choice gives all human beings. And God’s Will reign and acts perfectly in the time He chooses far above the doings of mankind. But that simple concept is not quite as unobtrusive in the relationship between God and mankind that it seems at first glance, especially in the affairs of spiritual connectedness between natural and spiritual lives interrelating to the divine nature of God.
Historical traditions formed by religious doctrines have connected the doctrine of free will with the doctrine of original sin. The common religious consensus of the union of these two doctrines reflects that sinners cannot save themselves because of their fallen condition, and that free will has no choice but to sin and receive the punishment of damnation for eternity. Thus, it is my intentions in this study to fully explore the nature of the free will of human beings before I tackle the possibly conflicted doctrine of original sin that has developed in traditional religious doctrines over time.
Understanding Free Will through Sarai, Abram, and Hagar
Sarai and Abram are able to make free choice as all humans possess, and Sarai uses that right by choosing her maid Hagar to fulfill God’s divine promise to give her husband an heir (Genesis 11:30; 16:1-16; 21:1-20). Hagar, with much less free choice because of life circumstances but fully endowed with free choice by God, becomes the surrogate. Things go miserably wrong for Sarai as her free will fights against the will and movement of God. This leads to the removal of Hagar and Abram’s son Ishmael, to ensure their younger son Isaac’s full inheritance from his father Abram and to receive the everlasting covenant with God (Genesis 17:10-27). Hagar and Ishmael have done nothing wrong; yet, they are captive of the times and the social structures that allow Sarai to act against her servant as a human agent representing God’s will.[2]
That Sarai’s actions are not in God’s plans are not at issue. Rather, the absolute predicament that Hagar and Ishmael find themselves, unable to prevent the events that cascade toward them, brings them to cry out to God for salvation. Though Hagar had acted according to the customs of the day, and lay down with Abram at Sarai’s orders, she was not guilty. She had done nothing wrong. Yet, as the account advances, the unchangeable direction of Hagar and Ishmael is rolling, and there is absolutely nothing they can do to prevent this from happening.
Genesis 21 reflects the results of the free choices of Sarai that brought adverse times to Hagar. Yet, the Lord is with both Sarai and Hagar and His will and ways guide them to His desired consequences and conclusions despite the errors made in the exercise of Sarai’s free will. The Lord’s divine plans cannot be changed or affected by human freedom even when His will unfolds in humanity’s messed up environment.
Similarly, the poor choices made by Adam and Eve bring the curse of death to every living creature made in God’s Image when life forces grow uncontrollable. In the midst of the curse of death, is life, and it is life that is formed according to God’s desired consequences and conclusions. Every person is subject to the penalty given by God to Adam and Eve for their sins of disobedience to Him. Sin cannot be conquered without death; it is the natural order of things once the curse by God toward sinful human beings was applied.
Every person is also born with free will. But free will is not free ever. Just as Hagar was at the whims of Sarai, and unable to prevent the casting away, so too are all human beings that are subject to death and stopped from having control over life. Just as Sarai’s free will results in her creating the situation that she thinks reflects God’s intentions, she instead, guesses wrong and makes a mess of things. End analysis shows that even Sarai, blessed by God with a son in her old age and able to receive words from Him, could not use her free will to accomplish the things of God perfectly.
There is not a human being ever created that controls life and none that can act perfectly as a human agent to carry out God’s divine plans with their inferior free will. Even the most pure hearts, those able to express free will in the most righteous of ways, will run into a wall of end life that cannot be controlled. Most notable, the end of lives begins with unpreventable, uncontrollable situations and always results in death. Death is the curse given to mankind for the sins of Adam and Eve. It is inevitable. It will come to all human beings and when it comes, the unfolding events for each death are completely uncontrollable, even if free will is declared and applied by the dying.
Time, space, and limited knowledge of all the key players in this drama are affected by fallen humanity that allows human frailties to become errors and transgressions against God. If Sarai had waited on the Lord, the birth of Isaac would have been the first son of Abram, done in God’s time. But Sarai takes matters into her own hands with her free will, and mucks things up, and creates an impossible situation of conflict that eventually requires the intervention of God to save Ishmael’s life. Sarai, even though she exercises her free will and has confidence that she is fulfilling God’s will, is not in control of anything. God’s intentions are done in His way and time, in deference to the human error of the free will of Sarai.
The Penalty for Sin is God’s Curse of Death
If free will leads a human being to commit disobedience to God, then free will has led that person to sin. According to 1 John 1:5-8, the truth of God reveals that all human beings have sin:
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.
And since all have sinned through their free will to be disobedient to God, then the penalty for that sin activates the curse that God placed upon all sin that moves humanity away from His presence. Ultimately, death will come to all, regardless of human error or perfection:
Romans 5:12-21
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:12–21)
Death will come even though some human beings have free will that seems to make righteous choices always; don’t let the semblance of perfection fool you. Every adult human being has sinned at some time. The nature of free will gives opportunity to choose righteousness or transgression, and the nature of humanity in relationship to each other leads to some disobedience to God always.
Death is God’s curse placed upon mankind because of the transgressions made by the first human beings that released the component of sin into the natures of mankind (Genesis 3:19). Only death to the physical body releases the cling of sin. God is not going to change His curse against sinful humanity with even one degree deviation. It’s too late; sin is part of the fabric of human life, and only His curse against it can release its hold upon his beloved humanity.
The Grace of God Frees Sinners from the Curse
There is no deviation from the curse against sin; death is the only thing that releases a human being from the power of sin. However, God has granted grace unto a select group of people, by allowing them to symbolically experience death while they are still alive, thereby releasing the hold that sin has upon them. This grace of salvation is given to all human beings that receive the Baptism of Jesus Christ:
Romans 6:1-14
What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:1-14)
Simply stated, human beings are sinners and remain sinners until death is brought to sin. When death comes, sin releases its hold upon a person. Followers of Jesus Christ can have this hold released by experiencing death through His Baptism because God has offered His grace by promising release from the His penalties of disobedience to His law that He bestowed upon humanity because of sin. God loosens man from the requirement of the law that brings death to sin:
Romans 7:1-6
Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (Romans 7:1-6)
Next Focus of Study Concerning Free Will
We have explored a bit of Scripture in this study concerning free will and what it looks like in Scripture with an examination of Sarai’s poor choice. We have examined Scripture that clearly states the curse that is brought against sin, and how death will come to every living thing as a result. We have also recognized the special provision of grace that God grants believers of Christ in allowing a symbolic death to come upon their sins while yet alive, giving them hope in eternal life through the promise of the forgiveness of past sins.
Romans 6 begins with an expression of the effects of faulty free will and carefully leads the reader into Romans 7 and 8 with the development of the condition of sin in humanity. It will be our primary focused text to discover the different connections that original sin has in its attachment to mankind. Free will Scripture has been introduced in this first study; in our next we will take a more detailed look at the development of the Doctrine of Free Will that will ultimately lead to our study of the Doctrine of Original Sin, and reveal God’s truth in this important spiritual matter.
Bibliography
Andrews, James A. “On Original Sin and the Scandalous Nature of Existence.” Journal of Theological Interpretation 5, no. 2 (2011): 231-250.
Geisler, Norman L. Systematic Theology, Volume Three: Sin, Salvation. Minneapolis, MN: Bethany House Publishers, 2004.
[1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 86.
[2] James A. Andrews, “On Original Sin and the Scandalous Nature of Existence,” Journal of Theological Interpretation 5, no. 2 (2011): 239.
TREES – I See Men as Trees Walking – CHESNUT TREE (18)
#18 – I See Men as Trees Walking – Chesnut Tree
Mark 8:22-26
(TY200 – Lesson 18)
By Kathy L McFarland
8/01/2024
The Mysteries of Trees
Mark 8:22–26 (KJV 1900)
22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
TY200 – INTERPRETATION CONFIDENCE CHART
- Typology known as fully God’s Truth concerning trees walking as recorded in Mark 8:22-26 (Those specifically, typologically identified in Scripture)
- Trees in Scripture identify the different Spiritual Lives that are lived on this Earth
- Different parts of the trees walking with Christ are fully represented in Scripture as God’s Truth
- Tree – Spiritual Lives of forgiven followers walking with the Lord Jesus Christ and producing powerful fruits of His.
- Root – The foundation of a tree from firstfruit that is secured by a lump of clay that can grow and produce living works of fruit
- Leaves – The preparation that LORD God makes for the coming events of living works.
- Fruit – Living works of the LORD God, done through followers (Branch) of the Lord Jesus Christ (Vine) at the guidance of the Holy Spirit with the spiritual life of a walking tree.
- Seed – Word of God.
- The fruit of righteousness is a Tree of Life.
- Cedar Tree – Spiritual life defines politically, worldly, and socially powerful leaders with spiritual hints of (righteous or wicked) strength whose height is far beyond regular people. They are political superstars with religious overtones throughout their persona. They can start their growth as righteous or secular; but eventually take on spiritual overtones and end up wicked. When one man assumes that great of power, then the spiritual side with the LORD God and the Lord Jesus Christ and their Holy Spirit is denied eventually. To gain such great power over people requires astute political manipulative control over their world with hints of divine empowerment; most often, that powerful of a man or woman leader realizes the need for appearances that “God is on their side,” whether it be for war or rule or privilege.So just as Lucifer dipped his roots into the biggest “flowing grace of God” river so do those that want to be ultimate ruler. It means nothing if their soul is measured. But it means everything to trick the masses and gain the power necessary to rule the world.
- Righteous Cedar Tree– The Spiritual Life that is beautiful, politically, and socially powerful, more spiritual growth than all the other trees, many protected followers. Can be goodly and righteous; but risks becoming a tyrant with a very thin line dividing righteousness from wickedness. They must have the shittah, myrtle, and oil trees surrounding them so they can see, know, consider, and understand, to maintain their righteous state.
- Unrighteous Cedar Tree– The Spiritual Life of a tyrant. He lifts himself in height, he shoots up his top among the thick boughs, and his heart lifts in his height. He is all-powerful but wicked, with no Christian support surrounding him.
- Typology Known Confidently(Those represented in Scripture with enough frequency, sufficiency, and accuracy to reveal their typological meanings with full Truth of God unchallenged and supported by the Holy Spirit’s teachings)
- Almond Tree – The believer, as an almond tree, is a Christian leader, chosen by God, that watches over the works of Christians guided by the Lord, and the people he serves.
- Algum/Almug Tree – The Spiritual Life works that honors the LORD God and guides Believers to come closer to Him toward the beauty of His Holiness through the Lord Jesus Christ. Musical worship and high praise are often expressed through these types of Christian works.
- Apple Tree – A Spiritual Life that can comfort those that love God, regardless of their status of sin. These Spiritual works provide protection, sweetness of life; the Christians doing these works are often beloved amongst the worldly receivers.(Believers from the Salvation Army, Catholic Charities, Lutheran, Baptist, and Methodist Social Services, and other Missionary and denominational efforts to house the homeless, feed the hungry, and provide comfort in despair are excellent examples of this type of spiritual lives lived in duty toward their works for God.)
- Ash Tree – A Spiritual Life with a deceived heart, that stands among places of Christians and worships different false gods created by other human beings or self.
- Typology Known Probably (Knowledge of Scripture, God’s Way, Logic and common sense in the typological meaning can NOT be confirmed fully with the Word of God and the moving of the Holy Spirit)
- Bay Tree–Native spiritual life that develops naturally.
- Fake Bay Tree– Imitation spiritual life forced upon believers through powerful coercion, trickery, evil, or control.
- Box Tree– Spiritual life that stands in the midst of dryness. The location the Box Tree stands is empty of both worldly people and the flowing grace of the LORD God. Here stands the lonely Christian as a beacon for the uncommon seeker of God. Eventually, the Box Tree is combined with the other beautiful spiritual life souls that serve in the world and in the dry places and perform ministry guided by the Holy Spirit and coming together in the Sanctuary of the Lord. A possible identity of a Box Tree is a missionary that serves in extreme conditions with few common people, the lack of Christian presence and the lack of the movements of God.
- Typology NOT Known (Can NOT make even simple assumptions of the typological meaning because there is NOT enough frequency, sufficiency, or accuracy recorded in Scripture, and the Holy Spirit is NOT teaching deeper meaning)
- Chesnut Tree –It is NOT necessarily a beautiful spiritual life but serves a distinctive purpose in the spiritual world. (Uncertain of typology)
Genesis 30:37–39 (KJV 1900)
37 And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods. 38 And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink. 39 And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.
1. Green poplar, hazel, and chesnut trees can all be made into rods.[1]
Rods – 5234מַקֵּל (mǎqꞏqēl): n.masc. and fem.; ≡ Str 4731; TWOT 1236—1.LN 3.47–3.59 branch, twig-stick, i.e., a part of a plant that extends from the body of a plant or tree, which can be removed from the tree (Ge 30:37,38, 39, 41; 1Sa 17:43; Jer 1:11; Hos 4:12+); 2.LN 6.29–6.40 wood club, i.e., a stout piece of wood used as a weapon (Eze 39:9+); 3.LN 6.215–6.225 staff, i.e., a long stick carried in the hand for various functions, including a walking helper, or shepherds tool, or symbol of rulership (Ge 32:11[EB 10]; Ex 12:11; Nu 22:27; 1Sa 17:40; Jer 48:17; Zec 11:7, 10,14+)[2]
3. The rod can be made into a long stick carried in the hand for walking, shepherds’ tool, or symbol of rulership.
4. But Jacob had another use for three rods. He pilled white strakes in the rods, showing the white inside them.
Pilled – 7202פָּצַל (pāꞏṣǎl): v.; ≡ Str 6478; TWOT 1797—LN 19.27–19.33 (piel) debark, i.e., peel bark off a plant or tree, i.e., tear a layer off something (Ge 30:37, 38+) פְּצָלָה (peṣāꞏlā(h)) BDB: see 7203.[3]
Strakes – 7203פְּצָלוֹת (peṣāꞏlôṯ): n.fem.pl.; ≡ Str 6479; TWOT 1797a—LN 3.47–3.59 peelings, i.e., a thin outer layer of organic material taken off plants or fruits of plants (Ge 30:37+), note: in context a “white stripe” pattern was possibly made from these peelings.[4]
5. When the bark was peeled from the green poplar, hazel, and chesnut trees, white stripes appeared on each of the rods.
6. Jacob placed the white striped rods into the gutters of the watering trough. The pure white cattle, goats and sheep that drank from that trough conceived before the rods.
7. They conceived ringstraked, speckled, and spotted sheep.
Ringstraked– 6819עָקֹד (ʿāꞏqōḏ): adj.; ≡ Str 6124; TWOT 1678a—1.LN 79.26–79.38 (BDB, most versions) streaked, striped, i.e., pertaining to an alternating color pattern of stripes or less distinct linear discolorations (Ge 30:35, 39, 40; 31:8,10, 12+); note: (NKJV) speckled; note: for another interp, see next; 2.LN 79.88–79.90 (KB, Holladay) curly, i.e., pertaining to having a curly, crooked appearing tail on an animal, as a distinguishing mark, as a feature of an object (Ge 30:35, 39, 40; 31:8,10, 12+), note: context favors the meaning as a color pattern of some kind, see prior entry[5]
Speckled– 5923נָקֹד (nāꞏqōḏ): adj.; ≡ Str 5348; TWOT 1410a—LN 79.26–79.38
speckled, spotted, i.e., pertaining to a variegated color pattern on an animal, either
specks or spots of dark on light or vice versa (Ge 30:32,33, 35, 39; 31:8,10, 12+)[6]
Spotted – 3229טָלָא (ṭāꞏlā(ʾ)): v.; ≡ Str 2921; TWOT 805—LN 79.114–79.117 (qal pass. as a) see 3231.5; (pual) be patched, i.e., pertaining to being covered over with another newer piece of material (Jos 9:5+)[7]
8. No Theologist or Bible teacher fully understands why this happens; it is an unknown process. But what we know for sure is that Jacob increased his flock greatly by taking the different distinctly colored goats and sheep rather than the pure white ones.
Ezekiel 31:1–11 (KJV 1900)
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, 2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? 3 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. 4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. 5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. 6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. 7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. 8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. 9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. 10 Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; 11 I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness.
9. Chesnut trees do not have beautiful branches.
Teachings of Kathy L McFarland
Oh, how I wish I could teach you more. The typology of the chesnut tree is vague, and I do not have total confidence in its deeper meaning. My educated guess is that the chesnut tree is not necessarily a beautiful spiritual life but serves a distinctive purpose in the spiritual world. I will go with that for now and place it in the “Typology Known Not.”It will be one of those deeper meanings that I hope one day to know.
[1] The rod is a branch off a tree which can be removed from the tree without killing it
[2] James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament)(Oak Harbor: Logos Research Systems, Inc., 1997).
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Ibid.
TREES – I See Men as Trees Walking – CEDAR TREE 1 (16)
(TY200 – Lesson 16)
By Kathy L McFarland
7/25/2024
The Mysteries of Trees
Mark 8:22–26 (KJV 1900)
22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
TY200 – INTERPRETATION CONFIDENCE CHART
- Typology known as fully God’s Truth concerning trees walking as recorded in Mark 8:22-26 (Those specifically, typologically identified in Scripture)
- Trees in Scripture identify the different Spiritual Lives that are lived on this Earth
- Different parts of the trees walking with Christ are fully represented in Scripture as God’s Truth
- Tree – Spiritual Lives of forgiven followers walking with the Lord Jesus Christ and producing powerful fruits of His.
- Root – The foundation of a tree from firstfruit that is secured by a lump of clay that can grow and produce living works of fruit
- Leaves – The preparation that LORD God makes for the coming events of living works.
- Fruit – Living works of the LORD God, done through followers (Branch) of the Lord Jesus Christ (Vine) at the guidance of the Holy Spirit with the spiritual life of a walking tree.
- Seed – Word of God.
- The fruit of righteousness is a Tree of Life.
- Cedar Tree – Spiritual life defines politically, worldly, and socially powerful leaders with spiritual hints of (righteous or wicked) strength whose height is far beyond regular people. They are the political superstars with religious overtones throughout their persona. They can start their growth as righteous or secular; but eventually take on spiritual overtones and end up wicked. When one man assumes that great of power, then the spiritual side with the LORD God and the Lord Jesus Christ and their Holy Spirit is denied eventually. To gain such great power over people requires astute political manipulative control over their world with hints of divine empowerment; most often, that powerful of a man or woman leader realizes the need for appearances that “God is on their side,” whether it be for war or rule or privilege.So just as Lucifer dipped his roots into the biggest “flowing grace of God” river so do those that want to be ultimate ruler. It means nothing if their soul is measured. But it means everything to trick the masses and gain the power necessary to rule the world.
- a. Righteous Cedar Tree – The Spiritual Life that is beautiful, politically, and socially powerful, more spiritual growth than all the other trees, many protected followers. Can be goodly and righteous; but risks becoming a tyrant with a very thin line dividing righteousness from wickedness. They must have the shittah, myrtle, and oil trees surrounding them so they can see, know, consider, and understand, to maintain their righteous state.
- b. Unrighteous Cedar Tree – The Spiritual Life of a tyrant. He lifts himself in height, he shoots up his top among the thick boughs, and his heart lifts in his height. He is all-powerful but wicked, with no Christian support surrounding him.
- Typology Known Confidently(Those represented in Scripture with enough frequency, sufficiency, and accuracy to reveal their typological meanings with full Truth of God unchallenged and supported by the Holy Spirit’s teachings)
- Almond Tree – The believer, as an almond tree, is a Christian leader, chosen by God, that watches over the works of Christians guided by the Lord, and the people he serves.
- Algum/Almug Tree – The Spiritual Life works that honors the LORD God and guides Believers to come closer to Him toward the beauty of His Holiness through the Lord Jesus Christ. Musical worship and high praise are often expressed through these types of Christian works.
- Apple Tree – A Spiritual Life that can comfort those that love God, regardless of their status of sin. These Spiritual works provide protection, sweetness of life; the Christians doing these works are often beloved amongst the worldly receivers.(Believers from the Salvation Army, Catholic Charities, Lutheran, Baptist, and Methodist Social Services, and other Missionary and denominational efforts to house the homeless, feed the hungry, and provide comfort in despair are excellent examples of this type of spiritual lives lived in duty toward their works for God.)
- Ash Tree – A Spiritual Life with a deceived heart, that stands among places of Christians and worships different false gods created by other human beings or self.
- Typology Known Probably (Knowledge of Scripture, God’s Way, Logic and common sense in the typological meaning can NOT be confirmed fully with the Word of God and the moving of the Holy Spirit)
- Bay Tree–Native spiritual life that develops naturally.
- Fake Bay Tree– Imitation spiritual life forced upon believers through powerful coercion, trickery, evil, or control.
- Box Tree– Spiritual life that stands in the midst of dryness. The location the Box Tree stands is empty of both worldly people and the flowing grace of the LORD God. Here stands the lonely Christian as a beacon for the uncommon seeker of God. Eventually, the Box Tree is combined with the other beautiful spiritual life souls that serve in the world and in the dry places and perform ministry guided by the Holy Spirit and coming together in the Sanctuary of the Lord. A possible identity of a Box Tree is a missionary that serves in extreme conditions with few common people, the lack of Christian presence and the lack of the movements of God.
- Typology NOT Known (Can NOT make even simple assumptions of the typological meaning because there is NOT enough frequency, sufficiency, or accuracy recorded in Scripture, and the Holy Spirit is NOT teaching deeper meaning)
Teachings by Kathy L McFarland
We are going to start our study of the cedar tree with the most unrighteous cedar tree that ever was.
We can learn the greatest characteristics of a spiritual life represented by the cedar tree, and how that spiritual life can go so wrong when darkness and evil enter it. Because Ezekiel 31 is so vividly descriptive of the cedar tree gone bad, we get a rare insight into the typology of the cedar tree and can define it from just this chapter. Please keep your focus upon the characteristics of the tree.
Ezekiel 31:1–9 (KJV 1900)
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, 2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? 3 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. 4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. 5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. 6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. 7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. 8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. 9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
1. The Word of God came to Ezekiel and instructed him to speak to the Pharaoh king of Egypt,[1]and to his people.
2. The LORD God wanted the Pharaoh to look upon His greatness and know that He had a high stature that was more than any other person on earth.
3. The Pharaoh was an Assyrian from Iraq but once dwelled in Lebanon.
4. The tallest and best cedars (excluding those in God’s Garden of Eden) were in the territory of Lebanon and are referenced numerous times in Scripture.
5. The spiritual identity of the Pharaoh had:
a. Beautiful branches
b. Shadowing shroud – 7511III. צָלַ ל (ṣāꞏlǎl): v.; ≡ Str 6751; TWOT 1921—1.LN 14.53–14.62 (qal pf.) grow darker, i.e., have an increasing condition of darkness (Ne 13:19+); 2.LN 14.53–14.62 (hif ptcp.) give shade, i.e., cause a shadow by interposing something between an object and a light source (Eze 31:3+)[2]
c. High stature (high up in height)
d. Top was above thick boughs
6. The waters, spoken of during Creation, called the “deep” set him up on high. The actual Assyrian Pharaoh was not revealed to be alive during the time of creation. Thus, his spirit must be identified as another.
a. The “deep” in Eziekiel – 9333תְּהוֹם (tehôm): n.fem. and masc.; ≡ Str 8415; TWOT 2495a— 1.LN 1.17–1.25 the deep, the depths, i.e., an area below the surface of bodies of water, a dark, inaccessible, inexhaustible, and mysterious place controlled only by objects with vast powers (Ge 1:2; 7:11; 8:2; 49:25; Ex 15:5, 8; Dt 33:13; Job 28:14; 38:16, 30; 41:24[EB 32]; Ps 33:7; 36:7[EB 6]; 42:8[EB 7]; 77:17[EB 16]; 78:15; 104:6; 106:9; 107:26; 135:6; 148:7; Pr 3:20; 8:24, 27, 28; Isa 51:10; 63:13; Eze 26:19; Am 7:4; Jnh 2:6[EB 5]; Hab 3:10+), see also domain LN 81.3–81.11; 2.LN 1.69–1.78 deep springs, i.e., a body of water which comes out of the earth (Dt 8:7; Eze 31:4, 15+); 3.LN 1.17–1.25 unit: תְּהוֹם הַ־ אֶרֶ ץ (tehôm hǎ–ʾěꞏrěṣ) Sheol, formally, depths of the earth, i.e., the place where the dead reside (Ps 71:20+)[3]
b. The “deep” in Genesis:
Genesis 1:1–2 (KJV 1900)
In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
i. Darkness – 3125 חֹשֶׁ (ḥōꞏšěḵ): n.masc.; ≡ Str 2822; TWOT 769a—1.LN 14.53– 14.62 darkness, the dark, i.e., the lack of light in a space (Ge 1:4; Ex 10:21); Note: there are many associative meanings to “darkness,” including terror, ignorance, sadness, confusion, evil [4]
ii. Genesis 1:3–5 (KJV 1900)
3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
c. Big Rivers ran around the greatest cedar’s plants
i. His height was exalted above all the trees of the field
ii. His boughs were multiplied
iii. His branches became long
iv. He shot forth
d. Little rivers ran around the trees of the fields (fields = world)
e. The greatest cedars height grew above the trees of the fields because it received more water from the big river
i. All the fowls of Heaven (angels) made their nests in His boughs
ii. Under his branches did all the beasts of the field (carnal people) bring forth their young
iii. Under his shadow dwelt all great nations (he is politically strong)
f. He was beautiful in his greatness
i. Because of the length of his branches
ii. Because his root was by great waters
g. The cedars in the Garden of the LORD God could not hide him
i. Thus, we can reason that the LORD God planted cedars in the Garden of Eden
ii. We can reason that this gigantic, beautiful cedar tree was larger than the largest cedars planted in the Garden of Eden
iii. We can reason that this tree stood shadowed all other cedar trees
1. Hidden – 6669I. עָמַ ם (ʿāꞏmǎm): v.; ≡ Str 6004; TWOT 1641—LN 64 (qal) be rival to, be equal to, i.e., be in a comparable state of something, and so be like something or someone else (Eze 28:3; 31:8+), note: for another interp in 28:3, see 6670[5]
2. Hidden – 6670II. עָמַ ם (ʿāꞏmǎm): v.; ≡ Str 6004; TWOT 1641—1.LN 28.68–28.83 (qal pf.) be hidden, i.e., be in a state in which something cannot be known and so be secret (Eze 28:3+), note: for another interp, see 6669; 2.LN 14.36–14.52 (hof impf.) lose luster, be dimmed, i.e., pertaining to a state which has a diminished reflective shine (La 4:1+)[6]
iv. The fir trees were not like his boughs (cedar boughs better than fir boughs)
v. The chestnut trees were not like his branches (cedar branches better than chestnut branches)
vi. Nor any tree in the garden of God was like unto him in his beauty. (cedar beauty exceeds beauty of all other trees in the Garden of Eden)
7. The LORD God made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
Teachings of Kathy L. McFarland
This first part of Ezekiel leaves us no doubt that it is not the Pharaoh alone that the LORD God is speaking. Just as John the Baptist was Elijah (Matthew 11:7-15), so is the Pharaoh with the help of a spirit of another. We will discover who that is, though I am certain most of you have already potentially figured it out. Let us do a bit of workbook review, then we will get serious about the largest cedar tree’s inward identity.
Worksheet 1 for Ezekiel 31:1-9
1. Who was the prophet chosen by the LORD God to speak to this Pharaoh and his people?
a. Isaiah
b. Elijah
c. Ezekiel
d. Jeremiah
2. What was the authority of this Pharaoh?
a. Ruler of Egypt
b. Ruler of Israel
c. Ruler of Syria
d. Ruler of Eden
3. What was this Pharaoh’s race?
a. Iranian
b. Israeli
c. Lebanese
d. Assyrian
4. Why did the LORD God want the Pharaoh to look upon his greatness?
a. He wanted the Pharaoh to remove self-focus
b. He wanted the Pharaoh to see how high his stature had grown
c. He wanted the Pharaoh to humble himself
d. He wanted the Pharaoh to become more like God
5. Where was the Assyrian Pharaoh from?
a. Iraq
b. Iran
c. Syria
d. Lebanon
6. How high was the Assyrian Pharaoh’s cedar tree?
a. The same size as all other cedar trees in God’s Garden
b. The same size as all other cedar trees in the forest of Lebanon
c. The tallest tree that was higher than any other persons’ on earth
d. None of the above
7. Where did this Pharaoh once dwell?
a. Jordan
b. Iran
c. Syria
d. Lebanon
8. What were this Pharaoh’s branches like?
a. Reflected Jesus as the true branch
b. Beautiful
c. Broken
d. None of the above
9. What is the problem with a shadowing shroud with regards to the Lord’s light on Truth of God?
a. There is no problem. The shadowing shroud shields the followers from being burned from the light.
b. There is no problem. The shadowing shroud creates an environment of peace that gives followers opportunities to learn new things in the shade.
c. It is a huge problem. The shadowing shroud steps between the followers and the LORD God, creating darkness from the light.
d. It is a huge problem. All followers want to create their own shadowing shroud.
10. What is another potential problem of a shadowing shroud?
a. It could attempt to hide sinners’ actions from their LORD God
b. It could cause depression and anxiety in the shadow people
c. It could keep followers in a lowly state through oppression in the darkness
d. It could encourage followers that darkness is better
11. The definition of a shroud is a covering put over a dead body, or to hide something in secrecy. Which things are mentioned in Scripture that are hidden by this Pharaoh’s cedar tree?
a. Other cedar trees
b. All the nations of the world
c. Beasts of the field (carnal, worldly people)
d. All the above
12. What is the Hebrew definition of “the deep” that existed at the beginning of God’s Creation?
a. The depths
b. An area below the surface of bodies of water
c. A dark, inaccessible, inexhaustible, and mysterious place controlled only by objects with vast powers
d. All the above
13. Before the LORD God’s Creation began, what did He move upon?
a. Land
b. Water
c. The Deep
d. None of the above
14. What are some good adjectives that describe the darkness in “the Deep” according to Hebrew translation? (Mark all appropriate answers)
a. Darkness
b. Light
c. Grey
d. Lack of light
e. Terror
f. Love
g. Ignorance
h. Power
i. Sadness
j. Confusion
k. Righteousness
l. Evil
15. How did the LORD God create light?
a. He used darkness as an example for His creation
b. He divided light from dark
c. He folded darkness into outer space
d. All the above
16. What were some of the people and things in the Garden of Eden?
a. Trees
b. Large cedars
c. A really large cedar
d. Adam
e. Eve
f. Serpent
g. The Lord
h. The Tree of Life
i. Light
j. Water
k. All the above and more
17. How did the cedar tree of this Pharaoh compare to the other trees in God’s Garden?
a. It was the largest cedar tree
b. It was equal to the other cedar trees
c. It was the smallest of cedar trees
d. None of the above
18. What were the reasons why this cedar tree of the “Pharaoh” shadowed all other cedar trees in God’s Garden?
a. It rivaled the other trees
b. It was in a state in which something couldn’t be known and had a secret
c. Possibly, if the other cedar trees were not seen because of his shadow, then his reflection would be diminished, and his lack of shine not noticed
d. All the above
19. What are some other qualities we can discern from the cedar tree from this account?
a. The fir trees were not like his boughs (cedar boughs are better than fir boughs)
b. The chestnut trees were not like his branches (cedar branches are better than chestnut branches
c. No other tree in the Garden of God was like unto him in his beauty (cedar beauty exceeds beauty of all other trees in the Garden of Eden)
d. All the above
20. What did the normal cedar trees feel about the giant cedar tree in the Garden of God?
a. They were respectful
b. They were in awe
c. They were humbled
d. They were envious
Teachings of Kathy L McFarland
Have you figured out the actual spirit identity of the largest cedar tree in the Garden of God? This prophecy in Ezekiel will leave you no doubt by the end of the chapter! But are we really studying this with the intention of knowing who this Pharaoh’s inner being was! NOPE. Do we still want to know? YOU BET!
But remember why we are here, my wise students. We are studying this because the Word of God gives us all kinds of information on the Cedar Tree. Notice how we have classified it in “Typology known fully as God’s Truth.” There is so much information in this Ezekiel chapter 31 that we know things about cedar trees that we can’t figure out about other trees. It sure is good to know so much!
So, let’s get started.
Ezekiel 31:10–14 (KJV 1900)
10 Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; 11 I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. 12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. 13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: 14 To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.
8. The LORD God was ready to punish this Pharaoh cedar tree, that was more beautiful, more powerful, and more everything than all the other trees in the Garden of God.
9. These are the judgments against this Pharaoh cedar tree:
a. He lifted up himself in height
b. And he shot up his top among the thick boughs
c. His heart was lifted up in his height
i. As mature students, believe this fully; if you are an important worker in the LORD God’s kingdom, and you offend God in these things, you are toast!
ii. If you are calling yourself an Apostle, Prophet, Pastor, or any other of those types of titles without earning them through study, prayer, and God’s ordination, get rid of the titles.
iii. Become accountable to your life. Use your real name, and stand-by all that you do in the Lord’s name based upon the Word of God. Don’t trick or manipulate! Bring the Truth of God always.
iv. Finally, most of my students look so good in their brilliant and colorful clothes, and when I see you, you look prosperous and well! But when I see twenty different changes of outfit, and no teachings of God on your Facebook pages, I wonder if you are lifting yourself up in height. In my opinion, these different fancy poses teach the young Christian with the hope of a prosperity gift from God, which is unbiblical.
v. Points i-v are my personal contemplations on what I am learning from this Scripture. There will be a question or two in the worksheet to contemplate these issues yourselves.
10. The LORD God’s punishment was exacting.
a. He delivered this Pharaoh into the hand of the mighty one of the heathen
b. He was driven out of the Garden of God for his wickedness
c. Strangers, the terrible of the nations, have cut him off, and have left him
d. Upon the mountains and in all the valleys his branches are fallen
e. His boughs are broken by all the rivers of the land
f. All the people of the earth are gone down from his shadow, and have left him
g. Upon his ruin shall all the fowls of the heaven remain, to the nether parts of the earth, in the midst
h. All the beasts of the field shall be upon his branches
Worksheet 1 for Ezekiel 31:10-14
11. As a result of this serious punishment:
a. All the trees by the waters do not exalt themselves for their height
b. All the trees do not shoot up their top among the thick boughs
c. All the trees do not stand up in their height as they drink water
d. All the trees are delivered unto death
e. All the trees are sent to the nether parts of the earth (grave and death)
f. All the trees in the midst of the children of men are sent to Hell
21. List the three specific unrighteous actions of the cedar tree that brought God’s judgment upon
him.
22. Look at your spiritual culture. What aspects are troubling, that might indicate that a Christian leader spiritual claim might be higher than what is actually the case. (Contemplation)
Teachings by Kathy L McFarland
Please remember that Ezekiel 31 is a prophecy. Some have already happened. Some will happen in a future time. Points 10 and 11 are difficult to understand as far as the prophecy is concerned. But, if you examine what God’s punishment is to the tallest cedar tree, and what happened to those that followed him, and analyze the parts of the tree that were used as punishment to the devil’s own, you will gain even deeper understanding.
We will not go deeper as a class today. The prophecy aspect will be saved for another time. But I am certain that you are now able to see some of the features of the cedar tree.
I am going to include the last part of Ezekiel 31:15-18. We will not study it in depth. But, it confirms your journey perfectly in identifying who was the tallest cedar tree in the Garden of Eden.
What a surprise! Lucifer rears his ugly spirit in the midst of a beautiful cedar tree, in the midst of the most beautiful Garden of God. And when he is cast out, he enters into Pharaohs, major leaders of the land, the Pharaohs of Egypt, Babylon, Assyria, etc. and controls the people in his shadow. The LORD God successfully eliminates those dangers and is watchful for the next to come.
Scripture is filled throughout with the cedar trees of the powerful trying to make themselves gods to the heathen. And because of this, we are blessed with understanding the cedar tree spiritual life from the aspect of unrighteousness. Our next lesson we will examine the cedar tree from the aspect of righteousness. Looking forward to the journey!
Ezekiel 31:15–18 (KJV 1900)
15 Thus saith the Lord God; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. 16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. 17 They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. 18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God.
Cedar Tree – Spiritual life defines politically, worldly, and socially powerful leaders with spiritual hints of (righteous or wicked) strength whose height is far beyond regular people. They are the political superstars with religious overtones throughout their persona. They can start their growth as righteous or secular; but eventually take on spiritual overtones and end up wicked. When one man assumes that great of power, then the spiritual side with the LORD God and the Lord Jesus Christ and their Holy Spirit is denied eventually. To gain such great power over people requires astute political manipulative control over their world with hints of divine empowerment; most often, that powerful of a man or woman leader realizes the need for appearances that “God is on their side,” whether it be for war or rule or privilege.So just as Lucifer dipped his roots into the biggest “flowing grace of God” river so do those that want to be ultimate ruler. It means nothing if their soul is measured. But it means everything to trick the masses and gain the power necessary to rule the world.
[1] This is NOT the familiar Pharaoh of Egypt which held God’s people that Moses visited with prophetic warnings and powers. All Kings were called Pharaoh in those days and the days prophesized to come. We will not spend study on who exactly this Pharaoh is right now. But we will be studying whose presence is connected to this Pharaoh.
[2] James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Ibid.
TREES – I See Men as Trees Walking – CEDAR TREE (PART 2)
By Kathy L McFarland
7/31/2024
The Mysteries of Trees
Mark 8:22–26 (KJV 1900)
22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
TY200 – INTERPRETATION CONFIDENCE CHART
- Typology known as fully God’s Truth concerning trees walking as recorded in Mark 8:22-26 (Those specifically, typologically identified in Scripture)
- Trees in Scripture identify the different Spiritual Lives that are lived on this Earth
- Different parts of the trees walking with Christ are fully represented in Scripture as God’s Truth
- Tree – Spiritual Lives of forgiven followers walking with the Lord Jesus Christ and producing powerful fruits of His.
- Root – The foundation of a tree from firstfruit that is secured by a lump of clay that can grow and produce living works of fruit
- Leaves – The preparation that LORD God makes for the coming events of living works.
- Fruit – Living works of the LORD God, done through followers (Branch) of the Lord Jesus Christ (Vine) at the guidance of the Holy Spirit with the spiritual life of a walking tree.
- Seed – Word of God.
- The fruit of righteousness is a Tree of Life.
- Cedar Tree – Spiritual life defines politically, worldly, and socially powerful leaders with spiritual hints of (righteous or wicked) strength whose height is far beyond regular people. They are political superstars with religious overtones throughout their persona. They can start their growth as righteous or secular; but eventually take on spiritual overtones and end up wicked. When one man assumes that great of power, then the spiritual side with the LORD God and the Lord Jesus Christ and their Holy Spirit is denied eventually. To gain such great power over people requires astute political manipulative control over their world with hints of divine empowerment; most often, that powerful of a man or woman leader realizes the need for appearances that “God is on their side,” whether it be for war or rule or privilege.So just as Lucifer dipped his roots into the biggest “flowing grace of God” river so do those that want to be ultimate ruler. It means nothing if their soul is measured. But it means everything to trick the masses and gain the power necessary to rule the world.
- Typology Known Confidently(Those represented in Scripture with enough frequency, sufficiency, and accuracy to reveal their typological meanings with full Truth of God unchallenged and supported by the Holy Spirit’s teachings)
- Almond Tree – The believer, as an almond tree, is a Christian leader, chosen by God, that watches over the works of Christians guided by the Lord, and the people he serves.
- Algum/Almug Tree – The Spiritual Life works that honors the LORD God and guides Believers to come closer to Him toward the beauty of His Holiness through the Lord Jesus Christ. Musical worship and high praise are often expressed through these types of Christian works.
- Ash Tree – A Spiritual Life with a deceived heart, that stands among places of Christians and worships different false gods created by other human beings or self.
- Typology Known Probably (Knowledge of Scripture, God’s Way, Logic and common sense in the typological meaning can NOT be confirmed fully with the Word of God and the moving of the Holy Spirit)
- Bay Tree–Native spiritual life that develops naturally.
- Fake Bay Tree– Imitation spiritual life forced upon believers through powerful coercion, trickery, evil, or control.
- Box Tree– Spiritual life that stands in the midst of dryness. The location the Box Tree stands is empty of both worldly people and the flowing grace of the LORD God. Here stands the lonely Christian as a beacon for the uncommon seeker of God. Eventually, the Box Tree is combined with the other beautiful spiritual life souls that serve in the world and in the dry places and perform ministry guided by the Holy Spirit and coming together in the Sanctuary of the Lord. A possible identity of a Box Tree is a missionary that serves in extreme conditions with few common people, the lack of Christian presence and the lack of the movements of God.
- Typology NOT Known (Can NOT make even simple assumptions of the typological meaning because there is NOT enough frequency, sufficiency, or accuracy recorded in Scripture, and the Holy Spirit is NOT teaching deeper meaning)
Teachings by Kathy L McFarland
Did any of you grow angry over Lucifer planting his cedar tree right next to the great waters of the LORD God, and sucking that grace given for God’s people into his big tree to become bigger and better than all others? I think that sometimes the devil is just an afterthought. But this creep did everything possible to make himself more powerful than our Lord, to include drinking those waters in God’s Garden. It reminds me of the anger I felt when I realized that the LORD God allowed Lucifer to go to and from Heaven at will, and to trick those angels. What nerve Lucifer had! Thankfully I know the rest of the story, and our side wins! Thanks be to God!
I have never taught a cedar tree the things of God that I am aware. I have taught a few almost powerful Christians, such as high-ranking military officers and some politicians, the deeper things of God, but it seldom happens. None have reached the height of cedar tree.
Cedar tree spiritual life defines a politically and spiritually (righteous or wicked) strong person whose height is far beyond regular people. They are political superstars with religious overtones throughout their persona. They can start their growth as righteous; but usually, they end up wicked. When one man assumes that great of power, then the spiritual side with the LORD God and the Lord Jesus Christ and their Holy Spirit is denied eventually. To gain such great power over people requires astute political manipulative control over people; most often, that powerful of a man or woman realizes the need for “God to be on their side,” whether it be for war or rule. So just as Lucifer dipped his roots into the biggest “flowing grace of God” river so do those that want to be ultimate ruler. It means nothing if their soul is measured. But it means everything to trick the masses and gain the power necessary to rule the world.
This next part of our study of the cedar tree is going to be focused on the righteous spiritual life of true followers of Christ before and after it goes bad.
Numbers 24:6 (KJV 1900)
6 As the valleys are they spread forth,
As gardens by the river’s side,
As the trees of lign aloes which the Lord hath planted,
And as cedar trees beside the waters.
1. Some cedar trees are planted by the LORD God beside His waters
2 Samuel 5:10–12 (KJV 1900)
10 And David went on, and grew great, and the Lord God of hosts was with him. 11 And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house. 12 And David perceived that the Lord had established him king over Israel, and that he had exalted his kingdom for his people Israel’s sake.
2. The cedar tree house built for David by Hiram, King of Tyre, gave him perception that the LORD God had established him king over Israel.
1 Kings 7:1–2 (KJV 1900)
But Solomon was building his own house thirteen years, and he finished all his house. 2 He built also the house of the forest of Lebanon; the length thereof was an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars.
3. Solomon built his house out of cedar when he became King.
1 Kings 9:10–11 (KJV 1900)
10 And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the Lord, and the king’s house, 11 (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee.
4. King Hiram of Tyre furnished Solomon with cedar trees, fir trees, and gold to build the House of the LORD God, and King Solomon’s house.
5. King Solomon felt it was such a rich gift, that he gave Hiram twenty cities in the land of Galilee.
Song of Solomon 5:15 (KJV 1900)
15 His legs are as pillars of marble, set upon sockets of fine gold:
His countenance is as Lebanon, excellent as the cedars.
6. Excellent countenance is associated with cedars.
7. The Hebrew to “excellent countenance” can mean appearing magnificent to those that look, or it can mean an imposing connection that is looked upon with awe and wonder, possibly through the supernatural revelation from God. A deeper word study would need to be conducted, with the examination of the Solomon use compared to other uses to maybe connect closer. We will see if our study identifies it any better without confusing word studies.[1]
Zechariah 11:1–3 (KJV 1900)
Open thy doors, O Lebanon, that the fire may devour thy cedars.
2 Howl, fir tree; for the cedar is fallen; because the mighty are spoiled:
Howl, O ye oaks of Bashan; for the forest of the vintage is come down.
3 There is a voice of the howling of the shepherds; for their glory is spoiled:
A voice of the roaring of young lions; for the pride of Jordan is spoiled.
8. Lebanon cedar trees are tyrants that are destroyed, which brings howling by the fir tree of Lebanon and oaks of Bashan and the young lions of Jordan.
9. The cedar trees of Lebanon are mighty. They are devoured by a fire after being destroyed (spoiled).
a. Fallen – 5877נָפַל (nāꞏp̄ǎl): v.; ≡ Str 5307; TWOT 1392—1.LN 15.118–15.122 (qal) fall, i.e., have an object go from a higher position to a lower position, often with the implication of being out of control in relation to the situation[2]
b. Spoiled– 8720שָׁדַ ד (šāꞏḏǎḏ): v.; ≡ Str 7703, 7736; TWOT 2331—LN 20.31–20.60 (qal) devastate, ruin, i.e., destroy an object or condition in any of various ways (Job 12:6; 15:21; Ps 17:9; 91:6; Pr 11:3; Isa 16:4; 21:2; 33:1ac; Jer 6:26; 12:12; 15:8; 25:36; 47:4; 48:8, 18, 32; 49:28; 51:48, 53, 55, 56; Eze 32:12; Hos 10:14b; Ob 5; Mic 2:4a+), note: in some contexts the destruction includes looting and plundering[3]
c. Howl – 3536יָלַל (yāꞏlǎl): v.; ≡ Str 3213; TWOT 868—LN 25.135–25.145 (hif) wail, howl, i.e., make loud crying and shrill shouting noises of sorrow[4]
Teachings of Kathy L McFarland
Remember this important observation as you study: the LORD God appoints the powerful leaders of the world or allows them to achieve fame and power as His Will chooses. As you will learn in our study, He already knows the consequences of humans embracing the cedar tree in their spirituality.
Yet, to advance His plans, He chooses the best leadership each situation demands to have the outcome He wills. Yet most of the cedar trees embrace Lucifers power in the end. This is not the choice of God, but of the fallen man that has gotten greedy for power that the cedar tree can manipulate.
The LORD God destroys the cedar trees that are mighty and wicked in His time. The tyrants are under His watch, and they will be destroyed.
Ezekiel 17:22–24 (KJV 1900)
22 Thus saith the Lord God; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent: 23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. 24 And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the Lord have spoken and have done it.
10. The LORD God can make a goodly cedar merely by taking the highest branch of the high cedar and set it, crop off the top of his young twigs a tender one, and plant it upon a high mountain and eminent.
a. (Highest) Branch (set) – 7550צַמֶּרֶת (ṣǎmꞏměꞏrěṯ): n.fem.; ≡ Str 6788; TWOT 1931b— 1.LN 3.47–3.59 tree-top, i.e., the uppermost part of a tree (Eze 17:3; 31:3, 10, 14+); 2.LN 3.47–3.59 shoot, sprig, i.e., a small branch from the top of a tree (Eze 17:22+), note: used to start a new plant[5]
b. Set – 3851I. יָתַ ן (yāꞏṯǎn): v.; ≡ Str 5414; TWOT 1443—1.LN 23.205 (qal) be durable, healthy, i.e., not be easily diseased or uprooted (Pr 1:12 cj+), note: for NIV text, see 5989; 2.LN 68.11–68.21 (qal) last a long time, i.e., continue to be in a certain state for a considerable duration (Isa 33:16 cj+), note: NIV parses as 5989[6]
c. Crop – 7786קָטַף (qāꞏṭǎp̄): v.; ≡ Str 6998; TWOT 2010—1.LN 43 (qal) pluck, pick off, i.e., remove as harvest, the fruit part of a plant (Dt 23:26[EB 25]; Job 30:4+); (nif) picked(Job 8:12+); 2.LN 43 (qal) transplant, formally, break off, i.e., remove a sprig of a tree (as a propagation technique) and replant as a new plant (Eze 17:4, 22+)[7]
d. Tender – 3438יוֹנֶקֶת (yôꞏněꞏqěṯ): n.fem.; ≡ Str 3127; TWOT 874b—LN 3.47–3.59 new plant shoot, i.e., a young shoot of vegetation (Job 8:16; 14:7; 15:30; Ps 80:12[EB 11]; Eze 17:22; Hos 14:7[EB 6]+)[8]
e. Plant – 9278שָׁתַ ל (šāꞏṯǎl): v.; ≡ Str 8362; TWOT 2480—LN 43 (qal) plant, i.e., place seeds, slips, or root-stock in the ground for growing and cultivation (Eze 17:22, 23+)[9]
f. High – 1468גָּבֵ הּ (gāꞏḇēah): adj.; ≡ Str 1362, 1364;— 2.LN 81.3–81.11 high, towered, i.e., pertaining to being in an elevated spatial position or dimension (Eze 31:3+), note: see also 1469[10]
g. Eminent – 9435תָּלוּל (tāꞏlûl): adj.; ≡ Str 8524; TWOT 2513—LN 81.3–81.11 lofty, towering, high, i.e., pertaining to being relatively high or tall (Eze 17:22+), cf. also 9424[11]
11. The LORD God has control over all trees. He can bring down the high tree, exalt the low tree, dry up the green tree, and make the dry tree flourish.[12]
Isaiah 41:17–20 (KJV 1900)
17 When the poor and needy seek water, and there is none,
And their tongue faileth for thirst,
I the Lord will hear them,
I the God of Israel will not forsake them.
18 I will open rivers in high places,
And fountains in the midst of the valleys:
I will make the wilderness a pool of water,
And the dry land springs of water.
19 I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:
20 That they may see, and know, and consider, and understand together,
That the hand of the Lord hath done this,
And the Holy One of Israel hath created it.
Teachings of Kathy L McFarland
“Uneasy is the head that wears the crown” (Shakespeare, in Henry IV, Part 2, Act 3, scene 1, lines 26–31).
What can we do when we see a righteous cedar tree beginning the power journey, developing into a leader that knows the Lord? PRAY! PRAY! PRAY! for him. Pray for other strong spiritual trees to surround him and provide him with God’s teachings and counsel as he tries to navigate this wicked world. Call upon the shittah, myrtle, and oil trees to guide the cedar tree in the wilderness so he can see, know, consider, and understand together with them. That is the solution that the LORD God has made to grow a righteous cedar tree to prevent him falling to the depths of wickedness with Lucifer. This is the protection of God that the cedar tree must embrace to maintain holiness. Without a strong, spiritual counsel surrounding him, he is certain to become wicked because of his awesome power and spiritual knowledge.
Let us consider End Times drama for a bit. There is going to be conflict between many that appear to be cedar trees. They are going to be powerful and appear to be very holy and righteous. The worst players are going to look the most righteous. But we have learned that no cedar tree can be all-powerful and all-righteous; it is impossible. When the cedar trees reach the ultimate power, even those that started out with good intentions, they usually embrace wickeAdness in the end. But with
support, the cedar can be a righteous leader for the poor and needy.
So as the End Time timing unfolds, look at the powerful and high-reaching cedar trees from the wilderness. Do they have the shittah, myrtle, and oil trees surrounding them so they can see, know, consider, and understand? The LORD God has let us know how a cedar tree can maintain righteousness. As End Times approaches let us commit to identify the powerful, untruthful, unrighteous leaders, even if they appear on their own most holy, and take appropriate action to protect God’s people. Because if they are without strong Christian support by strong Christian leaders, they are tricking those that don’t know.
Worksheet
1. What are the characteristics of a righteous cedar tree?
2. What are the characteristics of a wicked cedar tree?
3. What happens to make a wicked cedar tree against God?
4. What type of trees in the wilderness does the cedar tree need to support his righteousness?
5. What can a cedar tree realize if he has the correct support?
Remember to come back to this teaching when you learn the characteristics of the other trees associated with the cedar tree!
[1] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament)(Oak Harbor: Logos Research Systems, Inc., 1997), 5260, 5261
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Ibid.
[8] Ibid.
[9] Ibid.
[10] Ibid.
[11] Ibid.
[12] Each of these verbs and adjectives have very specific meanings when you evaluate the words associated with trees and other deep things in God’s Word. We will examine them at another time.
