.
Scholars in theology may argue when the events of the passion of Christ start, but the issue is somewhat resolved with the standard answer of 'since the foundation of the world'. The work and ministry of the Son of Man, Second Adam, the Son of God begins before the creation of the world and the human race: the plan for redemption and the need for it were seen in the Mind of God, before the Fall of Adam and Eve, before the 'foundation'. The mystery of God and his Creation, is revealed over the course of history through the Word of God, and the plan for the redemption though conceived in divine wisdom, in some ways of thinking have no perceivable beginning. This leaves us in the liberty of Christ to choose such starting points for ourselves, and the choice here, is to begin with a King crossing the Kidron into the Garden of Gethsemane.
Consider the entry of Jesus, returning into a beautiful and peaceful Garden: Jeesus has just returned from the great prayer of love for his disciples which will follow in his footsteps, concluding with the words:
In the above passage, Jesus declares the name of the Father, and his continuation of that declaration to occur, and summarily, the great mystery of the love of the father for his children, that the love for the Son by the Father will be an 'all in all' even, in which the church and her God will 'live and move and have their being' in the love of God, eminently through the indwelling of the Holy Spirit in the Temple which cannot be destroyed. The Kingdom has been taken back, and the King, or Messiah of the Kingdom, the King of the Jews, is headed back to declare and triumph in the taking of back of the 'garden':
There is great symbolism in the crossing of the 'Cedron', the New Testament name for the Old Testament 'Kidron'. The Kidron river, was a deep, murky river, where on several occasions, ruined and destroyed idols were cast. (See PromiseofMessiah.blogspot.com , "The Smiting of the Shepherd).
Note that in the first passage, Asa removes his mother from being queen, because she turns to the idolatry of the groves, of false gods with brutal practices, and her idol is burned by the Kidron, or what is Psalms is referred to as "the brook in the way". Likewise, in 2 Kings 23;4, Hilkiah the high priest is commanded to bring forth the vessels of Baal, to burn 'without' or outside of Jerusalem where refuse was burned, in the 'fields of Kidron'. The messianic passage of Psalm 110 points to the Messiah of Israel who will have victory over the river of idolatry which has so beset Israel from the earliest days:
110:7 He shall drink of the brook in the way: therefore shall he lift up the head.
Jesus has spent three years in ministry, encircling Israel in prayer, worship, preaching, healing and the power and name of the Father. He has taken down the stronghold of idolatry in Israel as the passion of Messiah draws near, and he is about to enter in to the premiere battle: the triumph of the King of Israel over the Fall, 'taking back' the Gan, or Garden, Since Adam fell, and paradise was lost, the promise of the conqueror has rung in the ears of all Israel who would crush the head of the serpent.
David, Jesus and the Kidron
A number of years ago, a preacher we were acquainted with, pointed out the parallels between David , the King of Israel crossing the Kidron, and Jesus , the King of Israel crossing the Cedron, or Kidron:
David first, leaves the city in turmoil and betrayal, crossing the river to head out to the wilderness, but begs the Lord's favor in the Ark of the Covenant, returning to the city, till he, the King of Israel can return:
David, dear readers was answered not only in his own time in his return, but in the distance of the returning Messiah, God's habitation. This makes even more sense in understanding that David was also a prophet: his leaving and returning are a prophetic similitude. When David returns victorious, he crosses the Jordan:
Interestingly, even the rejection of the Messiah by Israel is seen in the return of David, though David returns over the Jordan, the symbol of mortal man passing into Canaan:
The rejection of Yshua, the Messiah though is seen in many ways: in Judas' betrayal, in the denouncements of the Pharisees, and in the end, on the Gabbatha before Pilate. King David, though, a prophet and King of Israel, crosses out over the Kidron into the wilderness, and in victory returns to the 'mortal' crossing of the Jordan: Yshua is the one who can take back the curse by his obedience, by the blood of sacrifice, and is seen crossing over the Kidron or Cedron into the Garden: the imminent battle awaits Jesus, Yshua there, in the final defeat of Satan to come in surrender to the will of God. Idolatry is placed 'under foot', as Jesus breaks down the strongholds of idolatry, trampling them under foot, and coming to the brink of the Garden of Gethsemane to face once more, the declaration of the name of God, I Am, and his ever abiding and ubiquitous love.
__________________
Join me next time in exploring further the Passion of Christ in the "Passover Blogs".
Scholars in theology may argue when the events of the passion of Christ start, but the issue is somewhat resolved with the standard answer of 'since the foundation of the world'. The work and ministry of the Son of Man, Second Adam, the Son of God begins before the creation of the world and the human race: the plan for redemption and the need for it were seen in the Mind of God, before the Fall of Adam and Eve, before the 'foundation'. The mystery of God and his Creation, is revealed over the course of history through the Word of God, and the plan for the redemption though conceived in divine wisdom, in some ways of thinking have no perceivable beginning. This leaves us in the liberty of Christ to choose such starting points for ourselves, and the choice here, is to begin with a King crossing the Kidron into the Garden of Gethsemane.
Consider the entry of Jesus, returning into a beautiful and peaceful Garden: Jeesus has just returned from the great prayer of love for his disciples which will follow in his footsteps, concluding with the words:
26 And I have declared unto them thy name,and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
In the above passage, Jesus declares the name of the Father, and his continuation of that declaration to occur, and summarily, the great mystery of the love of the father for his children, that the love for the Son by the Father will be an 'all in all' even, in which the church and her God will 'live and move and have their being' in the love of God, eminently through the indwelling of the Holy Spirit in the Temple which cannot be destroyed. The Kingdom has been taken back, and the King, or Messiah of the Kingdom, the King of the Jews, is headed back to declare and triumph in the taking of back of the 'garden':
John 18:1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron,where was a garden, into the which he entered , and his disciples.
There is great symbolism in the crossing of the 'Cedron', the New Testament name for the Old Testament 'Kidron'. The Kidron river, was a deep, murky river, where on several occasions, ruined and destroyed idols were cast. (See PromiseofMessiah.blogspot.com , "The Smiting of the Shepherd).
1 Kings 15:13 KJVAnd also Maachah his mother, even her he removed from being queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt it by the brook Kidron.Read 1 Kings 15 | View in parallel | Compare Translations| Interlinear view2 Kings 23:4 KJVAnd the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel.
Note that in the first passage, Asa removes his mother from being queen, because she turns to the idolatry of the groves, of false gods with brutal practices, and her idol is burned by the Kidron, or what is Psalms is referred to as "the brook in the way". Likewise, in 2 Kings 23;4, Hilkiah the high priest is commanded to bring forth the vessels of Baal, to burn 'without' or outside of Jerusalem where refuse was burned, in the 'fields of Kidron'. The messianic passage of Psalm 110 points to the Messiah of Israel who will have victory over the river of idolatry which has so beset Israel from the earliest days:
110:7 He shall drink of the brook in the way: therefore shall he lift up the head.
Jesus has spent three years in ministry, encircling Israel in prayer, worship, preaching, healing and the power and name of the Father. He has taken down the stronghold of idolatry in Israel as the passion of Messiah draws near, and he is about to enter in to the premiere battle: the triumph of the King of Israel over the Fall, 'taking back' the Gan, or Garden, Since Adam fell, and paradise was lost, the promise of the conqueror has rung in the ears of all Israel who would crush the head of the serpent.
David, Jesus and the Kidron
A number of years ago, a preacher we were acquainted with, pointed out the parallels between David , the King of Israel crossing the Kidron, and Jesus , the King of Israel crossing the Cedron, or Kidron:
David first, leaves the city in turmoil and betrayal, crossing the river to head out to the wilderness, but begs the Lord's favor in the Ark of the Covenant, returning to the city, till he, the King of Israel can return:
2 Sam 15:23 And all the country wept with a loud voice, and all the people passed over : the kingalso himself passed over the brook Kidron, and all the people passed over , toward the way of thewilderness. 24 And lo Zadok also, and all the Levites were with him, bearing the ark of thecovenant of God: and they set down the ark of God; and Abiathar went up , until all the people had done passing out of the city. 25 And the king said unto Zadok, Carry back the ark of God into thecity: if I shall find favour in the eyes of the, he will bring me again , and shew me both it, and his habitation:
David, dear readers was answered not only in his own time in his return, but in the distance of the returning Messiah, God's habitation. This makes even more sense in understanding that David was also a prophet: his leaving and returning are a prophetic similitude. When David returns victorious, he crosses the Jordan:
31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.39 And all the people went over Jordan. And when the king was come over , the king kissed Barzillai, and blessed him; and he returned unto his own place. 40 Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel.
Interestingly, even the rejection of the Messiah by Israel is seen in the return of David, though David returns over the Jordan, the symbol of mortal man passing into Canaan:
2 Sam 20 We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.
The rejection of Yshua, the Messiah though is seen in many ways: in Judas' betrayal, in the denouncements of the Pharisees, and in the end, on the Gabbatha before Pilate. King David, though, a prophet and King of Israel, crosses out over the Kidron into the wilderness, and in victory returns to the 'mortal' crossing of the Jordan: Yshua is the one who can take back the curse by his obedience, by the blood of sacrifice, and is seen crossing over the Kidron or Cedron into the Garden: the imminent battle awaits Jesus, Yshua there, in the final defeat of Satan to come in surrender to the will of God. Idolatry is placed 'under foot', as Jesus breaks down the strongholds of idolatry, trampling them under foot, and coming to the brink of the Garden of Gethsemane to face once more, the declaration of the name of God, I Am, and his ever abiding and ubiquitous love.
__________________
Join me next time in exploring further the Passion of Christ in the "Passover Blogs".
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