_________________
Robert Wurtz II

bro Stever

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Farai Bamu

brethren

_________________
Farai Bamu

Yes, my family is saved!

We dont see eye to eye and thats ok...

I will continue to plead the Blood and if I'm wrong...I'm wrong...but if not praise God for His providence.

_________________
Brent

Stever wrote:

bro Stever
i still don't see where we are to use the blood of Christ for anything other than cleansing of sin. perhaps in some regards we've used this power of attorney and turned around and taken the Lord's name/blood in vain?

_________________
Farai Bamu

Stever's response to Logic and Ironman:

The following is from my own study of the Blood Covenant, found in Scripture. Also, some of the documentation is from the book by Dr. H. Clay Trumbull ["The Blood Covenant"], as well as a taped Bible Study series by Dr. Floyd Nolen Jones entitled "The Blood Covenant". I have been involved in this study for the past 5 years and this post is a culmination of that study.

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Christian believers today, in 2006 have no understanding of the [b][color=0000FF]Blood Covenants that have been part of civilization from the very beginning[/color][/b]. Dr. H. Clay Trumbull in his book “The Blood Covenant”, published in the late 1800’s (and available on Amazon.com) documents the fact that all people groups throughout the world took part in the blood covenant ritual. It seems strange that a primitive rite like the blood covenant, with it’s world wide sweep, and it’s manifold applications to the history of sacrifice, should have received so little attention from serious Bible students.


The word "Blood Covenant" is found throughout Scripture. The Bible itself is two Covenants (Blood Covenants) The Old Testament (Blood Covenant) and the New Testament (Blood Covenant).

[b][color=0000FF]Throughout The Old Testament the Hebrew word Barius (Covenant) is found 264 times. The word Barius is translated by Strongs as follows:[/color][/b]

Strong's Number: 1285
Transliterated: briyth
Phonetic: ber-eeth'

Text: from 1262 (in the sense of [b][color=0000FF]cutting [/color][/b] [like 1254]); a compact ([b][color=0000FF]because made by passing between pieces of flesh[/color][/b]): -confederacy, [con-]feder[-ate], covenant, league.

[b][color=0000FF]The word Covenant is found 17 times in the New Testament, and the Greek word Diatheke is translated as follows by Strongs:[/color][/b]

Strong's Number: 1242
Transliterated: diatheke
Phonetic: dee-ath-ay'-kay

Text: from 1303; properly, a disposition, i.e. (specially) a contract ([b][color=0000FF]especially a devisory will): --COVENANT, testament.:[/color][/b]
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The Blood Covenant ritual was a specific ritual, celebrated over and over throughout the Bible. It was so common there is no specific mention of the entire procedure in one place, only a "picture" of parts of it here and there. That is why it is so important to read the book by H. Clay Trumbull- The Blood Covenant.

The blood covenant ritual was performed when two people, always men, wanted to become one. This covenant not only united the two men together for eternity, it also united their families. All of the children were automatically included, but when they reached maturity they were able
to choose if they wanted to stay in the covenant, or leave it. Once the ritual was completed they usually prepared a memorial to indicate the place where their covenant took place. The memorial could be a stone heap- a stone pillar, an altar, planting a tree or a grove of trees.

In ancient Israel NO PRISONS WERE TO BE FOUND? Why? Because it was always the duty of the blood covenant brother to dispense justice on whoever killed his blood brother, or anyone in his blood brothers household. Toward the end of the book of Numbers, the Torah offers instructions regarding the establishment of cities of refuge. These six cities, three on each side of the Jordan river (see Numbers 35:9-15), were to be safe havens for anyone who accidentally committed a homicide. While accidental homicide may sound like an unusual category, consider the simple example of someone whose ax head inadvertently flies off the handle, striking another person in the head. In the ancient world, where the proximity of people and an absence of protective workplace legislation often resulted in injury, it apparently was necessary to shield those responsible for accidental deaths. That person that sought refuge could only be released when the High Priest died. At that time the Blood Brother of the one he killed was not allowed to kill him.

[b][color=0000FF]The Blood Covenant Ritual. This is the complete ritual[/color][/b], although only bits and pieces can be found throughout the Bible, a little here, a little there:

First the animals were sacrificed and then cut right down the middle (the middle of the backbone & the head) and spread apart so the two men could actually face each other, each standing on the inside half of the animal, with pools of blood in the midst of them. Then they would pledge all of their assets and liabilities to each other. If one man was a millionaire, now both were. They also pledged their weapons to each other, meaning that each would defend the other, as well as the others entire family to the death. The Hebrews carried their weapons on their belt (girdle)- during this ritual they each traded belts. They also traded robes, one man put his robe on the other and vice-versa. This symbolized that each took on the other's nature. After all of this, then each man walked in a figure eight around the animal and through the sea of blood (indicating infinity) and back to the opposite side that he was on before, indicating that this blood covenant had no end, and would continue forever.

Then there was a blood covenant meal consisting of bread and wine, as well as an entire meal of the sacrifical animals. The bread represented the flesh of the other- each man would give the other a bite of the bread. Then, each man gave the other a drink of wine- indicating that
the blood of each would flow into the other. Then, the actual cutting of their own skin, usually in the area where the wrist and hand come together. Each would cut himself, and then both hands would be placed together and the blood from both of them would symbolically now be in each of them. Then, each man would put dirt into the cut on his hand, making it a noticeable scar. Then, after this was over each swore before God the blessings and cursings-the blessing indicating all of the blessings that would take place if each kept his part. The cursings, if one or the other of the blood brothers ever broke the covenant.
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Bible references:

David & Jonathan:
There is mention of this blood covenant relationship when we see that Jonathan loved David as himself. In 1st Samuel 1:18 "1. And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.

2. And Saul took him that day, and would let him go no more home to his father's house.

3. Then Jonathan and David made a covenant, because he loved him as his own soul.

4. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle (belt)."
------------

It is further described in 1st Samuel 20:38-42, if we know what we are looking for. Here we see that the covenant relationship was sworn before the Lord (Jehovah) and between Jonathan and David as a covenant, between each of them, as well as all of their seed, forever:

38. And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master.

39. But the lad knew not any thing: only Jonathan and David knew the matter.

40. And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city.

41. And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.

42. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the NAME OF THE LORD, saying, The Lord be between me and thee, and BETWEEN MY SEED AND THY SEED FOR EVER. And he arose and departed: and Jonathan went into the city.

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David even created a song for his blood brother Jonathan- this is only part of in 2 Samuel 1:25-27:"25. How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places. 26. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. 27. How are the mighty fallen, and the weapons of war perished!"
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Further references of the Blood Covenant relationship between David & Jonathan:

After David had been King for many years, he was concerned with Jonathans "issue" (children). Once he found out about Crown Prince Mephibosheth, who had been in hiding in Lodebar (a desert outpost) for many years, hiding from
David and hoping some day to become King. Once David found out about him, he restored all of the lands and gold of his Grandfather Saul, and gave him a set of silver crutches, and he sat at the Kings table till the end of his life. He did all of this to honor his blood covenant relationship with Jonathan:

1. And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?2. And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he.

3. And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.

4. And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar.

5. Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar.

6. Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant!

7. And David said unto him, Fear not: for I will surely shew thee kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually.

8. And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?

9. Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul and to all his house.

10. Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants.

11. Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth,said the king, he shall eat at my table, as one of the king's sons.

12. And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth.

13. So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet.


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Another Biblical reference to a blood covenant, this time between Jacob and Laban:

Here we see where Jacob and his father-in-law Laban entered into a blood covenant relationship, just after Laban caught up with him and his daughters:

43. And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?

44. Now therefore come thou, let us make a COVENANT, I AND THOU; and let it be for a witness between me and thee.

45. AND JACOB TOOK A STONE, AND SET IT UP FOR A PILLAR.

46. AND JACOB SAID UNTO HIS BRETHREN, GATHER STONES; AND THEY TOOK STONES, AND MADE AN HEAP: AND THEY DID EAT THERE UPON THE HEAP.

47. And Laban called it Jegarsahadutha: but Jacob called it Galeed.

48. And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

49. And Mizpah; for he said, The Lord watch between me and thee, when we are absent one from another.

50. If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

51. And laban said to jacob, behold this heap, and behold this pillar, which i have cast betwixt me and thee:

52. This heap be witness, and this pillar be witness, that i will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

53. The god of abraham, and the god of nahor, the god of their father,judge betwixt us. And jacob sware by the fear of his father isaac.

54. Then jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

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Here we can see that they set up a memorial- a stone pillar -to memorialize their new blood covenant relationship.

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[b][color=0000FF]What is the Abrahamic Covenant?[/color][/b]
Answer: A covenant is an agreement between two parties. There are two types of covenants: conditional and unconditional. A conditional or bilateral covenant is an agreement that is binding on both parties for its fulfillment. Both parties agree to fulfill certain conditions. If either party fails to meet their responsibilities, the covenant is broken and neither party has to fulfill the expectations of the covenant. An unconditional or unilateral covenant is an agreement between two parties, but only one of the two parties has to do something. Nothing i srequired of the other party.


[b][color=0000FF]The Abrahamic Covenant is an unconditional covenant. God made promises to Abraham that required nothing of Abraham. Genesis 15:18-21 describes a part of the Abrahamic Covenant, specifically dealing with the dimensions of the land God promised to Abraham and his descendants.[/color][/b]

The actual Abrahamic Covenant is found in Genesis 12:1-3. The ceremony recorded in Genesis 15 indicates the unconditional nature of the covenant. The only time that both parties of a covenant would pass between the pieces of animals was when the fulfillment of the covenant was dependent upon both parties keeping commitments. Concerning the significance of God alone moving between the halves of the animals, it is to be noted that it is a smoking furnace and a flaming torch, representing God, not Abraham, which passed between the pieces. Such an act, it would seem should be shared by both parties, but in this case it is doubtless to be explained by the fact that the covenant is principally a promise by God. He is the one who binds Himself. God caused a sleep to fall upon Abraham so that he would not be able to pass between the two halves of the animals.

Fulfillment of the covenant fell to God alone.
God determined to call out a special people for Himself through whom He would bring blessing to all the nations.

The Abrahamic Covenant is paramount to a proper understanding of the kingdom concept and is foundational to Old Testament theology.

(1) The Abrahamic Covenant is described in Genesis 12:1–3 and is an unconditional covenant. There are no conditions attached to it (no “if” clauses, suggesting its fulfillment is dependent on man).

(2) It is also a literal covenant in which the promises should be understood literally. The land that is promised should be understood in its literal or normal interpretation—it is not a figure of heaven.

(3) It is also an everlasting covenant. THE PROMISES THAT GOD MADE TO ISRAEL ARE ETERNAL.

There are three main features to the Abrahamic Covenant. 1. The promise of land (Genesis 12:1). God called Abraham from Ur of the Chaldees to a land that He would give him (Genesis 12:1). This promise is reiterated in Genesis13:14–18 where it is confirmed by a shoe covenant; its dimensions are given in Genesis 15:18–21 (precluding any notion of this being fulfilled in heaven). The land aspect of the Abrahamic Covenant is also expanded in Deuteronomy30:1–10, which is the Palestinian Covenant.

2. The promise of descendants (Genesis 12:2). God promised Abraham that He would make a great nation out of him. Abraham, who was 75 years old and childless (Genesis 12:4), was promised many descendants. This promise is amplified in Genesis 17:6 where God promised that nations and kings would descend from the aged patriarch. This promise (which is expanded in the Davidic Covenant of 2 Samuel 7:12–16) would eventuate in the Davidic throne with Messiah’s kingdom rule over the Hebrew people.

3. The promise of blessing and redemption (Genesis 12:3). God promised to bless Abraham and the families of the earth through him. This promise is amplified in the New Covenant (Jeremiah 31:31–34; cf. Hebrews 8:6–13) and has todowith “Israel’s spiritual blessing and redemption.” Jeremiah 31:34 anticipates the forgiveness of sin. The unconditionalandeternal nature of the covenant is seen in that the covenant is reaffirmed to Isaac (Genesis 21:12; 26:3–4).The “I will” promises suggest the unconditional aspect of the covenant. The covenant is further confirmed to Jacob (Genesis 28:14–15). It is noteworthy that God reaffirmed these promises amid the sins of the patriarchs, which fact further emphasizes the unconditional nature of the Abrahamic Covenant.

God’s method of fulfilling the Abrahamic Covenant is literal, inasmuch as God partially fulfilled the covenant in history God blessed Abraham by giving him the land (Genesis 13:14–17); God blessed him spiritually (Genesis 13:8, 18; 14:22,23;21:22); God gave him numerous descendants (Genesis 22:17; 49:3–28). The important element of the Abrahamic Covenant, however, demands a future fulfillment with Messiah’s kingdom rule. (1) Israel as a nation will possess the land in the future. Numerous Old Testament passages anticipate the future blessing of Israel and her possession of the land as promised to Abraham. Ezekiel envisions a future day when Israel is restored to the land (Ezekiel 20:33–37, 40–42;36:1–37:28). (2) Israel as a nation will be converted, forgiven, and restored (Romans 11:25–27).(3) Israel will repent and receive the forgiveness of God in the future (Zechariah 12:10–14). The Abrahamic Covenant finds its ultimate fulfillment in connection with the return of Messiah to rescue and bless His people Israel. It is through the nation Israel that God promised in Genesis 12:1–3 to bless the nations of the world. That ultimate blessing will issue in the forgiveness of sins and Messiah’s glorious kingdom reign on earth.

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[b][color=0000FF]The New Testament (New Blood Covenant) is a one sided covenenat, like that of the Abrahamic blood covenant.[/color][/b] Christ is the one that did all of the work, and sacrifices His Own Self, and shed His own blood, and has the scars in His own hands, and is the one that has done all of the giving, and all of the work. All that the beneficiary of this covenant (you and me, brothers and sisters in Christ) have to do is to believe in HIM, and in the work that HE (Christ) did at the cross and at the resurrection!

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God bless,

Stever :-D

p.s. The symbolic covenant of blood-friendship was between God and Abraham's seed; and in that seed were all the nations of the earth to have a blessing. God had called on Abraham to surrender to him his only son, in proof of his unfailing love; and, when Abraham had sttod that test of his faith, God had spared to him the proffered offering. It now remained for God to transcent Abraham's proof of friendship, and to spare not his own and only Son (Romans 8:32), but to make him a sacrificial offering, by means of which the covenant of blood-friendship, between God and the true seed of Abraham, might become reality instead of a symbol. Abraham had given to God of his own blood, by the rite of circumcision, in token of his desire for interunion with God. God was now to give his blood, in the blood of his Son, for the re-vivifying of the sons of Abraham in "THE BLOOD OF THE ETERNAL COVENANAT" (Heb 13:20).

Then, in the fullness of time, there came down into this world He who from the beginning was one with God, and who now became one with man. Becoming a sharer of the nature of those who were subject to death, and who longed for life, Jesus Christ was here among men as the fulfillment of type and prophecy; to meet and to satisy the holiest and the uttermost yearnings of the human soul after eternal life, in communion and union with God. "And the Word became flesh and dwelt among us....full of grace and truth." 'In him was life [life that death could not destroy; life that could destroy death], and the life [which was in him] was the light [the guide and the hope] of men." "He xame unto his own, and they that were [called] his own received him not. But as many as received him [whether, before, they had been called his own, or not] to them gave he the right to become children of God [by becoming partakers of his life], even to them that believe on his name; which were [through faith] begotten, not of bloods [not by ordinary generation], nor of the will of the flesh, nor of the will of man, but of God." [Comp. John 1:1-14; Heb 1:1-3; 2:14-16].

in the primitive rite of blood-covenanting, men drank of each other's blood, in order that they might have a common life; and hey ate together of a mutually prepared feast, in order that they might evidence and nourish common life. In the outreaching of men Godward, for the priviledges of a diving-human inter-union, they poured out the substitute blood of a chosen vickim in sacrifiece, and they partook of the flesh of that sacrificial victim, in symbolism of sharing the life and the nourishment of Deity. This symbolism was made a relity in Jesus Christ. He was the Seed of Abraham; the fulfillment of the promise, "In Isaac shall thy seed be called." [Gen 21:12, Heb 11:8]. He was the true Paschal Lamb; the "Lamb without blemish and without spot" [1 Peter 1:19]; "The Lamb that hath been slain from the foundation of the world" [Rev 13:8]. The blood which He (Christ) yielded, was Life itself. The body which he laid on the altar was the Peace Offering of Completion".

"Wherefore, when he cometh into the world, he saith:
Sacrifice and offering thou wouldest not,
But a body didst thous prepare for me;
In whole burnt offerings and sacrifices for sin thou hadst not pleasure;
Then said I, Lo, I am come
(In the roll of the book it is written of me)
To do thy will, O God.

Saying above, [He here says.} Sacrifices and offerings and whole burnt offering and sacrifieces for sin thou wouldest not, neither hadst pleasure therein [as if in themselves sufficient] (the which are offered according to the Law); then [also] hath he sai, Lo I am come to do thy will. He taketh away the first [the symbolic], that he may establish the second [the real!]." [Heb 10:5-9]

He was here, in the body of his blood and flesh, for the yielding of his blood and the sharing of his flesh, in order to make partakers of his nature whosoever would seek a divin-human inter-union and a divine-human inter-communion, through the sacrifice mad by himself, "once for all".

"Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live forever."[John 6:51-58]

"These things said he in the synagogue, as he taugh in Capernum"- toward the close of the second year of public ministry. The fact that he did speak thus, so long before he had instituted the Memorial Supper, has been a puzzle to many commentators who were UNFAMILILARY WITH THE PRIMITIVE RITE OF BLOOD-COVENANTING, AND WITH THE WORLD-WIDE SERIES OF SUBSTITUTE FORMS OF COMMUNION WHICH HAD GROWN OUT OF THE SUGGESTIONS, AND OUT OF THE PERVERSIONS, OF THE ROOT SYMBOLISH OF THAT RITE. But in the lifht of all these customs, the words of Jesus have a clearer meaning. It was as though he (Jesus) had said: "MEN EVERYWHERE LONG FOR LIFE. THEY SEEK A SHARE IN THE LIFE OF GOD. THEY GIVE OF THEIR OWN BLOOD, OR OF SUBSTITUTE BLOOD, AND THEY TASTE OF SUBSTITUTE BLOOD, OR THEY RECEIVE ITS TOUCH, IN EVIDENCE OF THEIR DESIRE FOR ONENESS OF NATURE WITH GOD. THEY CRAVE COMMUION WITH GOD, AND THEY EAT OF THE FLESH OF THE SACRIFICES ACCORDINGLY. ALL THAT THEY THUS REACH OUT AFTER, I SUPPLY. IN ME IS LIFE. IF THEY WILL BECOME PARTAKERS OF MY LIFE, OF MY NATURE, THEY SHALL BE SHARERS OF THE LIFE OF GOD". Then He addes, in assurance of the the fact that it was a profound spiritual truth which was enunciating; "it is the spirit that quickeneth; the flesh profiteth nothing; the words that I have spoken unto you are the spirit, and are life." [John 6:63] The divine-human inter-union and the divine-human inter-communion are spiritual, and they are spiritually wrought; or they are nothing.

The words of Jesus on this subject were not understood by those who heard him. "The Jews therefore strove one with another, saying, How can this man give us his flesh to eat?" [John 6:60]. But this was not because the Jews had never heard of eating the flesh of a sacrificial victim, and of drinking blood in a sacred covenant; It was, rather, because they did not realize that Jesus was to be the crowning sacrifice for the human race; nor did they comprehend his right and power to make those who were one with him through faith thereby one with God in spiritual nature. "Many," even "of his disciples, when they heard these words of his said "This is a hard saying; who can hear it" Nor are questioners at this poin lacking among HIS DISCIPLES TODAY!

Stever continues on the Blood Covenant:

From the book by Dr. H. Clay Trumbull "The Blood Covenant Ritual", Pages 272-278----a reprint of the 1885 edition that can be found at www.amazon.com


The symbolic covenant of blood-friendship was between God and Abraham's seed; and in that seed were all the nations of the earth to have a blessing. God had called on Abraham to surrender to him his only son, in proof of his unfailing love; and, when Abraham had stood that test of his faith, God had spared to him the proffered offering. It now remained for God to transcent Abraham's proof of friendship, and to spare not his own and only Son (Romans 8:32), but to make him a sacrificial offering, by means of which the covenant of blood-friendship, between God and the true seed of Abraham, might become reality instead of a symbol. Abraham had given to God of his own blood, by the rite of circumcision, in token of his desire for interunion with God. God was now to give his blood, in the blood of his Son, for the re-vivifying of the sons of Abraham in "THE BLOOD OF THE ETERNAL COVENANAT" (Heb 13:20).

Then, in the fullness of time, there came down into this world He who from the beginning was one with God, and who now became one with man. Becoming a sharer of the nature of those who were subject to death, and who longed for life, Jesus Christ was here among men as the fulfillment of type and prophecy; to meet and to satisy the holiest and the uttermost yearnings of the human soul after eternal life, in communion and union with God. "And the Word became flesh and dwelt among us....full of grace and truth." 'In him was life [life that death could not destroy; life that could destroy death], and the life [which was in him] was the light [the guide and the hope] of men." "He came unto his own, and they that were [called] his own received him not. But as many as received him [whether, before, they had been called his own, or not] to them gave he the right to become children of God [by becoming partakers of his life], even to them that believe on his name; which were [through faith] begotten, not of bloods [not by ordinary generation], nor of the will of the flesh, nor of the will of man, but of God." [Comp. John 1:1-14; Heb 1:1-3; 2:14-16].

In the primitive rite of blood-covenanting, men drank of each other's blood, in order that they might have a common life; and they ate together of a mutually prepared feast, in order that they might evidence and nourish common life. In the outreaching of men Godward, for the priviledges of a divine-human inter-union, they poured out the substitute blood of a chosen victim in sacrifiece, and they partook of the flesh of that sacrificial victim, in symbolism of sharing the life and the nourishment of Deity. This symbolism was made a relity in Jesus Christ. He was the Seed of Abraham; the fulfillment of the promise, "In Isaac shall thy seed be called." [Gen 21:12, Heb 11:8]. He was the true Paschal Lamb; the "Lamb without blemish and without spot" [1 Peter 1:19]; "The Lamb that hath been slain from the foundation of the world" [Rev 13:8]. The blood which He (Christ) yielded, was Life itself. The body which he laid on the altar was the Peace Offering of Completion".

"Wherefore, when he cometh into the world, he saith:
Sacrifice and offering thou wouldest not,
But a body didst thous prepare for me;
In whole burnt offerings and sacrifices for sin thou hadst not pleasure;
Then said I, Lo, I am come
(In the roll of the book it is written of me)
To do thy will, O God.

Saying above, [He here says.] Sacrifices and offerings and whole burnt offering and sacrifieces for sin thou wouldest not, neither hadst pleasure therein [as if in themselves sufficient] (the which are offered according to the Law); then [also] hath he said, Lo I am come to do thy will. He taketh away the first [the symbolic], that he may establish the second [the real!]." [Heb 10:5-9]

He was here, in the body of his blood and flesh, for the yielding of his blood and the sharing of his flesh, in order to make partakers of his nature whosoever would seek a divin-human inter-union and a divine-human inter-communion, through the sacrifice mad by himself, "once for all".

"Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live forever."[John 6:51-58]


"These things said he in the synagogue, as he taugh in Capernum"- toward the close of the second year of public ministry. The fact that he did speak thus, so long before he had instituted the Memorial Supper, [b][color=0000FF]has been a puzzle to many commentators who were UNFAMILILAR WITH THE PRIMITIVE RITE OF BLOOD-COVENANTING, AND WITH THE WORLD-WIDE SERIES OF SUBSTITUTE FORMS OF COMMUNION WHICH HAD GROWN OUT OF THE SUGGESTIONS, AND OUT OF THE PERVERSIONS, OF THE ROOT SYMBOLISH OF THAT RITE. But in the light of all these customs, the words of Jesus have a clearer meaning. It was as though he (Jesus) had said: "MEN EVERYWHERE LONG FOR LIFE. THEY SEEK A SHARE IN THE LIFE OF GOD. THEY GIVE OF THEIR OWN BLOOD, OR OF SUBSTITUTE BLOOD, AND THEY TASTE OF SUBSTITUTE BLOOD, OR THEY RECEIVE ITS TOUCH, IN EVIDENCE OF THEIR DESIRE FOR ONENESS OF NATURE WITH GOD. THEY CRAVE COMMUION WITH GOD, AND THEY EAT OF THE FLESH OF THE SACRIFICES ACCORDINGLY. ALL THAT THEY THUS REACH OUT AFTER, I SUPPLY. IN ME IS LIFE. IF THEY WILL BECOME PARTAKERS OF MY LIFE, OF MY NATURE, THEY SHALL BE SHARERS OF THE LIFE OF GOD". [/color][/b]

Then He addes, in assurance of the the fact that it was a profound spiritual truth which was enunciating; "it is the spirit that quickeneth; the flesh profiteth nothing; the words that I have spoken unto you are the spirit, and are life." [John 6:63] The divine-human inter-union and the divine-human inter-communion are spiritual, and they are spiritually wrought; or they are nothing.

[b][color=CC0000]The words of Jesus on this subject were not understood by those who heard him. "The Jews therefore strove one with another, saying, How can this man give us his flesh to eat?" [John 6:60]. But this was not because the Jews had never heard of eating the flesh of a sacrificial victim, and of drinking blood in a sacred covenant; It was, rather, because they did not realize that Jesus was to be the crowning sacrifice for the human race; nor did they comprehend his right and power to make those who were one with him through faith thereby one with God in spiritual nature. "Many," even "of his disciples, when they heard these words of his said "This is a hard saying; who can hear it" Nor are questioners at this point (who are reading this now on Sermonindex) lacking among HIS DISCIPLES TODAY![/color][/b]

God bless,

Stever :-D

Stever
Are these your own thoughts or quotations? Is a courtesy among students to acknowledge the source of quotations where possible. What you have written, of course, has nothing whatever to do with 'pleading the blood'.

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Ron Bailey