<TITLE>07. Par 69-79</TITLE>L-69 But in the Old Testament, in Genesis 1, "In the beginning God," the word is used, Elohim. Elohim means "the self-existing One." What a difference the word Elohim is, to our word God. Elohim means "the self-existing One."

L-70 We cannot be self-existing. We cannot be almighty, omnipotent, omnipresent, omniscient. That Elohim expresses all of that. We cannot be that. The tree that you make a god out of, or the--or the building, it's not self-existing.

L-71   So, God, in the beginning, was Life, the Eternal One. In Him was attributes, and those attributes became Words, and the Word became flesh. Jesus was the Redeemer. And to redeem, means, "to bring back." If He has to bring it back, it had to be somewhere to be brought back to. So, you see, all people will never be able to see it, because all people wasn't in the beginning in God's thoughts. See?

L-72   Look at the priests. When they see Him express Hisself exactly with the Word, what he was, they said, "It's Beelzebub." That showed where their nature was. It was in the modern thought of the day.

L-73 But when the little prostitute, that He met at the gate, and told her, expressed His messianic sign, by telling her what she had done. "Why," she said, "Sir, I perceive that You are a Prophet. We know, the Messiah, when He comes, He will tell us all these things." She was recognizing Him as the Messiah, the anointed One, because He met the Scripture qualifications. Don't you see? [Congregation says, "Amen."--Ed.] The two pieces of paper were coming together. She, "We know that, when the Messiah cometh."

L-74   Now, God might have had to interbred this and that, to get this certain ting of the bell, like the molder. But when Jesus turned, said, "I am He that speaks with you," there was no such an expression as "Beelzebub." She left her water pot, ran into the city, and said, "Come, see a Man Who told me the things that I have done. Isn't This the very Messiah?" See?

L-75 Now, what did this? Putting the old Scripture with the experience that--that Jesus was giving to her, what did it do? It made the Messiah. And did you notice? Quickly, her sins were forgiven, because, at the beginning, she was redeemable, because she was in God's thinking at the beginning. So, it redeemed her, or brought her back, when she seen the expressed Scripture manifested, of Jehovah, what He was, what He is.

L-76   Now, when Jesus come, if He'd have come with Noah's message, it wouldn't have worked. To build an ark, and float out, it wouldn't have worked. But that Noah was a portion of God. He acted a peculiar way because he was peculiar, and his message was peculiar because it was the Word being made manifest.

L-77 He could not have come with Moses' message, because it wouldn't have worked. Moses was God, in a portion, made manifest. He was the word expressed for that hour, but Jesus could not come in that. The Bible never said He would come in that way.

L-78 But when He come, expressed exactly like the--the Testament had said He would be expressed, then all those who was redeemable believed It, because they were the thoughts of God. The attributes of Him at the beginning was made flesh, and redeemable, and was brought back to God. "As many as received Him, to them gave He the power to become sons of God," because they were redeemable. They were from the beginning, in the expression.

L-79   If we could stop here a moment, if it would be possible, and think of that, tonight, of the Message of the hour, the expressed thoughts of Jehovah. "Before the foundation of the world," we are told, "our names were put on the Lamb's Book of Life." Then we can see the two sides, as I first said, why one is odd to the other. It must be that way. It was always. It always has been that way, and it always will be that way. "He was the Word. And the Word was made flesh and dwelt among us."


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