remnant of the world priesthood

'Genesis', chapter 11b - 14

 

Where 'Haran' opted for religion and an existence in heavenly contemplations (Ur of the Chaldeans), with 'Abram' and 'Nachor' standing in the world was opted. 'Abram' was accompanied by freedom (Sarai) and 'Nachor' by retention of authority. (“Genesis,” chapter 11b). “Abram” was a statement of faith; it means 'the Father is exalted' and was pronounced by Hebrews. A religiously living population was promised 'freedom' (Sarai) and 'protection' (Lot). Since then Canaan was considered 'the promised land'. The faith of Ábram' was universally followed (Gen 12:1-5). But where there is unity, the general attitude to life also becomes self-evident. Only in the face of religious life in the south of Canaan did 'Abram' have to justify himself. Her devotion was towards YHWH and the temple was considered a dump. Her religious attitude was not religious but world-oriented. A tent provided a temporary and portable shelter (Gen 12:6-9).

However, people there were dependent on the government in Egypt for their livelihood. 'Abram' had no problem with that. One does not have to propagate one's faith in front of a government; one can make do with what one has to offer in terms of social and political values. And for Pharaoh, he had to keep foreign influences at bay (Gen12:10-20). However, the 'Negeb desert' in the south of Canaan was an economic region for Egypt. Liberalism was also seen as most beneficial to prosperity by the government of Egypt and in the business world. 'Abram' had no involvement in this, but the pastoral care went along with it. Only the Jewish religious community in Canaan opted for a social society (Gen13).

At that time, the old clergy fought hard to combat the social evil caused by wealth. However, not the rich but anarchists became their opponents. Because authority comes from prejudice or a coalition of powers. It turns against rebellious clergy and unbelievers. The battle is being waged because of the evil in the world. And the rich choose authority to protect their assets; they take the development towards power for granted. Faith, on the other hand, cannot be imposed as authority; cannot be accommodated in legislation; no matter how well thought out it is done and is generally accepted and confirmed. It is precisely in the face of power that one realizes how important inspiration is; one realizes that one commits adultery by handling more (Gen14).

 

the faith of 'Abram'

(“Genesis,” chapter 15).

 

The faith of 'the Father in heaven' is Jewish; it is the result of centuries of dedication and experience. We believers have nothing to fear from heaven. From there we can even feel protected (Gen 15:1). Every question about what heaven is like is answered in encounter with what someone else thinks or hopes (Gen 15:2). Fertility does not come from heaven, but comes from within ourselves. And it is permanent if it is adopted by the other (Gen15:3-4). Faith is a vision of heaven without us being able to say anything about it. They are only points of light that we see. Our faith is not derived from heaven, but it does show a similar picture. To believe in YHWH is to believe in righteousness (Gen15,5-6).

Jewish faith is not based on heavenly contemplation, but is focused on the hereditary possession that was given to us with our earthly existence (Gen 15:7). And to the question "How should we know?" the answer is "Look at what is sacrificed!" Everything that is sacrificed becomes divided into left and right. Nevertheless, both opponents belong together. Only high flyers escape that law; diving on the bait. They are hunted down by the faith of 'Abram' (the Father is exalted) (Gen15:8-11). With the setting of the priesthood of "the Sun" in Egypt, the Hebrew movement fell into a deep sleep.* It underwent a period of terror and darkness, for the faith of "the Father in heaven" was foreign there; it perished as a seed for four centuries (Gen15:12-13). After four hundred years the people of Israel were returned to the land of their fathers. There it could rest in peace, because it took another four generations before it would be freed from its stains (Gen 15:14-16). Only when 'the Sun' of Egypt finally set and its heat turned into smoke, its fire like a torch brought people together. The belief in YHWH then connected with the belief in 'the Father is exalted' throughout the ancient land of Eden. All the residents from the different traditions in this country were reunited through faith in YHWH and that of 'the Father is exalted' (Gen 15:17-21).

 

the patriarchy of 'Abraham'

(“Genesis,” chapters 16-20).

'Freedom' in itself is not fruitful; cannot be fruitful. With only 'freedom' one leaves it to heaven to make something of our flight behavior. And where it succeeds, people derive a sense of added value and privilege, which is experienced as unlawful at a social level and therefore needs to be corrected (Gen 16:1-6). People without a future take refuge in religion. They place their hope in the power of heaven; and find a source of life on a road that only ends in frustration. They are admonished with a voice as if from heaven. They must repent and accept their fate in humility; do they still want to participate in the future that God has intended for them (Gen 16:7-10). At the time, 'Ishmael' was called the religion in which man obeyed 'God'. She manifested herself in willfulness and revelations; suggested an alliance with an exalted power; a religion by which people were held in high esteem (Gen16:11-16). With this religion, 'Abram' changed into a patriarchy, which naturally came to be called 'Abraham' (father of many); an umbrella organization under which all captains of Canaan would be housed. All the mixed population of Canaan united under one paternal government, so that from now on Canaan would be 'the land of God' (Gen 17:1-8).

'Circumcision' was once understood as a symbol, a sign of physical involvement in the propagation of faith. However, there was no longer any question of 'freedom'. 'Freedom' rose with a privileged priesthood as authority. There it was thought in connection with God. 'Joined in equality' no longer existed (Gen17:9-22). Around 1910 BC, the religion of Ishmael was fully implemented with circumcision (Gen 17:23-27).

'Abraham' offered a church home. With that, justice arrived. One could free oneself from the taints acquired while going through life. The worldly evil demanded attention; this had to be combated (Gen18). Judiciary has since formed an essential part of ecclesiastical authority. Evil in the world was fought with dedication. A whole new priestly dynasty came into being (Gen 19). The patriarchate of Abraham and the Egyptian resident in Canaan henceforth worked together. It is true that both were subject to a divine prohibition on the combination of spiritual authority and worldly power. But that could be solved; a matter of making good agreements (Gen20).

 

the priesthood of 'Isaac'

(“Genesis,” chapters 21-26)

Thus a privileged priesthood (Isaac) came into being. This was not taken seriously by the believers of Ishmael; its abolition was inevitable. But its implementation was delayed until it was no longer necessary. People were left with faith in God's providence. Its proclamation of faith was used among the Canaanites. Reconnection with the remaining priesthood in Haran was considered (Gen21-22). The latter required the creation of a completely new authority. This was achieved with the help of stupid people. And in all servility, the pastorate of Rebekah (trap) was pompously added from a meaningless priesthood to the priestly existence of 'Isaac' (Gen23-24).

The patriarchy of Abraham fell honorably in religiosity with song and heavenly enthusiasm in mutual dispute. That enthusiasm was accompanied by exaltation as well as humiliation. And in the event of humiliation, there were three types of defense: an alternative religion, decisive arguments and sect formation. And every quarrel began in darkness. Through a calf-like phase one reached the ordained status, in which one imagines oneself as the father of all knowledge and even thinks one can name God. About the year 1835 BC the actual patriarchy collapsed due to all its ambiguity. The priests of Isaac as well as the believers of Ishmael cooperated in this. Six months later, Ishmael's religion itself also lost its control (Gen25:1-18). The priests of Isaac were forced to build a new life with Rebekah in Canaan. A pastorate was added to the church authority. A lot of fieldwork was required for this; which could only be started after the policy had been tailored to the people of the future. The division of labor that this required was resolved in brotherhood. The lower clergy (Esau) took up the field work. And the ambitious priests devised the policy and called it 'deception' (Jacob) as well as 'privilege' (Gen25:19-34). The connection with the Egyptian resident in Canaan was maintained; although from there it was viewed with suspicion. Politics is not aimed at clergy, but at political gain. Political discord naturally comes to an end; where parties give each other space to achieve their own objectives (Gen26).

 

the deception of 'Jacob'/Israel

(“Genesis,” chapters 27-35)

However, the priesthood of Isaac had to show results before the government. Her fieldwork in Canaan came under pressure; reason why Rebekka chose a pastoral presentation. It automatically received the blessing from above. Esau's fieldwork no longer mattered (Gen27:1-33). The missionary work in Canaan was stopped. The field work was shifted to 'the Negeb', where the drought of the earth demanded it. And the priests of 'Jacob' were apprenticed to the priesthood of 'Haran' to master pastoral work (Gen27:34-46). If one wants to found a church community, one should not start in foreign territory, but with people who naturally have the same attitude. 'Jacob' returned to 'Haran'. 'Esau' chose the 'Negeb' in connection with 'Ishmael' (Gen28,1-9).

The priests of 'Jakob' dreamed of an ecclesiastical restoration that sought its connection with heaven, in order to grow into a priesthood for the salvation of all humanity. And they believed in that dream; Here in this place the house of God would be established, which would become like a gate to heaven! So they already laid the first stone; turned an ordinary place into a temple city. However, they were not religious; their plans only served their own status (Gen28:10-22). But a priesthood also has to care for believers, whom people are less aware of. It must maintain its neutrality; cannot make any definitive commitments. And a prospective priest must first show himself to be of service before he is expected to lead (Gen29:13-30). At the time, the basis of solidarity was created in liberalism (Lea): 'justice' (Reuben), 'obedience' (Simeon), 'connectedness' (Levi). Jacob himself went along with the decision to dedicate worship to YHWH. “YHWH will lead” (Judah) became his motto (Gen29:31-35). Church obedience then turned into jealousy: A 'legislation' (Dan) and 'struggle for life' (Naftahali) was established in the service of the lowly (Gen 30:1-8). Liberals modestly added the hope of 'happiness' (Gad) as well as the belief in 'happiness with God' (Aser) (Gen 30:9-13).

The emerge of “the man who demands his wages” (Issasschar) was an event in the future term. But this at the same time that 'resignation' (Zebulon) had to be added. And the legislation was also relaxed (Gen30,14-21). They were gullible people who saw a global future in this development. She expressed this with the wish 'YHWH increase' (Joseph). The act Jakob decides to continue independently. He said goodbye to the colorless priestly life, taking with him everything that had come about during his priesthood (Gen 30:22-26). Jacob did not hesitate to gather a church flock around him by means of all kinds of tricks (Gen 30:27-43). He takes control of ecclesiastical authority. The concern for maintaining faith is converted into justification. And by blaming the other he knew that God had vindicated him. In all sublimity, one's own actions were assigned to God mechanically and one's own objectives to 'calling' (Gen 31:1-13).

The priesthood of Jacob was actually nothing more than a modern big business. It doesn't matter to him men God fixed with Amon, money from Mammon. Jacob was concerned about his own status. Those who sided with him thought that they had been exploited by the old priesthood and that their ideas were not taken seriously (Gen 31:14-21). Under Jakob they were still able to promote themselves and broaden their statements so that a larger market could be served. Not that business operations were that different, but men were less hesitant to use other people's achievements without crossing boundaries. The goal was to become a great power (Gen31:14-21). At that time it was no longer about a priesthood; nor on the question of good or evil. Nor is it about another religion. Jakob was not aware that he was relevant to himself. Because religion belongs to the intimacy of personal existence (Gen31:31-35). Only the theme 'Church and society' could not be discussed. The name ecumenism became an important topic of discussion (Gen31:36-46). Two more parties were convinced about its purpose. In the prevailing view, 'strength' was an institution of confirmation and testimony. Jacob translated this into a position of authority in the world. But this was the extreme to which men could go. Beyond that, men had to hope for divine supervision, as there was a complete lack of tolerance and understanding for each other (Gen31:47-55).

A priesthood itself as an army is also a gift from God. Only the lower majority acts as its main opponent (Gen32,1-23). But within its own existence a priesthood knows itself to be alone. She struggles with a question that is beyond her power; because the answer must reassure her about the blessing of the battle she is waging to maintain authority from above and over others. Ultimately she finds rust in her own revelations, which are not contradicted from heaven (Gen32:24-32).

The lower dominance is reconciled with a church authority that shows itself to be subservient and socially structured. Collaboration does not happen. Heavenly existence and earthly events do not coincide (Gen33). And things go wrong when a priesthood approaches a secular government with an ecclesiastical legal institution for the benefit of the lowly. Because then the image of God's rule on earth arises; the priesthood sat on God's judgment seat, overseeing earthly events and disputing the misery that came to its ears. combined, a priesthood makes itself the 'son of all misery' (Benoni) (Gen 34:1-35:18). 'Jakob' chose 'Benjamin' (son of the south) for a high church position following the priesthood of Egypt. With that choice, all contact with earthly reality was lost; every possibility of solving the knot of the world in solidarity was said goodbye (Gen35:16-26). This happened about 1725 BC; the year corresponding to the beginning of the “four hundred years of Egypt” mentioned in “Genesis, chapter 15; it also started from the appearance of the Hyksos in our history books (Gen35:27-29).

 

under the spell of Egypt

(“Genesis,” chapters 36-50)

The lower clergy then chose a religious existence; unadorned in opposition to the hyena behavior of administrators. They testified with 'God is strength' and 'God is friend'. They also showed themselves to be in favor of the Jewish change of YHWH. They kept aloof from Jacob's deceit. And in particular they protested against any connection between state government and priesthood (Gen36:1-12). With the idea of 'God is friend' they provided peace and hope; also in the area where resistance against hyena behavior should have been heard. For their captains were cave dwellers; their reliability lay hidden within the secrecy of a hermit's existence. They demonstrated their aversion to all priestly rule, but also chose distance (Gen36:13-30). They stayed in the 'Negeb' and were fought from 'Judah' in later times. The Edomites then moved to 'Galilee', the area north of Israel. They helped lay the foundation for the authority that would be expressed in the Gospel (Gen 36:31-43). As 'Joseph' (YHWH the greater), the young generation of Israel experienced the joining of the priesthood of 'Egypt'. It would benefit the fertility of earthly existence. But the brotherhood knew no better than to abandon the idea of pastoral care. For them, their existence had to remain connected to world events. Service upwards is a religious idea that shows a lack of a sense of reality. What could be desirable then disappears into illusion (Gen37,1-17).

They continued to respect religious exceptionalism. And to prevent her from becoming a victim of herself, as soon as the opportunity arose, the wishful thinking of 'Joseph' was transferred to the Egyptian priesthood; although Israel thereby lost much of its credibility (Gen37:18-36). The priesthood of Judah was nothing more than what was built up through money and the idea of nobility. Vigilance, meditation and prayer were the elements that made the priest's existence unbelievable. Because vigilance is only for evil. Meditation is nothing more than a form of relaxation; self-centered and waste of fertility. And prayer is a form of harlotry; initially still childish, it shows itself in full maturity as the connection between priesthood and kingship (Gen 38). The latest input from Israel was welcome in the Egyptian priesthood because of its deepening of social life. However, it could also be rejected as harlot behavior in the Egyptian system. Heavenly considerations and earthly government had to remain strictly separated in the Egyptian polity (Gen 39:1-12). The advantage of a violation of the law, however, is that the problem that one wants to prevent receives renewed attention (Gen39,13-40,8). The chief cupbearer said: Our spirituality is not invented. It grows upward naturally and in perfection. There it blossoms and produces ripe results. All we do is express it so that Pharaoh can understand it. And thus it becomes available to rule and government. Jews, however, ask for the right to live without a priesthood (Gen40:9-15). The spokesperson for all bakers also spoke out: Bread is something no one can live without. Everyone has the right to live. Nevertheless, theft takes place at the highest levels like ravens. Jews add that at the highest level shortcomings are punished; reason why high flyers rob society (Gen40,16-19).

At a high level, spirituality as well as social achievements are highly valued, but spirituality is considered the highest contribution of authority. Social contribution is seen as a service that must meet set requirements. And the madness is that with spirituality all day-to-day reality is forgotten (Gen40,20-23). As a result, all of these social problems are treated at a high level as being economic and are tackled as economic measures (Gen41,1-32). The youngest generation of pragmatic priests came up with the obvious solution: Save in times of plenty, so that people have sufficient supplies in times of scarcity. The implementation was entrusted to them and carried out in a radical manner. To combat famine, all food production was put under state management (Gen41:33-57).

The independent position of priests no longer remained undiscussed. Their concern was not with the needs of the world, but with the preservation of their own authority. Nor did this authority exist from obedience to humanity. Privilege was taken for granted for them; that was no longer allowed to be so (Gen42). Unlike the priesthood of Israel, that of Egypt was based on a social system. Israelites experienced their privilege purely spiritually (Gen43).

Try making it clear to clergy that spirituality without obligation is merely profiting. They have never thought about that themselves. They only survive on the basis of tradition, without wondering how it came into being (Gen44,1-13). But people who want to lead can only do so by fully serving the purpose for which they have been chosen. Explaining policy is different from being accountable for its implementation (Gen44,14-17). The priests of 'Judah' had only one wish: Restoration of the polity of the past. All Israelites were happy to cooperate in this; assuming that this was their own life (Gen44,18-45,28).

The Israelites imagined themselves as the oracle of old. They carried with them a charge of faith. Its elements were listed with 'seventy names'. They were the elements that had once been introduced in the past by feminine boldness, smallness, docility and humility (Gen46:1-27). The Israelites were not part of the population of Egypt. They continued to live in the outer region of Egypt, the south of Canaan. There they focused on a pastoral experience for the benefit of their own priesthood (Gen46:28-34).

The changes after this took place exclusively within the priesthood of Egypt. And thanks to the actions of the Hyksos, the Israelites did not lack anything. Not that the problem of famine was solved. With a large-scale expropriation of property, the common people were forced into a slave existence. Priests, on the other hand, retained their privileged positions. The Israelites also benefited from this, despite the fact that they were not an essential part of Egypt (Gen47). Jacob/Israel was merely a sickly phenomenon who considered himself the chosen one of Almighty God. Her reflection on her own existence testifies to an obsession with power; with the result that her authority was no longer tenable (Gen48-49). That decline was only regretted by the institution of 'YHWH the greater'. It had not brought about any change in Israel's existence. Her dream coincided with Egypt; was translated into fertility, forgetting godliness (Gen50,1-23). The Israelites lived on in a tradition that was presented as a fleshless skeleton. The Egyptians, on the other hand, submitted the past to eternal judgment and buried it for that purpose (Gen50:24-26).

 

the 'eighteenth dynasty' of Egypt

(historical fact)

The first Pharaoh was called Ahmosis I (ca 1580-1525 BC). He was the builder of the world-famous temple to 'Amun' in Karnak. His successor Amunhotep (Amon is pleased) ruled from 1525 to 1504 BC. His tomb was no longer part of a shrine or temple. 'Amon' was and remained the supreme god of an administrative institution that could not be anything other than hierarchical; splitting downwards into administrative bodies given the diversity of tasks. A more theological view is offered by the reign from 1504 to 1428 BC. All three Pharaohs adorned themselves with the name 'Thutmose' (born of Thut). 'Thot' stands for the deity of 'the Moon'.* During this period in particular, Egypt's policy was aimed at expanding its foreign rule. It did not lead to an increase in the area of authority, nor to an increase in prestige. The next government took the name Amunhotep again. Amonhotep II ruled from 1428 to 1397 BC as a powerful ruler and peacemaker.

However, from 1397 to 1388 BC the name 'Thutmose' returned again. With an obelisk of 32 m high, this Pharaoh referred the world to the divine rule of 'the Sun'. During his reign, the 'Sphinx of Giseh' was also excavated from the desert sand; the ancient example of an overriding royal power to guard the sanctity of the temple and the priesthood. With Amunhotep III (1388-1351), Egypt returned to administrative reality for the third time. Followed the revolutionary era from 1351 to 1323 BC, which is associated with the names 'Akhenaten', 'Tutachnaton', and 'Tutachamon'. These administrators turned against the power of the priesthood and introduced a major reform. The priesthood itself, however, did not allow itself to be reformed; it went underground.

* 'Sun' and 'Moon' were seen as divine rule by day and by night. Pharaoh took care of the daily management; When he accepted his position, he was given a second name, which reflected the intention for governance in connection with the sun god 'Ra'.

* The name 'Moses' has everything to do with the birth of a priesthood. However, 'Thot' was finally said goodbye. The later temples of Jerusalem were dedicated to 'the Sun'.