CONT., page 5
SEVEN AND SEVEN
Both in prophetic application as well as in timing, there is one event in the Scriptures that relates most specifically to the taking up of the Remnant into heaven and their experience there. We have already seen that the Remnant will ascend on Trumpets on the first of the seventh month. We have also noted that Tabernacles takes place on the fifteenth of that month. Thus we see that there are fourteen days from Trumpets up to Tabernacles, with Tabernacles affording day number fifteen. What we find here is that these fourteen days plus one relate specifically to the events that took place at the dedication of Solomon's temple.
In The Issue - II we note throughout that writing that Solomon is a highly prophetic picture of the Remnant. In The Signs That Cause Belief we also see dramatic evidence that the building of Solomon's temple from the gold of Ophir, or Africa, is clearly highly prophetic of the Remnant being established or built from those who come out of Christianity. Thus any testimony relating to Solomon's temple is going to be prophetic of the Remnant, including its dedication.
What we find is that Solomon's temple was dedicated in a very specific seven and seven and one pattern - "And on the eighth day they held a solemn assembly, for the dedication of the altar they observed seven days, and the feast (of Tabernacles) seven days" (2 Chronicles 7:9). Thus, the events were seven days and seven days, with the eighth day of holy convocation completing the Tabernacles events.
As you might be able to see already, this seven and seven plus an eighth fits precisely with the timing of Trumpets to Tabernacles, which is fourteen days plus one. As you will soon see, there is ample evidence that the reason for this similarity is that it relates specifically to the Remnant being dedicated to Yahweh in heaven. Even as Solomon's temple was dedicated on a fourteen and one pattern relating to Tabernacles, so Yahweh's Remnant temple will be dedicated on a fourteen and one pattern relating to Tabernacles, but commencing at the blowing of the trumpet.
In a most telling testimony, this seven and seven pattern is not isolated to just these events. There are other revealing occurrences of this, and it will be well worth our time to briefly examine these. We will consider them in the order they exist in the Scriptures, beginning as early as Genesis 8:8-12.
Here we find that after the ark rested upon the mountains of Ararat and the waters began to subside, three times Noah sent a dove out with specifically seven days between each release. He sent out the dove the first time and she came back with nothing. We are told Noah waited specifically seven days and sent her out again; this time she came back with an olive leaf. Again he waited seven days and sent her out and she did not return - she remained where she was sent.
Thus we see the first seven and seven pattern. And let us note here that the release of the dove is highly prophetic of the release of the Spirit of Yahweh in order to obtain the two olive tree Remnant seen in Zechariah 4. The olive tree is always prophetic of the Remnant. Here we see the Holy Spirit being sent out after waiting seven days and bringing into the ark the testimony of that work - the olive leaf. Then the Spirit was sent out again after another seven days and permanently abided on the earth. These are the two outpourings of the Spirit of Yahweh that establish the two-part Remnant upon the earth. The first Remnant had to be taken into heaven, and had to wait for the second Remnant to be established later. It is this second Remnant that will cause the Spirit to abide upon the earth and remain there. Thus we see the first testimony of the seven and seven pattern being clearly associated with the two-part Remnant.
And let us also note that the dove is specifically feminine. This is not because the Spirit is feminine, but rather provides testimony that the work of the Spirit was to find the feminine bride (even as Eliezer was equally sent out by Abraham to find a bride for his son). And as you will see, this doubling of the seven to be a seven and seven always speaks specifically of the establishment of the Bride, even as we begin to see here. Let us go to Yahweh's next testimony and see this even more clearly.
In Genesis 28, we find that Jacob was sent to his uncle's house because of the threat upon his life from his brother, Esau. By the plan and instruction of the mother of Jacob and Esau, Jacob received the birthright from Esau, and because of this had to flee from the home in which he had been raised. As you might recognize, this is precisely what takes place in the church.
The church is equally a two-part work. Two works have been in the womb and under the care of Jerusalem above, our mother - Esau Christianity, which equally first has the rights to the kingdom, and Remnant Jacob, which is given those rights by the will and design of our mother, Jerusalem above. The Remnant receive the birthright that has belonged to Christianity for 2,000 years; and in order to preserve our life, we must equally come out of the house we have known and been raised in and must flee. Why must we come out? Clearly it is to obtain precisely what Jacob was to obtain - the Bride! This seven-and-seven pattern that we will see fulfilled here is a powerful and conclusive testimony of the resulting two-part Bride.
Jacob loved Rachel, whom he met while she was watering the flock. We must elaborate on this briefly to show how intact this testimony is. When Jacob rolled away the stone in order for the Bride figure, Rachel, to water the flock (29:10), we see the same testimony of the second Remnant evidenced when Yahshua likewise commanded that a stone be rolled away so that the Bride figure, Lazarus, could come forth from the dead. This again is the Bride coming out of the dead and sleeping body of Christ.
The rolling away of the stone looks to the removal of wrath or judgment, insomuch as stones were used to destroy lawbreakers. Yahweh rolls away the stone of wrath in order to bring forth water for the Bride, even to bring forth the Bride, just as He rolled away the stone and brought forth Yahshua from the dead. (An entire writing could be devoted to this subject alone.)
But also seen here regarding Rachel is the remarkable testimony of the latter rain. Even as Rebekah's identity as the bride for Isaac was established at a well with her willingness to water the camels, and the bride for Moses was likewise found at a well where she too was watering her father's flocks (Exodus 2:16-21), so we find Rachel the Bride figure specifically at a well, watering her father's sheep. (Keep in mind too that at the wedding feast at Cana, water was drawn up to be changed into wine; and ponder the woman at the well who brought a multitude out to Yahshua; and consider that the place where Yahshua was to have Passover was evidenced by a man carrying a pitcher of water - Luke 22:10.) And how was this Bride figure, Rachel, obtained? This account is equally most telling in this regard.
Every prophetic testimony provides a piece of the puzzle that is unique to that testimony. And it is the accumulation of all the testimonies that we begin to see the picture clearly. This account is unique in that it tells of the two-part Bride, the Leah first Remnant and the Rachel second Remnant. Who was the desired bride? Of course she was Rachel. But who did Jacob receive first? The oldest, the one with weak eyes - Leah. Like Leah, the first Remnant had weak eyes - they had the first touch of Yahweh's Spirit but did not see all things clearly. It would take a second outpouring of Yahweh's Spirit, a second touch, in order for the Bride work to be completed, in order to obtain the more desired Bride - the second Remnant.
This Bride work per Jacob once again requires that she be obtained by a specific seven-and-seven pattern. For Jacob, this meant that he first had to labor seven years, whereupon he received the first less desirable bride, then another seven years in order to obtain the desired bride. Thus we see most specifically once again that the Bride is clearly identified with seven and seven. Now for another telling testimony.
The next seven and seven appears in the dream of the king of Egypt as recorded in Genesis 41. First, most importantly, let us note from verse one that Pharaoh had this dream "at the end of two full years." Why was this recorded here? For one important reason - to provide testimony of the taking out of the Bride after "two full years," or actually 2,000 years of the church.
At the end of the prophetic "two parts" period of the church, the "two full years," Pharaoh dreamed a two-part dream. In the first part of the dream he saw seven beautiful cows swallowed up by seven evil and lean cows. He awoke and then went back to sleep to dream "a second time." In this second dream he saw seven plump and good ears of grain being swallowed up by seven thin and scorched ears.
We will not attempt to go into all of this but only briefly note once again that we find here a very clear testimony of seven and seven. What was the outcome of this most important dream of the Pharaoh of Egypt? It was through this seven-and-seven testimony that suddenly a Bride figure, this time Joseph, was taken out of prison, out of death and concealment, out of weakness, helplessness, and bondage, and elevated to the place of being second only to the king of Egypt! This is once again a clear picture of taking the Bride out of the body of Christ "at the end of two full years," and elevating her to the place of reigning with Yahshua! And what is it that elevates her to this place? In this third telling testimony, it is the divine ability to discern the significance of the seven and seven, which we are setting forth to accomplish in this writing!
And for a fourth witness, in Leviticus 13:4-5, 31-33, and 50-54, we find that the test of whether one had leprosy was a seven day and seven day procedure. The person was isolated for seven days, and checked at the end of that time. If there were no signs that the leprosy had broken out again, then the person was isolated for another seven days and then checked again. If there was no leprosy after that second time period, then the person was considered free from leprosy. Leprosy is prophetic of sin, and there will be a test of the Bride in heaven for seven and seven days that will determine whether sin will break out again. If not, then the Bride is considered clean, free from her leprosy, which will be the case. Thus we see here the required fulfillment of the legal test of the Bride's freedom from sin.
It is likewise noted in other writings here that the delayed double Passover that King Hezekiah held was a clear testimony of the double portion of the Spirit that the second Remnant bride will receive per a Passover. In 2 Chronicles 30:23 we read concerning this Passover event - "Then the whole assembly decided to celebrate the feast another seven days, so they celebrated the seven days with joy." This special delayed Passover was thus once again a seven and seven double event that portends the double portion of the Spirit the second Remnant will receive, which this seven and seven undoubtedly also points to - the Elisha double portion of the Spirit given to the second Remnant. The first Remnant received a seven portion of His Spirit, while the culminating end-time latter-rain second Remnant receive a double portion seven and seven!
Continue to page 6 of Ascending Alive for PRESCRIBED DAYS IN HEAVEN
Return to homepage