Last talk, we identified global players and key objectives in the “New World Order,” otherwise known as the UN’s “Our Common Agenda” or the World Economic Forum’s “Great Rest.” Their agendas work in tandem to control populations, food supplies, and economic viability for purposes of global governance. We identified biblical texts that warned of a final government demanding our strict allegiance to buy and sell. I even speculated where the harlot city of Revelation 17 resides, offering Davos, Switzerland, or perhaps Geneva. Since then, I learned that seven organizations, integral to the one government and corresponding, I believe, to the “seven heads,” reside in Switzerland. Are these “heads” NATO, UN, World Trade Organization, CERN, World Health Organization, Red Cross, and the Committee of 300?
Then, we finished with the question: “How do these [networks] global plans connect to the divine overarching plan?” What biblical and extrabiblical texts give significant points to ponder for end-time global events? We look to the Scriptures, 1 Enoch, and Jubilees for these questions.
Portions of this conversation come from the Israel Bible Center. Check out the roundtable discussion, “The Book of Enoch and the Hebrew Bible.” Their library of articles, roundtable discussions, and classes is well worth the subscription.
The Enochian literature begins with “Ethiopic Enoch” or “1 Enoch” but includes three books with multiple sections and was highly valued by the Qumran and Jewish communities throughout antiquity. It enjoys explicit and implicit New Testament attention, with over one hundred precedence-setting comments (Joseph Lumpkin, 12). For example, the opening chapter (v.9) describes God’s judgment on all, using similar language as 1 Thessalonians 3:13. Jude 14-15 is the most explicit. The first book expands on details given in Genesis 6 but also elucidates end-time events, reserving predictions for a “remote generation” (1:2).
Let’s further compare Enochian judgment language with the New Testament:
The words of the blessing of Enoch, with which he blessed the elect and righteous, who will be living in the day of tribulation, when all the wicked and godless are to be removed (1 Enoch 1:1, trans. Lumpkin)
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men (Rom. 1:18a, ESV)
And behold! He comes with ten thousand of His holy ones (saints) to execute judgment on all, and to destroy all ungodly (wicked); and to convict all flesh of all the works of their ungodliness which they have committed, and of all the hard things which ungodly sinners have spoken against Him (1 Enoch 1:9, trans. Lumpkin).
It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousand of His holy ones, to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against Him (Jude 14-15, ESV).
Dead Sea Scrolls Jubilees Fragment
Similarly, Jubilees (Jewish Pseudepigrapha, 135 -105 BCE) supports the writings of Enoch, echoed by Jude (cf. Gen. 5:24; Heb. 11:5):
[Enoch] wrote down the signs of heaven according to the order of their months in a book … what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until their judgment (trans. Charles, 11).
As promised, I will shift to the regionalization and districting events that foreshadow the New World governance by corrupt regimes. There isn’t much discussion by podcasters on this topic, and research yields little, but I will share enough that demonstrates a “back-burner initiative.”
A proposed “North American Union,” encompassing Canada, the US, and Mexico, was slated for 2010, endorsed by Presidents Clinton (1995) and George W. Busch (2007), and was supported by then Mexican President Calderon (2006-2012) and Canadian Prime Minister Martin (Fred Shmidt, “Harvest News,” June 2008). Likewise, Mexican President Fox (2000-2006) supported a “convergence” of economies through the erasure of borders (ibid). Hence, the North American Commission (2005), sponsored by the Council on Foreign Relations, covers various topics between these parties (see, Building a North American Commission).
Moreover, before the 2007 UN General Assembly, French President Sarkozy called for a “new world order of the 21st century.” His call to participating nations proposed “the notion that the common goods that belong to all of humankind must be the common responsibility of us all,” including “more morality in financial capitalism” (Shmidt, 2008). Sarkozy missed nothing. Within his call to united action, the “all of us” are to “share profits, earnings on commodities, raw materials, and technologies.”
Are these past trends that fizzled out? Not likely. The WEF website under “Trade and Investment” posted an article in July 2021 titled, “Regionalization vs. Globalization: What is the future direction of trade?” It seems the ever-push of Covid-19 beckons new approaches to trade and commerce. From the article, the WEF studies noted: “We established three indicators that reveal regionalization: the share of global trade between nations on the same continent; the share of global trade between nations featuring a common border; and the average trade-weighted geographic distance of global trade. All three [would] signal a trend towards regionalization if they increased recently.” The WEF’s study indicated a trend away from regionalization toward global commercialism until Covid-19: “Notably, the share of imports from countries on the same continent increased and the average geographic distance of imports fell significantly (this is not a Brexit effect as we look at the EU-28). Pandemic-related disruptions have clearly hit international supply chains.”
In short, the WEF study found that Covid-19’s advent increased regional trade and trade agreements between bordering countries. Is this a needed conclusion for forming ten kingdoms (horns) of Daniel 7:8, 24? If the interpretation is ten “kingdoms,” the ten kings noted in these verses may well reside over a regionalized global empire. In my last post, I argued against this interpretation. The Hebrew text does not support ten kingdoms but states that ten kings will emerge within the final kingdom. Read these verses and compare them with Revelation 13, 17-18, then judge for yourselves.
I leave you with this encouragement: אשׁרי אדם עוז לו בך (“Praiseworthy is the man whose strength is in You”—Ps. 84:6).
Summation:
These recent rants have been building toward a crescendo, today’s note being the glass-shattering climax. With forward momentum, I write for unity’s sake, “Unity through Context”—my motto. My website, OneAgain.org, clarifies. Until now, I intended to show the signs of the times, hence, the dire necessity to come together as members of the olive tree (Romans 11). Let us remember that the New Testament context is first-century Judaism. The text was, in its creation, written within a “sect” within Jewish diversity (Acts 24:5; 26:5; 28:22; Rev. 22:21). As with any ancient document, it behooves the faith community, followers of Yeshua, to reread the New Testament through that lens.
Presently, fragments of Christ exist. They evolved from early church polemics against a Jewish context—preferably stylized Christ-like shapes; ideological shards, however, litter the western body. There seems to be a predominant interpretation, but it is Byzantine. I contend that the cultural backdrop of the text brings understanding and unity.
A series on those early divisive histories is forthcoming. For instance, archaeological data indicates continued fellowship between Jewish and Gentile believers—even as the Byzantine era emerged. Other posts will focus on cultural backdrops behind New Testament readings. For now, eye-opening examples kick off the next series. Here is one to whet your curiosity: “Do not think I have come to abolish the Law or the Prophets. I have not come to abolish the Law but to fulfill” (Matt. 5:17, NASB).
Yeshua explains, in rabbinic terms, that to “abolish” the Law and Prophets, one must loosen or nullify it through improper interpretation. He has no intention of declaring the Law and the Prophets at an end until history is complete (v. 18). As a disclaimer, he clarifies his intent to convey a clear and thorough understanding before breaking down various commandments. Torah “fulness” encompasses the bulk of the Sermon on the Mount, and he does this by building rabbinic fences around the written law.
Again, you may peruse other material and resources on this topic at leisure on my website, OneAgain.org. You will, likewise, find my short book, The Libertine, Scion Series Book I, 2nd ed. It is the first of seven proposed, but I am enjoying these five-minute reads offered through “blogging;” they seem most fitting today. Oh, I love a good novel; C.S. Lewis is a favorite. But I venture that if Oswald Chambers were alive today, he would be a blogger! And there is where I must be content—for now.
Happy reading and Blessings—