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After Their Likeness 1. As The Apostle Paul wrote that
“the wages of sin is death, but the free gift of God is eternal life in
Christ Jesus our Lord” (Rom 6:23) … if the wages of sin is death,
two questions must be asked: (1) what is sin, and (2) what constitutes death?
In addition, if the free gift of God is eternal life the question must be
asked, what constitutes eternal life? Or is Paul to be believed?
Augustine of Hippo wrote, “This faith maintains, and it must be believed:
neither the soul nor the human body may suffer complete annihilation, but the
impious shall rise again into everlasting punishment, and the just into life
everlasting” (On Christian Doctrine.
Bk 1, XXI. Trans. D.W. Robertson, Jr.) … if the impious do not suffer
complete annihilation, then for Augustine, “death” does not mean
that a person returns to the dust of the earth as a beast does, what Solomon in
his wisdom stated (Eccl 3:18–20), but a person has an immortal soul not
received as the free gift of God but received by a man having his way with a
woman. And indeed this is Augustine’s position for he also wrote,
“A great thing is man, made in the image and likeness of God, not in that
he is encased in a mortal body, but in that he excels the beasts in the dignity
of a rational soul” (Bk. 1, XXII). Augustine presumed that man was
already made in the image and likeness of God. He presumed that the sixth day
of the Genesis chapter one creation account (the so-called “P”
account) saw the creation of Adam and Eve. But if the “P” account
is about the visible physical creation of all that is, then it is contradicted
by the account of Adam’s creation which begins: These are the generations of the heavens and the earth when
they were created, in the day that the Lord God [YHWH Elohim] made the earth and the
heavens. (Gen 2:4) In this so-called “J”
or “E” creation account, Adam is created on the same day God
created the heavens [plural] and the earth—and the “P”
account begins, “In the beginning, God created [filled] the heavens and
the earth” (Gen 1:1). What part of the plural heavens is not created in
the beginning, before light comes on day one? What portion of the earth is not
created in verse one? Are dry lands formed on which Elohim [singular in usage] can make the man Adam from red mud? Yes,
they are; for Adam is created from mud so there is dry land. Adam is created
before there is bush or shrub, or any other living creature. He is first, as
Jesus of Nazareth, the second Adam, is the First of the firstfruits of God. If the presumption that Adam and
Eve are the man [lower case adam] and the women of the sixth day is
abandoned—this presumption cannot be supported from Scripture and is
actually contrary to Scripture—then what becomes apparent is that the
first Adam and the first Eve, created from the flesh and bone of the man, are
not yet in the image and likeness of God, a life-giving Spirit
who is not composed of flesh and bone.
Adam is created on the dark portion of day one, not on the sixth day,
with Christ Jesus being the light of this day one (2 Cor 4:6). Augustine’s
assumption that man had a rational soul is premature, for the first man was
composed of the base elements of this earth. And this first man was driven from
the There is much
“creating” or filling of the earth that occurs between day one and
the sixth day when adam [humankind]
is resurrected from death to be like Elohim
in image and in kind. In the days of
“filling” between day one and the sixth day, a hierarchy of life is
created, but created after the divine Breath of God is visibly seen in verse
two—and this divine Breath of God was not seen even on that day of
Pentecost following Calvary; it was only heard[2].
The “P” creation accounts moves from describing a physical creation
to describing an invisible spiritual creation in Genesis 1:2. But this
spiritual creation can only be described metaphorically in words that are
commonly used for the things of this world. Human languages have few words that
pertain only to the invisible things of God. And where these few words are
used, they have been misused for so long that a regular plural like Elohim [the plural of Eloah] has been given linguistic
singleness[3]. Man can only be a spiritually
lifeless shadow of God, appearing as a similitude of God, until man receives
life like that of God, with this life coming from the divine Breath of God
through Christ Jesus as human life comes from the breath of the first Adam
through the person’s immediate father. Man cannot be in the likeness of
God until humankind has life in the heavenly realm. And every person who has
assumed that Genesis chapter two is a chronological continuation of chapter one
has assumed incorrectly. But this subject will be taken up more fully in later
sections. Likewise, the initial questions asked will be answered after stepping
through the open door. 2. The focus of God, of both the Father and the Son, has been
the creation of humankind in their image and after their likeness (Gen 1:26),
with this creation being an on-going work that will be completed with the
coming of the new heavens and new earth. The Logos, as Theos (from
John 1:1–3), created the earth
to be spiritually harvested; He didn’t create the earth for it to be
decorated with frosting as was taught by one former radio ministry; and He
didn’t create all that physically exists to last forever. Rather, as if a
rift opened in the supra-dimensional heavenly realm—a tear in the fabric
of heaven itself—a bottomless pit appeared, a “space” in
which shimmering strings of energy collided to create not one singularity as
posited by the Big Bang Theory, but series of singularities from which
“mass” emerges as matter in the unfurling of the four known
dimensions. And with the formation of mass comes time, its passage becoming a
property of the decay of unseen matter that can be literally written as a
mathematical function of mass. Thus, time is a unique property of this physical
creation. The supra-dimensional heavenly realm is “timeless”: the
existing moment remains forever and does not change to the next movement, a
condition requiring all that is in heaven to coexist with all that will be in a
dance of oneness that cannot be
reproduced or even well considered within the unfurled dimensions. For human
beings, time or rather space-time is as water is to fish. Our apparent solidity
requires that one moment becomes the next moment to allow mass to be relocated
to another position in space-time in a manner analogous to the buoyancy of water
which allows fish to change suspended positions in their world. Because time and its passage is a
property of all that has been made,
heaven is a timeless dimension where, before the foundations of the earth were
laid, the Father foreknew many heirs according to a plan mirrored by the
agricultural cycle of The great White Throne
Judgment—the main crop wheat harvest—is represented in the plan of
God by the creation of adam, male and
female, on the sixth day. Speculation will exist as to whom the
“helpmate” is, but Jesus told His disciples that there would be least and great in the kingdom of heaven (Matt 5:19), with least also being descriptive of a
commandment. But there is no commandment of lessor importance: the Ten
Commandments form one law. So least
does not adequately convey the sense of how those who relaxed a commandment
will be called in the kingdom, or of how the helpmate will be perceived for the
least might become the helpmates for
the great. The harvest of firstfruits, with
Christ Jesus being the First of the firstfruits, is analogous to ancient The strategy used by the first
disciples—and the strategy that should be used by endtime
disciples—for taking meaning from Scripture is no more difficult to
comprehend than is the strategy used for taking meaning from baseball signs:
the significant sign[s] follow the key sign. With Scripture, the
“key” is the one employed by King David as poet and psalmist. It is
the sign the Apostle Paul gave to the saints at For the wrath of God is revealed
from heaven against all ungodliness and unrighteousness of men, who by their
unrighteousness suppress the truth. For what can be known about God is plain to
them, because God has shown it to them. For his invisible attributes, namely,
his eternal power and divine nature, have been clearly perceived, ever since
the creation of the world, in the things that have been made. (Rom
1:18–20) So it is with the resurrection of
the dead. What is sown is perishable; what is raised is imperishable. It is
sown in dishonor; it is raised in glory. It is sown in weakness; it is raised
in power. It is sown a natural body; it is raised a spiritual body. If there is
a natural body, there is also a spiritual body. … But it is not the spiritual
that is first but the natural, and then the spiritual. (1 Cor 15:42–44,
46) The visible reveals the invisible,
and the physical precedes the spiritual. This is the structure of Hebraic
poetry, organized in repetitive couplets that feature the first presentation of
a thought representing the physical or natural world, and the second
presentation of the same thought moving inward to represent the invisible
mental or spiritual application of the same thought. The key of David unlocks
typological exegesis, which uses intertextuality
and hypertextuality to transform the
historical narrative into prophecy about events that occurred to Jesus and to
His first disciples, and about that will occur to His endtime disciples. Jesus
said He was the first and the last, the beginning and the end, the alpha and the omega (Rev 22:13). The apparent eternity
of the physical creation concealed Jesus from natural Israel (Eccl 3:11) so
that only David, a man after God’s heart, knew that Yah was the visible, natural world manifestation of the conjoined
deity YHWH, Israel’s Elohim (see Ps 146:1, 148:1; 149:1). And
this Yah was Theos, the Logos, who
entered this world as His Son, His only (John 1:14; 3:16). Whereas ancient The reason for God’s
relationship with humanity has been a mystery for most of human history. Noah
neighbors had no understanding of why the rain began. But what could have been known about God was plain to them, because God had
shown it to them through the visible things made—and in this
relationship between invisible and visible, with the invisible revealed through
the visible, is the wisdom necessary for endtime disciples to walk through the
spiritually opened door placed before them. Noah’s neighbors were not
offered this key that unlocks the mysteries of God, especially prophecies about
the conclusion of this age. The man Jesus of Nazareth revealed
what was hidden since the foundation of the world (Matt 13:35), but He
disclosed the mysteries of God in a manner that only His disciples could
understand them (v. 11). However, His
disciples did not understand His speech or the mysteries of God when they
thought they could understand these mysteries. Jesus spoke in parables, a
special kind of metaphor, not to unseal these hidden mysteries but to keep the
mysteries secret. On the night He was betrayed, He told His disciples that He
had only spoken to them in figures of speech (John 16:25). Everything He had
told them from the beginning could not be taken literally, but was said in
figurative speech. Why? Because during His ministry He spoke only the words of
the Father, words which did not originate in this world but in heaven and words
about the things of heaven which human words do not directly address and words
“too big” to be conveyed by modulations of air; for the miracles
that Jesus performed were part of the words of the Father; were modulations of
His divine Breath. The Psalmist wrote, “When you [YHWH] send forth your Spirit [breath], they are created, / and you
renew the face of the ground” (104:30). So when Jesus heals seven times
on a Sabbath day, endtime disciples need to understand that seven times the
Father, through Jesus, delivered a sermon to Israel, with these sermons
confirming the importance to the Father of the Sabbaths as well as establishing
the difference in how the Father perceived the Sabbaths as opposed to how the
Sadducees and Pharisees perceived the Sabbaths. The person who says that he or she
takes the Bible literally first doesn’t, but more importantly, cannot,
for knowledge delivered in figurative speech cannot be received literally but
only through giving to common words [linguistic icons] uncommon or unusual meanings.
If a disciple reading the Genesis “P” creation account assigns to
“trees” created on the third day that same meaning [linguistic
object] as an arborist assigns to trees,
then the passage cannot be understood and when this disciple argues for trees
being created before the sun is created the disciple argues as an ignorant
beast—and he or she does Christendom more harm than good. However, the mysteries of God were
not to remain sealed forever. Jesus’ earthly ministry was the shadow of
His heavenly ministry: it was the visible ministry that reveals an invisible
ministry. Borrowing a phrase from Jonathon Edwards, Jesus’ earthly
ministry was the lively representation of His pre-second-Passover ministry to
spiritual The typology of 1st-Century
disciples and of 17th-Century Puritans was that of intertextuality, with Old Testament
types or figures “preaching” Christ and the heavenly things of the
Gospels to disciples removed by time from the apparent
“fulfillment” of these types or figures in Jesus Christ. To use an
earthly example of this, the holy nation of Pause and consider the previous
sentence: God used the plagues to separate, or to make a distinction between
Israelite and Egyptian, with this distinction becoming more visible with each
plague. God used the plagues to show who His firstborn son (Ex 4:22) was to
both ·
Within
the Old Testament, the following correspondence was established: 1. Firstborns of 2. Natural 3. In the wilderness at Paran, where
Ishmael dwelt, natural 4. The unbelief of 5. Keeping the Passover, now, becomes
the physical type of spiritually entering into God’s rest. This analogy is extended farther
by the writer of Hebrews, who said, “Therefore, while the promise of
entering [God’s] rest still stands, let us fear lest any of you should
seem to have failed to reach it. For the good news came to us just as to them,
but the message they heard did not benefit them, because they were not united
by faith with those who listened” (4:1–2). ·
The
Gospel was “preached” to naturally circumcised 1. Natural 2. As the shadow of a person is a
dark or “lifeless” copy of the person in one less dimension than
the person, natural 3. And as the preaching of the Gospel
to natural Israel did not benefit this holy nation of God, for a man knows the
things of a man by the breath [pneuma—B<,Ø:"] that is in him (1 Cor 2:11) but
requires having the Spirit of God [B<,Ø:" 2,@Ø] to know the things of God, disciples are cautioned to
fear not entering into God’s rest. 4. As the Gospel did not benefit
natural 5. To be united in faith with Jesus
and with Paul, disciples will take the Passover sacraments on the night that
Jesus was betrayed (1 Cor 11:23–26). But here is the kicker: a shadow
does only what that which makes the shadow does. ·
Natural
·
As
the firstborn son of God, ·
The
Church’s unbelief manifests itself through disciples not being united by
faith with those who preach that disciples
are to take the sacraments on the night Jesus was betrayed. 1. Because the Church’s
unbelief that has it taking the sacraments on every day and/or night other than
on the 14th of Abib, disciples, who individually and collectively
form the spiritual firstborn son of God, will be slain as the firstborns of 2. As the Gospel did not benefit
natural 3. Therefore, because of its unbelief
the greater Christian Church has not entered into God’s rest while the
promise of entering stands, God will doubly repay Israel for its iniquity and
its sin (Jer 16:18). 4. The wages of sin is death (Rom
6:23); so for God to doubly repay A shadow of what is invisible is
also invisible, except as it is manifest in actions such as ungodliness and
unrighteousness, both of which come from the absence of “spiritual
light,” as in the absence of God. So as a physical shadow is cast onto a
physical landscape, a shadow of what is invisible is cast onto an invisible
spiritual or mental landscape, which, in our example, is the mental topography
of living creatures. Thus, the absence of “spiritual light”
resulting from, say, fallen angelic beings standing between God and human
beings causes darkness to lay over the mental mindsets of these human beings,
with this “darkness” manifested in this world as unrighteousness in
these human beings. And because this darkness is created in the timeless
heavenly realm, the shadow of a spiritual event or entity is not time-linked to
phenomena in this world though these shadows occur sequentially. The Church would seem to be a
visible entity in this world, but the sons of God are neither male nor female,
Jew nor Greek, free nor bond, so these sons of God are not their tents of flesh
with which they are clothed. They are not visible; rather, the tents of flesh
are visible and remain male or female, but the inner new selves or new natures
that transform these tents of flesh from being sons of disobedience into being
disciples of Christ are invisible. And if the Church—the assembly [ekklesia—¦6680F\"<] of God—is composed of
these inner new selves, the Church is not a denomination or any assembly
visible to human eyes. Rather, the Church dwells “inside”
congregations that meet together in this world, with those who are the Church
known by their manifestation of the fruit of the Spirit. The Church consists of human
beings who have been born a second time, or born anew, or born again through
receipt of the divine Breath of God [pneuma
hagion—B<,Ø::" –(4@<] … the visible things of
this world reveal the invisible things of God; thus, human birth and maturation
reveal invisible spiritual birth and spiritual maturation, which cannot occur
in the timeless heavenly realm because of the necessity for what is to coexist
with what will be. The type of “growth” seen in this world that
occurs between when an infant draws his or her first breath of life to when
this person reaches his or her majority reveals the type of unseen
“spiritual growth” in Grace and knowledge that occurs between when
a disciple is first born of Spirit and when the disciple is glorified when
judgments are revealed. And this type of growth can also only occur in this
physical realm where change is mandated. It is always wrong to say that human
beings will be glorified as “baby gods,” for disciples, when
glorified, will have bodies like Jesus’ though they will forever be
younger or junior siblings (Rom 8:29). They will not be babies that need to grow to maturity. They will, instead, have done
their growing in this physical world
while dwelling in texts of flesh. In the timeless heavenly realm,
all that has life has everlasting life for the moment is everlasting. The
presence of life and the absence of life cannot coexist in the same entity at
the same moment—and since in heaven the moment doesn’t change to a
next moment, and since the wages of lawlessness is death, rebelling angels had
to be cast from the heavenly realm first, because lawlessness would produce
gridlock that prevented even movement within the realm, and second, because
only within the creation could these rebelling angels die for their lawlessness. A born again disciple has life
that has come from heaven in a manner foreshadowed by the Logos coming into this world as His only Son, the man Jesus of
Nazareth. The spiritual life that the disciple has originates within the person
through receiving the Holy Spirit, the divine Breath of God, which gives to a
person drawn from this world a second (or an additional) life apart from the
life that comes to the person from his or her first father, the first Adam. The
Father of the son of God domiciled in a tent of flesh is the Most High, the God
and Father of the glorified Jesus Christ (John 20:17). Same Father, same
parentage. Hence, disciples have, when born of the water of the womb, received
life from the breath given to the first Adam, and have, when born of Spirit,
received life from the divine Breath of God the Father. And because a disciple
have spiritual life that cannot be seen in this world but only in the heavenly
realm where it comes and goes as it wills (John 3:8), disciples individually
and collectively (as spiritually circumcised Israel) cast shadows onto the
mental topography of physically circumcised Israel. Therefore, the unbelief
that prevented those who left When Christ returns, the slain of
the Lord shall be many (Isa 66:16). As the firstfruits of God, the Church has
absolutely no excuse for not covering its sins by taking the sacraments on the
night that Jesus was betrayed, and has no covering from death angels except
taking the sacraments as Jesus commanded. The unbelief of today’s
Christian Church is seen in parking lots every Sunday morning, but the extent
of this unbelief can only be fully appreciated by looking at ancient The question of whether Scripture
forms a Homeric simile or a true metaphor with the Book of Life cannot be answered until judgments are revealed. It is
enough to say that sons of God “grow” in Grace and knowledge by
putting obedience, as if flesh or muscle, onto a skeleton of faith, with these
“bones” of faith occasionally breaking as a child might break an
arm or a leg. However, when heavily muscled with obedience, bones don’t
break although obedience can be badly bruised in mishaps. It is not natural to think in
terms of obedience stemming from an invisible mindset being like muscles
developed from hard work in this physical world. But by looking into the mirror
that is the law of liberty, a person can see the growth of a son of God
dwelling in a tent of flesh: is there faith? How much faith? How tall has this
son of God grown? And is there obedience fleshing out the skeleton, or is this
son of God anorexic and near death, a walking bag of stunted bones from its
lack of obedience? In the eighth chapter of Romans,
Paul writes about being spiritually minded, saying that the natural or carnal
mind cannot understand spiritual subjects or concepts, cannot keep the commandments,
and is actually hostile to God. To change metaphors, the natural mind lacks the
base constructs necessary to build a spiritual superstructure. Only when a
person receives the Spirit of God are spiritual footers poured for the Being spiritually minded allows
comprehending the relationship between murder and anger, adultery and lust
(Matt 5:21-30), with murder, committed by the hand, being the lively
representation of invisible anger and hate, products of the heart, in the same
way that adultery, committed by the body, is the lively representation of lust,
the fruit of the mind. Murder in the physical realm equates to anger and hate
in the spiritual realm. Jesus doesn’t magnify the law. Rather, He moved
the law from the hand to the heart; He took the law from the physical realm to
the spiritual realm, an understanding necessary before any construction can begin
on the foundation laid with spiritual birth and the indwelling of Christ. As the plagues in Moving now to hypertextuality, Israel is a spiritually circumcised nation, the
Church, and the Church fellowship becomes
the equivalent of the land of Egypt, with the “Christians” who do
not take the Passover sacraments on the night that Jesus was betrayed being
like Egyptians, and with those of the world being like the beasts of Egypt.
Only those disciples who take the sacraments on the 14th of Abib are
the equivalent of the nation of Israel in Egypt … here is where the hypertextual example should frighten
spiritually circumcised Israelites: it is not enough to take the Passover
sacraments on the night that Jesus was betrayed if the disciple doesn’t
also believe God. The seven endtime years of tribulation will begin with the
second Passover liberation of But of the approximately 600,000
adult male Israelites who left A physically circumcised Israelite
kept the commandments by not murdering his neighbor, by not touching his
neighbor’s wife, by not uttering a falsehood, by not pocketing what
didn’t belong to him, by not working on the Sabbath, but he (or she)
could think about work on the Sabbath, could think about killing a neighbor,
could transgress the commandments in hearts and minds without technically
breaking the Law. But when Israel ceased being a nation circumcised in the flesh
by hands according to the Law and became a nation circumcised of heart by
Spirit (Rom 2:28–29; Col 2:11), Israel was no longer under the old
written code, but under the laws of God written on hearts and placed in
minds—the same commandments, not a different set of laws, but
commandments now written on the inside surface of the cup. Thus, thoughts about
work or the mundane activities necessary to live on the Sabbath transgress this
inner 4th Commandment; for it is on this day when the disciple
spends all day communing with God. It’s not that the disciple’s
thoughts are not on God the other six days of the week, but work must be done
to provide for those of the person’s household. It is on days one through
six when this work is done. The Sabbath is a day of entering into God’s
rest, not a person’s own rest. ·
The
laws of God written on the heart and mind of every spiritually circumcised
Israelite by the Breath of God [B<,Ø:" 2,@Ø] has anger and hate written everywhere the finger of YHWH wrote murder on the stone tablets Moses lugged down the mountain. ·
These
internalized laws have lust written
in flesh where adultery was incised
in stone. ·
These
internalized laws are the legal code by which disciples live their lives: a
Christian isn’t even to hate his or her enemies. ·
A
Christian isn’t to mock Christ, into whose seventh-day Sabbath rest they
will enter when glorified, by profaning the Sabbaths of God. A spiritually circumcised
Israelite satisfies keeping the commandments written on his or her heart and
mind, a euphemistic expression for the equally euphemistic expression of
receiving a circumcised heart and mind (Deut 30:6), by not hating or lusting,
by having inward love for all of humanity, love that will be outwardly
manifested in many ways. As a son of God a spiritual Israelite ceases to
inwardly identify oneself as Jew or Greek, male or female, free or slave.
Outwardly or physically, a person remains male or female. Inwardly or
spiritually, a baptized disciple is a son of God. Outwardly, a son of God will
keep the Sabbaths of God, will not murder, will not steal, will not commit
adultery just as this son of God retains penis or vulva. The new man is inside
the existing body of flesh, and hopefully governs the flesh. The Apostle Paul did not
understand why he wasn’t better able to rule himself from the inside out. The essential factor in
understanding what Paul wrote in his many epistles is grasping this
relationship of the outer physical man being ruled by the inner new man.
Disciples are no longer under the law, for the laws of God have been written on
their hearts and minds. The bodies of disciples, whether plumbed male or
female, are to be ruled by the inner new man who operates under the legal code
of love. There is no love in hate, so the inner new man doesn’t hate
which causes the flesh never to commit murder. Likewise, adultery is a specific
type of coveting run amuck. There is no love in coveting sexual gratification
outside of marriage, or in coveting revenge through a sexual liaison, or in
coveting power or wealth through the giving or withholding of sexual favors.
And in a similar manner, there is no love toward God in not outwardly keeping
His Sabbaths, of which Christ is the reality. But saying that Christ is the
reality of the Sabbaths of God produces Protestant linguistics problems: if the
Sabbaths of God are the lively representation of Christ, then disciples who do
not keep these Sabbaths have no relationship with Christ. Natural The teachers of Because many “bishops”
adopted the prince of this world as their spiritual father—not one of the
three hundred or so bishops that attended the Council of Nicea (ca 325 CE) was
brave enough to tell the Roman Emperor Constantine that he was an agent of the
prince of this world—God delivered the Church into the hand of the
spiritual king of Babylon, Satan the devil. Yes, Paul wrote to the saints at Those authorities who have been
appointed by God are of the Adversary until the kingdom of this world is
delivered into the hand of the Son of Man, who has qualified to receive it but
who will not receive it until Satan is cast from heaven and the Holy Spirit is
poured out on all flesh. Therefore, disciples are today spiritual insurgents in
the kingdom of this world, causing Satan the problems that physical insurgents
cause authorities anywhere in this world. Only these problems are in the
heavenly realm where “obedience” annihilates
“disobedience” as an IED made from a 155mm artillery shell destroys
a Hummer in this world. The many bishops who adopted Satan
as their father caused the spiritually holy nation of God [as the rulers of
natural The demonic kings who presently
makeup Satan’s ruling coalition are all rebels, and as Satan rebelled
against God, he will reap rebellion within his coalition. All sons of God are born free to
keep the commandments of God; they are not born consigned to disobedience as
the tents of flesh in which they are domiciled were. But Paul warned the saints
at Rome: “Do you not know that if you present yourself to anyone as
obedient slaves [bondservants], you are slaves of the one whom you obey, either
of sin, which leads to death, or of obedience, which leads to righteousness”
(6:16). Although born of Spirit with sin
having no dominion over sons of God, most disciples have voluntarily made
themselves slaves to sin by neglecting the Law and ignoring Moses, the accuser
of every Israelite, natural and spiritual (John 5:45–47; Deut 31:25–27)
… as Alice went Through the Looking
Glass to find an alternative world, disciples go through the Open Door to
find that Christianity is not the “religion” taught by Catholic or
Orthodox or Reform theologians, most of whom are sincere men and women that have
made no journey of faith, nor even know that such a journey must be made before
the person can understand the things of God. Thus, the release of spiritually
circumcised Jesus is the paschal Lamb of God,
sacrificed at Calvary when Unrighteousness and ungodliness
represent spiritual darkness—and the story of darkness’s tussle to
overcome the light provides the context for the Bible, a narrative told by the Logos to His friends. Because meaning
must to be assigned to words, the Bible speaks as a double-lipped sword to
those individuals who hear the words of Jesus of Nazareth and who then believe
the One that sent Jesus. It is spiritually silent to those individuals whose
minds are set on the physical creation and all that is in the creation;
Scripture is meaningless to the beasts of this world and to those human beings
who have not yet been born of Spirit. If it equally meaningless to those who
have been born anew as sons of God but who have returned to lawlessness; who
have blinded themselves by presenting themselves as willing servants to sin. Although many disciples have been
called, have been born of Spirit, few will be chosen (Matt 22:14). Few will
hear the words of Jesus and believe the Father and pass from death to life
without coming under condemnation (John 5:24). These individuals are the ones
foreknown, predestined, justified, and glorified as the brothers of Christ. And
the vast majority of these individuals are not today “Christians,”
but come from the third part of humankind (Zech 13:9) that will be born of
Spirit when the Holy Spirit is poured out on all flesh halfway though the seven
endtime years of tribulation. They represent the great endtime harvest of the
earth (Rev 14:15) that begins 1260 days before Christ returns as the Messiah.
They will make up most of the harvest of firstfruits, and to the shame of every
disciple today, they will believe God unto obedience. A disciple who keeps the
commandments of God and holds the testimony of Jesus (Rev 12:17) is as a match
struck in a cave. The disciple’s pinprick of light seems exceedingly
bright in the darkness of the bottomless pit. 3. The Open Door
permits entrance into an invisible spiritual world through the things that have
been made, with the things recorded in Scripture forming the lively
representation of what is written in the Book
of Life. The things of a man, his thoughts and desires of his heart, are
known to the man by the breath [pneuma]
of the man that gives to him life in this physical realm. The things of God,
His thoughts and His plans, are made known darkly to a son of God by the divine
Breath of God [B<,Ø:" 2,@Ø] that gives this son spiritual life in the heavenly
realm, life that cannot be seen in this world but goes as wind blows (again,
John 3:8) … where wind goes and from where wind comes is now known.
Satellites photograph clouds and Doppler radar “peers” into these
clouds as the movement of winds around low and high pressure cells make visible
what was felt but not seen in the 1st-Century. Even solar winds are
now observable: Themis (an acronym for “Time History
of Events and Macroscale Interactions during Substorms”)
satellites, in tandem with ground instruments, have photographed three
dimensional images of the “magnetic ropes” that connect the
earth’s upper atmosphere to the sun. A magnetic rope is a twisted bundle
of magnetic fields along which solar winds flow, providing energy for magnetic
storms and auroras. So what couldn’t possibly be seen or known by earlier
generations has become common knowledge. And since the visible, physical things
of this world precede and reveal the invisible things of God, more can be said
and understood about spiritual birth than ever before. In an Alaska Daily News story dated December 26, 2007, David Sibeck of
NASA’s Goddard Space Flight Center said the first magnetic rope was
detected by Themis satellites on May 20, “‘It was very large, about
as wide as Earth, and located approximately 40,000 miles above the
Earth’s surface in a region called the magnetpause,’ which is where
solar winds and the planet’s magnet field ‘meet and push against
one another like sumo wrestlers locked in combat.’” No one in the 20th-Century
had seen a magnetic rope. Few even knew of these magnetic fields twisted
together like hemp rope. Yet today more people have seen a photo of a magnetic
rope tying the earth to the sun than know what it means to be born of Spirit. What is known about wind today by
a farmer planting spring fields, military planners trying to anticipate the
weather for the D-Day invasion of The invisible portions of this
physical world are rapidly becoming visible as knowledge continues to increase.
And in a real world analogy, those who attempted to explain the workings of the
Spirit of God and what it means to be born of Spirit in the era when weather
forecasting was mostly limited to observing the horizon were spiritually more
“blind” than were Allied military meteorologists in 1944. Yet
forty, fifty, sixty years later, most disciples in the church of God still look
to the knowledge of that WWII era for their explanations of what it means to be
born of Spirit. This is like telephoning one’s neighbor to find out what
tomorrow’s weather will be instead of turning on the evening news: it is
a denial of knowledge. It is the ostrich syndrome bringing forth its fruit of
ignorance. One major denomination (The Latter
Day Saints) teaches that “spirit” is a form of matter requiring
“purer” eyes to see, making spirit not analogous to wind,
but a solar-like wind that requires eyes even better than those of the four
orbiting Themis satellites, or of the Hubbard Telescope to see. This teaching
does not separate heaven from this physical creation by a wall of fire, but
makes heaven part of a continuum which includes the four unfurled dimensions in
which humankind has life. This teaching does not make the burning bush Moses
saw a portal between dimensions, a portal like that of Jacob’s ladder,
but makes the physical creation the portion of a sand beach that protrudes above
the water … through intertextuality
and hypertextuality, endtime
disciples can “see” that the shadows of heavenly phenomena are cast
not directly onto the surface of the earth but into thoughts and desires of
living creatures. A barrier divides or separates heaven from earth, a barrier
that causes the conscious mind not to perceive the actions of its subconscious
mind. A barrier separates consciousness from the unconscious. Not an
impenetrable barrier, but one disclosing that no continuum exists. So “spirit”
is not a form of matter needing purer eyes to see. Rather, heaven is on one
side of a barrier of fire, and all of the other dimensions, furled and
unfurled, are on the other side. A point on a
two-dimensional plane would perceive a cylinder as a circle, for this point
would not be able to perceive any of the cylinder’s height. But, because
a point on a two-dimensional plane perceives a cylinder as a circle
doesn’t make the cylinder any less tall: calling a cylinder a circle
merely illuminates the limitations that have been placed upon the point by its
inability to grasp the existence of another dimension. So it would be fruitless
for two points on a plane to argue about the nature of the cylinder that they
sincerely believe to be a circle, but that will not stop them from going to war
with one another when consigned to disobedience. When
encountering a cylinder, our two dimensional point would be unable to directly
perceive any of the cylinder’s height unless the point observed the
shadow of the cylinder’s height cast onto the two dimensional
plane—and this determination would be made by observing where the light
was and where the light was absent (or where it was dark). If our point did not
know to attach significance to the presence and absence of “light,”
then the cylinder’s shadow that reveals the height of the cylinder would
have no meaning to this point. Our point needs a translator to convert the
presence and absence of light into usable code to which meaning can be
assigned. And in a manner similar to that of a computer’s language
translator, which attaches significance to the presence and absence of
electrical resistance in a silicon chip, if a disciple does not have the spirit
of knowledge Jesus promised to send every disciple [the parakletos—B"DV680J@H],
the disciple cannot understand the things of God that the interplay of
spiritual shadowing reveals. The parakletos
serves a disciple in a manner analogous to how a language translator functions
in a computer. If a
person could be reduced to a point on a two-dimensional plane, receiving the
Holy Spirit adds to the point vertical height as if this additional
“life” were a line vertically intersecting the plane. Since the
world cannot receive the parakletos
(John 14:17), life in the heavenly ream must be given to the person before the
person can receive this spirit of knowledge that permits significance to be
assigned to the presence and absence of light. The parakletos gives to the disciple knowledge, which adds
“thickness” to the line that now casts its shadow of the previously
unseen (to points on the two-dimensional plane) line. Without the parakletos, a disciple is no more than a
spiritual line that has neither width nor depth. With the parakletos the disciple acquires presence in the invisible dimension
that is heaven, for a line is as a point. Before
leaving our two dimensional point, if the passage of time were perceived as a
horizontal line [the “x” axis], then phenomena in the heavenly
realm would occur along a vertical line [the “y” axis]. Everything
that happens in the timeless heavenly realm occurs along the vertical line,
regardless of the distance between these phenomena: distance alone the vertical
line does not equate to the passage of time, for this vertical line does not
move in its relationship to the horizontal line. The shadow now of the
phenomena that have occurred along the vertical line will appear as sequential
events on the horizontal line, with each event separated by the passage of
time. But along the vertical line, no time passes. As
Protestants stumble over their rhetoric when they have Jesus being the reality
of the Sabbaths of God, the ·
In John 14:16–17, the parakleton is the spirit of truth [B<,Ø:" JH •802,\"H]
sent by the Father to be with disciple forever, or until the end of the age.
The world cannot receive this spirit or breath [B<,Ø:"]. ·
In John 14:26, the Father will send the parakletos, the Holy Spirit [B<,Ø:" JÎ –(4@<], to
teach disciples all things and to remind them of what Jesus had told them. ·
In John 15:26, Jesus will send from the Father
the parakletos, the spirit of truth [B<,Ø:" JH •802,\"H]
that will testify about Jesus. So
the parakletos is, foremost, the
spirit [breath] of truth, with this breath coming from the Father, thus it is
Holy or divine, and with this breath being such that it cannot be received by
the world … the world does not know the Father nor the things of God
except by the Spirit of God [B<,Ø:" J@Ø 2,@Ø] (1
Cor 2:11), which a son of disobedience receives when this son of disobedience
is drawn from the world by the Father (John 6:44). Receipt of the divine Breath
of God gives to the former son of disobedience actual life in the heavenly
realm. Augustine’s error of believing that humankind is born with
rational souls comes from him being unable to locate where humankind is in the
plan of God. On the sixth day, every person will be resurrected from death and
will have life in the heavenly realm through a second birth by receiving the
same divine Breath of God: every person will be created in the likeness and
image of God, for it is the beasts that linguistically represent those who have
been resurrected not in the image and likeness of God. The
sixth day of the “P” creation has not yet occurred, and is
more than a thousand years in the future. Presently, humankind still lives in
the dark portion of the third day of the spiritual creation described in the
“P” account. The firstfruits of God, of which Jesus was First, have
received spiritual life through receipt of the divine Breath of God [B<,Ø:" 2,@Ø] in
the pattern established by Jesus when He fulfilled all righteousness by
receiving the Spirit of God [B<,Ø:" 2,@Ø]
(Matt 3:16) in the form of a dove. Is
the Spirit of God [B<,Ø:" J@Ø 2,@Ø] the
Holy Spirit [B<,Ø:" –(4@<]?
Certainly the Spirit or Breath of God is holy [–(4@<],
but is there only one Breath [B<,Ø:"] of
God? The
visible reveals the invisible: a person has physical life through having
breath, through breathing, with this breath being the “spirit” of
man [B<,Ø:" J@Ø •<2DfB@L].
But this “life-giving breath” of a man does not teach his son
knowledge whereas the parakletos
teaches sons of God all things. A man would teach his son by
“speaking” to his son, using his breath to produce sound that
becomes words that convey knowledge. The parakletos
functions as the voice of the Father—as the language translator that
allows the sons of God to learn all things that are true. Because
personhood was assigned to the divine Breath of God in the 5th-Century
CE, much misunderstanding was accepted as fact … several of the 4th-Century
Christian writers had some really screwy ideas about the shape of the earth,
with John Chrysostom, in his Homilies
Concerning the Statutes, espousing the idea that, based on his reading of
Scripture, the earth floated as a disc on the waters gathered below the
firmament [expanse]. So it wasn’t only about the nature of the divine
Breath of God that these early Christian writers held distorted views; for as
the Gospel was
preached to Israel under the Old Testament but it did not profit that nation
(Heb 4:2), it has been preached to Israel under the New Testament and it has
not profited this spiritual nation. The earth is not a floating hockey puck,
nor is the Breath of God a holy ghost that haunts disciples. A disciple has received spiritual
life from being raised from the dead by the Father (John 5:21) through the
Father drawing the former son of disobedience from this world by giving this
person the Breath of God [B<,Ø:" J@Ø 2,@Ø]. But if this person does not
have the divine Breath of Christ [B<,Ø:" OD4FJ@Ø],
the person does not belong to Christ (Rom 8:9). ·
Every disciple is given spiritual life through
receiving the Spirit or Breath of God [B<,Ø:" J@Ø 2,@Ø]. ·
To
belong to Christ Jesus, every disciple will also have the Spirit or Breath of
Christ [B<,Ø:" OD4FJ@Ø]. ·
In addition, every disciple will receive the parakletos, the spirit of truth [B<,Ø:" JH •802,\"H]. ·
Plus, the person received life in this world when
born of water through the spirit of man [B<,Ø:" J@Ø •<2DfB@L]. Of the four spirits [pneumas], the first three are of the
Father or the Son, so they are all a Holy Spirit or Breath [B<,Ø:" –(4@<]
… every Breath that comes from God is holy. Each time He speaks there is
a renewing of the earth. Only when He keeps quiet are there no miracles
performed—and as God promised Israel in the Song of Moses, because of the
provocations of His sons He will hide His face from Israel (Deut
32:19–20). With His face hidden, He does not breathe on 4. Our ostrich, its head buried,
has been muttering, Pin test, pin test,
since last seen, and indeed, many ministers trained at one of the Ambassador
College campuses and the many disciples whom these ministers have taught the
oracles of God sincerely believe that no person is born of Spirit as long as
the person remains flesh and blood. Thus, in their reasoning, the truly born of
Spirit disciple will not bleed when stuck with a pin. But Jesus said, Truly,
truly, I say to you, the Son can do nothing of his own accord, but only what he
sees the Father doing. For whatever the
Father does, that the Son does likewise. … For as the Father raises
the dead and gives them life, so also the Son gives life to whom he will. The
Father judges no one, but has given all judgment to the Son, that all may honor
the Son, just as they honor the Father. (John 5:19, 21–23 emphasis added) If
the Father raises the dead and gives life to the dead, to whom will the Son
give life? The Son does what He sees the Father do, but He is not in
competition with the Father to see who can get to the dead first to give them
life. So the Son can only give “life” to the living. When
a son of disobedience, who has no life but that which comes from the spirit or
breath of man, is drawn by the Father from this world and given His divine
Breath, the Spirit of God [B<,Ø:" 2,@Ø], the Father has
“raised” this person from the dead just as much so as if the Father
had waited until the person died physically and then waited for a few millennia
to pass here on earth. Baptism, now, becomes real death as far as the Father is
concerned, not merely a symbolical death; for the Father will not raise this
person from the dead a second time. There will be no need to raise this person
a second time, for the Father gave to this person real spiritual life when He
initially raised the person from death. But the person remains flesh and
blood, an earthenware cup, with the “life” coming from having
received the divine Breath of the Father inside the previously empty cup
… as the former son of disobedience grows in Grace and knowledge, the new
creature that is spirit expands to fill the cup; thus, as happened on that day
of Pentecost (Act chap 2), when a person is “filled” with the Holy
Spirit [B<,b:"J@H •(\@L] the inside of the cup is brim
full. There is no room inside the person for sin and its wages, death. The
person is truly liberated from indwelling disobedience and bondage to this
disobedience as ancient In this era and until the seven
endtime years of tribulation begin, a former son of disobedience receives the
earnest of the Spirit of God [B<,Ø:" 2,@Ø] when the Father raises the person
from the dead; the person does not then receive the cup filled to its brim. As
earnest money is real money, the person receives real life in the heavenly
realm, only not a “full cup” of life. Thus, the person must
spiritually grow. And even when the cup is filled to its brim, the cup is still
an earthenware vessel, a tent of flesh that bleeds when stuck with a pin. But the Son will also give life to
whom He wills, and all judgment has been given to the Son: ·
The
Father gives life to the spiritually dead by giving them the earnest of His
divine Breath [B<,Ø:" 2,@Ø]. ·
The
Son gives life to the spiritually living by causing the perishable flesh to put
on immortality. ·
But
the Son only gives life to those whom He judges worthy to receive this life and
to enter into God’s rest. ·
If
the Son does not give life to a spiritually living son of God domiciled in a
tent of flesh, this son of God will perish in the lake of fire. Our ostrich and its pin test is
part of the legacy of the churches of God that must be overcome, just as
Christian orthodoxy must overcome its misunderstanding about human beings
receiving, as the result of fornication in the backseat of a Chevrolet, eternal
life within the tent of flesh. Doesn’t happen! No person receives an
immortal soul from the first Adam—and humankind is not yet in the sixth
day of the spiritual creation, described in the “P” account. 5. Two days before He was to die, Jesus, when His disciples
pointed out the buildings of the temple, said, “‘I say to you,
there will not be left here one stone upon another that will not be thrown
down’” (Matt 24:2). Later, His disciples came to Him privately and
asked when those stones would be cast down, and what would be the sign of His
coming and of the end of the age (v.
3). They did not ask about what would happen between then and the end of the
age, but rather, they asked for a sign. They were not yet “born of
Spirit”—they would not receive spiritual birth until Jesus breathed
on ten of them and said, “‘Receive the Holy Spirit [B<,Ø:" –(4@<]’”
(John 20:22), the afternoon of the day He ascended to the Father. They were
still as physically minded as were the Pharisees who had asked for a sign. They
wanted a sign, not a history lesson. And what Jesus gave them was a sign, and
what leads up to that sign. Jesus
said, See
that no one leads you astray. For many will come in my name, saying, “I
am the Christ,” and they will lead many astray. And you will hear of war
and rumors of wars. See that you are not alarmed, for this must take place, but
the end is not yet. For nation will rise against nation, and kingdom against
kingdom, and there will be famines and earthquakes in various places. All these
are but the beginning of the birth pains. Then
they will deliver you up to tribulation and put you to death, and you will be
hated by all nations for my name’s sake. And then many will fall away and
betray one another and hate one another. And many false prophets will arise and
lead many astray. And because lawlessness will be increased, the love of many
will grow cold. But the one who endures to the end will be saved. And this
gospel [good news] of the kingdom will be proclaimed throughout the whole world
as a testimony to all nations, and then the end will come. (Matt 24:4–14) The
sign for which Jesus’ disciples asked, Jesus gave to His disciples. But
somehow, this sign has escaped most of Christendom. Jesus
told His disciples that the sign of the end of the age would not be one
of phenomena such as wars, famines, or earthquakes. All of these things will occur
and have to take place, but they are merely the beginning of Israel’s
birth pains … Zion will bring forth children before she experiences labor
pains (Isa 66:7–8): before her hard labor pains come upon the Church, she
will deliver two spiritual sons, a Cain and an Abel. Her hard labor pains are
the Tribulation, the seven ripening years for God’s harvest of
firstfruits. So what Jesus says through verse 8 precede the beginning of the
Tribulation, and are not the sign for which His disciples asked. But
with verse 9 [“Then they will deliver you up to tribulation”], the
endtime years of tribulation begin. So in Jesus’ Olivet Discourse,
disciples find a hard time marker: ·
The second Passover liberation of disciples from
indwelling sin and death is the phenomenon that denotes the beginning of the
Tribulation. ·
The liberation of disciples comes from these
disciples being “filled” with the Holy Spirit [B<,Ø:" –(4@<], or
empowered by the Holy Spirit. ·
When empowered by the Holy Spirit, disciples will
be “clean” as Jesus was clean, and as such, they will be acceptable
sacrifices to God. ·
Disciples are the Body of Christ. ·
As the head of a paschal lamb cannot be
sacrificed without the body also being sacrificed, once liberated from
indwelling sin disciples filled with the Holy Spirit will be sacrificed as
Jesus was sacrificed (John 15:18–21; Matt 10:24–25 et al). ·
For disciples, the place of safety during the first 1260 days of the Tribulation is
the grave. ·
The 144,000 who follow the Lamb wherever He goes
(Rev 14:1–5) are “virgins,” meaning that they have never had
intercourse—in this case, intercourse with the world that produces sin 1. The
144,000 have never sinned in the heavenly realm so they could not have life in
the heavenly realm prior to when 2. They
could not have been born of Spirit until after the Tribulation begins; they are
not today part of the 3. They
are 12,000 of twelve tribes of 4. Only
the 144,000 and a remnant of the woman’s offspring (Rev 12:17) will be
spiritually alive (as in not separated from God) immediately before Satan is
cast from heaven. 5. Every
other born of Spirit disciple will be dead, spiritually and/or physically, with
the faithful having been sacrificed as those who sleep under the altar were
(Rev 6:9–11). 6. The
remnant of the woman’s offspring keep the commandments (they keep the
Sabbaths of God) and they have the spirit of prophecy (cf. Rev 12:17; 19:10), meaning they know what will happen and who
Satan is. The
liberation of disciples from indwelling sin and death is figuratively described
as But
after the succession of bad news events in Matthew 24:9–12, Jesus
delivers the first piece of good news to disciples: “‘But the one
who endures to the end shall be saved’” (v. 13). In everything Jesus has said so far, this is the only good
news uttered. And after delivering this bit of good news, Jesus gives the sign
for which His disciples asked: “‘And this [good news] of the
kingdom will be proclaimed throughout the whole world as a testimony to all
nations’” (v. 14). Why
is, but the one who endures to the end
shall be saved, the endtime gospel that must be proclaimed to the world
… a third son was born to the first Eve after Cain murdered Abel, and
this son was accepted by God. A third spiritual son will be born to Zion after
Cain kills Abel, after Satan is cast from heaven, after spiritual Babylon
falls, after the single kingdom of this world is delivered into the hand of the
Son of Man, after the Holy Spirit is poured out on all flesh—all of these
phenomena will occur on the doubled day 1260, the halfway marker for the seven
endtime years of tribulation. This third son, a spiritual Seth, will be the
third part of humanity that has not previously been born of Spirit. And this
third part (Zech 13:9) will obey God when it receives spiritual birth. They
form the majority of the great endtime harvest of firstfruits, and they are
today Muslims, Buddhists, Hindis, or nothing at all. They are not now
Christians to whom the Gospel was preached but who have not benefited from the
Gospel “because they were not united by faith” (Heb 4:2) with those
who delivered this Gospel to them. ·
The world will be baptized in the Holy Spirit,
the divine Breath of God, a divine wind that gives spiritual birth to every
person—and fills every person with the Spirit. ·
The Flood of Noah’s day was the lively
representation of this baptism with spirit; ·
Baptism by water is unto death whereas baptism by
Spirit is unto life; ·
Together, the baptism of the earth by water in
Noah’s day and the baptism of the earth by Spirit on the day when the
kingdom of this world is given to the Son of Man—two baptisms—form
the lively representation of the world being baptized by fire. ·
The key to understanding Scripture is revealed in
these three baptisms: 1. Death
or darkness forms the shadow of life or light; so the Flood forms the shadow of
the outpouring of Spirit on the Day of the Lord. 2. When
the world is baptized by fire, all that is physical, not just breathing
creatures, will perish. 3. All
that has life coming from the breath of God will be glorified. 4. Jesus’
ministry in the 1st-Century equates with death, but His ministry on
the Lord’s day [from when He receives the kingdom through the thousand
years] equates with life in this world. 5. Together,
the two ministries of Christ form one ministry in this world, with this
ministry being the lively representation of the ministry of heaven. Because
“Christians,” with very few exceptions, refuse—yes,
refuse!—to enter into God’s rest while the promise of entering
stands, they will die twice for their unbelief. Even when one wants to enter
into Sabbath observance, there are ministers telling this infant son of God
that while it is all right to keep the weekly Sabbath, this son of God should
not keep the annual Sabbaths … the Father and the Son have patiently endured
these ministers of Satan, these vessels of wrath, these sons of destruction
that will be broken when judgments are revealed, but Father and Son have only
endured them to make known the riches of the Father’s glory for the few
vessels of mercy that have been prepared beforehand to receive glory (Rom
9:20–24). God
is love, but He did not spare His own Son when His Son took onto Himself the
sins of ·
When disciples are liberated from indwelling
sin—when disciples are revealed as the Body of the Son of Man, naked
except for their covering of obedience—the Father will not spare them if
they take sin back into themselves. ·
Liberated disciples who take sin back within
themselves will commit blasphemy against the Spirit [B<,b:"J@H],
which will not be forgiven them. ·
Blasphemy against the Spirit cannot be forgiven
disciples for once disciples are filled with the Spirit, Grace ends—the
shedding of blood at the second Passover ends the covenant made on the day when
God took ·
The garment of Christ’s righteousness is
removed when the Father delivers the saints into the hand of the lawless one
for a time, times, and half a time, or 1260 days (Dan 7:25). Sin
is forgiven by only one covenant, the one made with Israel on the day when God
took Israel by the hand to bring the fathers of this nation out of the land of
Egypt (Heb 8:9; Jer 31:32). Jesus’ death at Grace
is not given to the person who has not been born for Spirit and is not under
the law, for where there is no law, sin is not reckoned against the person (Rom
5:13). Why? Because God consigned all of humankind to disobedience so that He
could have mercy on all (Rom 11:32). God did it! God delivered the sons of the
first Adam into the hand of the Adversary as the lively representation of when,
during the Tribulation, He will deliver His sons into the hand of the man of
perdition for the destruction of the flesh so that the Spirit might be saved in
the day when judgments are revealed (1 Cor 5:5) … what does this say
about the state of the Church today? Does it not say exactly what God says to
the prophet Ezekiel about the state of ancient Lawlessness
is more serious spiritually than Christian theologians have been willing to
admit in recent history. Lawlessness produces gridlock in the timeless heavenly
realm. And after rebelling angels were expelled from heaven, God will not
permit even a hint of lawlessness back into heaven. The
seven endtime years of tribulation are about the harvest of firstfruits
demonstrating that when confronted with lawlessness and when given the choice
of whether to transgress the law or not—and when placed under outside
pressure to transgress the law—the chosen firstfruits will rather die
physically than break the law; they will demonstrate that their love for God is
greater than their love of their own physical lives, and they show their love
for the Father and the Son by keeping the commandments (John 14:21 et al). The
evidence of Scripture is that God really doesn’t care what a
person’s excuses are for his or her lawlessness. He consigned all of
humankind to disobedience, so He is not troubled by the lawlessness of those
who have not been drawn from this world. It is the continued lawlessness of
those whom He has drawn from this world that is the problem. And His solution
to this problem is to empower His sons by filling them with Spirit, then
delivering them into the hand of Satan to see what Satan can do with them.
Satan cannot kill the life they have in the heavenly realm; Satan can only kill
the flesh in this world. So His empowered sons become the living stones over
which Satan will stumble, with Christ Jesus being the First of these stones. What
will be seen once the Tribulation begins is that Satan, through the lawless
one, the man of perdition, returns the vast majority of the liberated disciples
to sin and to the Christendom presently practiced every Sunday on the street
corners of this world. The purple and scarlet clothing of the great whore of However,
the third part of humankind only has to endure to the end to be saved, but
endure with Satan cast into time and coming to reclaim his former bondservants
by usurping the authority of Christ Jesus. In order to participate in the
economy of the world—an economy that has then collapsed—this third
part will have to take upon themselves the mark of death, the mark of the
beast, the tattoo of the cross, the Christianity of this present world. There
is no love lost between genuine saints and the synagogue of Satan, those
self-professed disciples of Christ that label obeying God as legalism and antichristian … Jesus said that many are called, but few will
be chosen. It isn’t the “few” that transgress the
commandments, but the “many.” The
sign Jesus gave His disciples was that the good
news that the third part of humankind will be born of Spirit and born filled
with the Spirit when the kingdom of this world becomes the kingdom of the
Father and His Son (Rev 11:15) halfway through seven endtime years of
tribulation will be proclaimed throughout the world as a testimony to all
nations. This third part of humankind has only to endure to the end to be
saved, but endure without participating in the world’s foundering
economic system. This third part will have to live by faith in God for three
and a half years. God is not a respecter of persons. What He asked of Israel
going into the Tribulation, He will ask of the last third part of
humankind—and He will get it from half of this third part whereas He got
it from only a few of the many empowered Christians going into these endtime
years. It is
not better to be counted among that last third part of humankind than to be
counted today as a son of God, but it is not a son of disobedience’s
prerogative to decide for him or herself to be born of Spirit at any particular
moment in history. Yes, a son of disobedience can turn from his or her
lawlessness and can seek God with heart and mind and can make a journey of
faith into obedience, but the Father still has to give the person spiritual
birth. Under the Moab covenant mediated by Moses, the promise of God is that He
would give a circumcised heart to the Israelite who, by faith, turned from
lawlessness and began to love God with heart and mind (Deut 30:1–6). So
by the terms of the Moab covenant made with physically circumcised and
uncircumcised Israelites, a case can be made for God giving to the obedient
Israelite spiritual birth—but this birth is still dependant upon the will
of the Father, for a person cannot free him or herself from disobedience and
the dominion of sin. The person needs the Father to draw this person from the
world before he or she will even want to walk obediently before Him. And the
journey of faith the natural Israelite must make goes beyond being obedient to
the law, the expectation of the culture, and goes to professing that Jesus is
Lord [God] and believing that the Father [also God] raised Jesus from the dead
(Rom 10:9). 6. Every person will be raised
from the dead and given spiritual birth once, not many times. However, in the
case of Lazarus (John 11:38–44) and in a few other cases, the physically
dead have been returned to life. These cases form the lively representation of
life being returned to the body of the man Jesus. And the return of life to
Jesus’ physical body is the lively representation of the return of life
to the spiritual Body of Christ. But—here come the objections—Jesus
said that His Body, the Church, would never die. Did
Jesus really say that His Church, the one He would built upon Peter, would not
die? Certainly, the Roman Church has taught this, and her protesting daughters
have believed this. Even the Sabbatarian churches of God teach that the Church
Jesus built on the “rock” would not die. Yet Jesus said nothing
about not dying: He
said to them [His disciples], “But who do you say that I am?” Simon
Peter replied, “You are the Christ, the Son of the living God.” And
Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and
blood has not revealed this to you, but my Father who is in heaven. And I tell
you, you are Peter [AXJD@H],
and on this rock [BXJD‘] I
will build my church, and the gates of hell [Hades—š*@L]
shall not prevail against it. I will give you the keys of the kingdom of
heaven, and whatever you loose on earth shall be loosed in heaven.” Then
he strictly charged the disciples to tell no one that he was the Christ. (Matt
16:15–20) The
gates of Hades did not prevail against Jesus’ earthly body, for the
Father resurrected Jesus from death. The Apostle Paul said, “If the
Spirit [B<,Ø:"] of
him who raised Jesus from the dead dwells in you, he who raised Christ Jesus
from the dead will also give life to your mortal bodies through his Spirit [B<,b:"J@H]
[that] dwells in you” (Rom 8:11) … the Father is the One who raised
Jesus from the dead. His “Spirit” is His divine Breath, but every
breath that comes from the Father is divine as every breath a person exhales
belongs to the person. If a
disciple reads the Greek linguistic icon /B<,Ø:"/and
assigns personhood to this icon as in causing the icon to represent a ghost, or
shade in hell, then the person (besides being foolish) cannot comprehend the
resurrection of the dead through the return of breath to the former breathing
person. When Odysseus, in his journey into the underworld (Book 11 of
Homer’s Odyssey), encounters
shades that he cannot hug but can keep from his blood offering with his sharp
sword, the shades do not seek the return of “breath” to again live.
They are not merely “sleeping” as Jesus said Lazarus was, or as He
said the daughter of the ruler was (Matt 9:24). Even the shade of the unburied
man killed falling off Circle’s roof (one of Odysseus’ men)
doesn’t ask for the return of the breath of life—and the body of this
man would have been as intact as Lazarus’ body was. Rather, the shades
are, from this pagan Greek perspective, the “life” of the person,
having recognizable shape but not intelligence or substance without the blood
of Odysseus’ sacrifice. And they are how most Christians perceive the
immortal soul to be, but with intelligence and awareness as Tiresias had after
the shade of this Theban prophet drank the blood of Odysseus’ sacrifice,
with the blood the souls of “Christians” drink being that of the
Lamb of God. Hellenistic
converts in the 1st-Century would have been steeped in the lore of
classical Greek paganism. They were not merely superstitious; they were
believers in human beings possessing immortal souls that went to be shades in
the underworld. They could not conceive of a human being not having an immortal
soul like that of Tiresias or of Achilles who told Odysseus that he would
rather be a slave of another man on earth than to rule the breathless dead
(11.556–58). And it is in the plural assignments of meaning to the single
linguistic icon /B<,Ø:"/that
causes problems for endtime disciples who have many more linguistic icons with
which to work than did early Greeks. To these early Greeks, the shade or
immortal soul of a person, the deep breath of the former person, and the wind
that moved the ship carrying Odysseus to the underworld were represented by the
single icon /B<,Ø:"/. Language-use
works because a visual image or a sound image produces a frame of references
that a reading community can assign to the image. But there is a limitation:
unless a referent is within the frame of the auditor, the referent cannot be
assigned by the auditor to the image. Thus, language-use conceals referents not
within the auditor’s frame from the auditor even though these referents
might be available to an auditor in a differing reading community. Therefore,
the endtime biblical scholar who does not know to assign the referent
“breath” or “breath of life” to the Greek icon /B<,Ø:"/,
translated into Latin as /spiritus/
and then into English as /spirit/,
cannot, even when encountering the oxymoron of a breathless shade, perceive the things of God. This scholar cannot
go through the open door set before the scholar, for the scholar doesn’t
see the door or its frame. In
his “Translator’s Introduction” to Augustine’s On Christian Doctrine, D. W. Robertson,
Jr., wrote, We do
not always realize today the extent to which the theology of Christianity was
at once a logical outgrowth of late classical thought and, at the same time, an
astonishingly brilliant fulfillment of the best traditions of ancient
philosophy as they extend from Pythagoras and Plato to Cicero and Varro.
Paganism, as a great classical scholar[5]
has said, “groped and staggered in the pursuit of an ideal concerning
which it could have only an obscure prescience. But when the message of the
gospel reached its best thinkers, they believed that they had finally attained
it in the flash of certainty which suddenly struck them.” The before Christ problem paganism’s
best thinkers could not overcome was how does a person know whether he or she
is “good enough” to go to heaven; what criteria allows a person to
escape being a breathless shade in
hell? This is the present problem of Islam, but a problem negated by the answer
that Christ forgives sin. By accepting Christ, a person can “know”
that he or she will be accepted into heaven. However, the Christ offered to pagan converts by early theologians was scoured
clean of its Jewish roots, of its legalism.
This Christ is not the promised
Messiah of Israel; this Christ never
lived, never drew breath, never become a life-giving spirit. This Christ is a Trojan horse constructed by
Greek philosophers as devious as Odysseus, the man of twists and turns, as in
darkness coming by twisting away from the sun—in this case the Son of
God. Yes, the Christendom of Hellenistic converts turned away from God, leaving
the crucified Body of Christ hanging dead on the tree. The
Apostle Paul wrote, What
shall we say then? Are we to continue in sin that grace may abound? By no
means! How can we who died to sin still live in it? Do you not know that all of
us who have been baptized into Christ Jesus were baptized into his death? We
were buried therefore with him by baptism into death, in order that, just as
Christ was raised from the dead by the glory of the Father, we too might walk
in newness of life. (Rom 6:1–4) Paul
establishes the correspondence that Jesus’ death at Note
the above: coming up out of the water—being lifted up by the person
performing the baptism—corresponds directly with Jesus’
resurrection after being three days and three nights in the heart of the earth.
The person who lifts the baptized convert from the water forms the lively
representative of the Father, who by His divine Breath lifted Jesus from the
dead. Therefore, when Paul adds, For
if we have been united with him [Jesus] in a death like his, we shall certainly
be united with him in a resurrection like his. We know that our old self was
crucified with him in order that the body of sin might be brought to nothing,
so we would no longer be enslaved in sin. For one who has died has been set
free from sin. Now if we have died with Christ, we believe that we will also
live with him. We know that Christ being raised from the dead will never die
again; death no longer has dominion over him. For the death he died he died to
sin, once for all, but the life he lives he lives to God. So you [Gentile
converts] also must consider yourselves dead to sin and alive to God in Christ
Jesus. (Rom 6:5–11) Paul
establishes correspondences that will seem to be the reverse image (mirror
image) of what Christendom teaches. A convert, following baptism, receives the
Spirit of God [B<,Ø:" 2,@Ø] in
an invisible manner as Jesus, following His baptism, received the Spirit of God
[B<,Ø:" 2,@Ø] in
a visible manner (as a dove). This receipt of the Spirit of God is analogous to
Jesus’ resurrection … but where does Jesus’ three and a half
year ministry—between when He was baptized and when He was
resurrected—fit into this model? Is there a period of time between when
the convert “dies” in the baptismal font and when the convert
receives the Spirit of God and everlasting life like Jesus has? With the
antecedent (Jesus), three and a half years separate baptism and resurrection.
In the antetype model, three and a half days separate death and resurrection.
And with converts, a spiritual journey of faith equivalent to Abraham’s
physical journey of faith separates leaving Babylon (Ur of the Chaldeans) and
entering God’s rest (the Promised Land of Canaan). The suggestion of
Scripture is that this journey takes a passage of time. Jesus’
ministry begins in Galilee, from where no prophet was to come (John 7:52), and
His ministry ends in Jerusalem before the leaders of the temple—Jesus
personally makes a physical journey analogous to the patriarch Abraham’s
journey from Canaan into Egypt and back, then makes a spiritual journey
analogous to Abraham’s journey by going from being a prophet in Galilee
to being the Lamb of God in Jerusalem. Jesus’ physical journey takes
approximately three and a half years; His spiritual journey takes three and a
half years. And disciples must make a similar spiritual journey that will take
the disciple from living as a son of disobedience [from being a citizen of
spiritual However,
the journey of faith that every convert must make to become a disciple is not
time-linked, but is made in the timeless heavenly realm where the born of
Spirit son of God has life through receipt of the earnest of the Holy Spirit
… have we not just argued ourselves into a corner? Let us consider this matter
carefully. Who
will leave These
first disciples did not receive birth by Spirit until Jesus breathed on ten of
them and said, “‘Receive the Holy Spirit [B<,Ø:" –(4@<]’”
(John 20:22), on the afternoon of the day He was resurrected. They were only
body [soma—Fä:"] and
shallow (natural) breath [psuche—RLP¬<]
when Jesus sent them out two by two (Matt 10:28). After receiving the Holy
Spirit, disciples are deep breath (from receiving the Spirit of God) and
natural breath and their fleshly bodies; disciples are B<,Ø:" 6"Â º RLP¬ 6"Â JÎ Fä:" (1
Thess 5:23). Whereas
the first disciples followed Jesus for three and a half years after being
chosen by the Father but before being born of Spirit, a person at the end of
the age will not leave the world prior to being drawn by the Father through the
Father giving to the person the earnest of His Spirit, or in the vernacular, a
puff of his divine Breath, enough though to bestow spiritual life to the person
… Gentiles are not Israelites until after they have been drawn by the
Father. Gentiles [those of “the nations”] have no interest in God
until after the Father places that interest in them by drawing them from the
world. Therefore, the journey of faith that endtime converts must
make—the journey that corresponds to Jesus’ first disciples
following Him from But
the person who does not make this journey remains in spiritual Moab, where
under the second covenant (Deut 29:1) life and death are placed before every
Israelite (Deut 30:15–19), and no Moabite will enter into the kingdom.
Ruth, a natural Moabite, journeyed into Judea, where she married into Now,
consider, a person from the nations
[a Gentile] must, after coming to believe in Christ, make a journey of faith
from disobedience to obedience, but the natural Jew, reared in an Obedient
household, must make a journey of faith that leads to professing that Jesus is
Lord and believing that the Father raised Jesus from the dead—and make
this journey while remaining obedient to the Law. It will take a comparable
amount of faith from this natural Jew to profess that Jesus is Lord as it takes
a Gentile to keep the commandments. Both will have made equivalent journeys of
faith. It
does a natural Jew no good to profess that Jesus is Lord, then proceed to live
as a lawless Gentile. To live as Jesus lived the natural Jew will continue to
live as an Observant Jew without emphasis being placed on extra-Scriptural
traditions, not necessarily though abandoning these traditions. The Apostle
Paul had Timothy circumcised after the Jerusalem Conference for Timothy’s
uncircumcision would have been a stumbling block when proclaiming the gospel in
synagogues; plus, Paul paid the expenses for four men under a vow when he
purified himself at the temple. So traditions that are not contrary to
Scripture do not have to be abandoned, but too many traditions are contrary so
the practice of the church of God has been to abandon all traditions and start
over, making new traditions that have the same inherent problems as abandoned
traditions for sin and death continue to dwell in the flesh of every person
until the second Passover liberation of Israel occurs. An
endtime disciple is only drawn from this world through receiving the earnest of
the Spirit of God [B<,Ø:" 2,@Ø].
Everything is raised a hierarchal level following Jesus’ death and
resurrection. Baptism becomes death. Receiving the Spirit of God equates with
resurrection from death. Thus, spiritual birth (being born again) is not enough
to be judged worthy of being glorified. Spiritual birth merely makes a former
son of disobedience like an Israelite was in Jesus’ day. The greater Christian
Church becomes the spiritual equivalent to the nation of The
leaders of the greater Christian Church would kill Jesus if He were to come as
a man today, for He would denounce them as hypocrites, lawless vipers,
Satan’s seed, and blind teachers. But Jesus will not come again as a man,
but as the Messiah, when many shall be the slain of the Lord (Isa 66:16).
Rather, Jesus will work through His visible two witnesses, who are two human
beings [like Moses and Elijah were] who have been entrusted with the use of
God’s divine Breath to call forth drought as Elijah called forth the
drought in King Ahab’s day, and to turn waters into blood as Moses turned
the waters of Egypt into blood. These two, who have been described in earlier
writings as being like Moses and Aaron, will see “Aaron” having
powers like Elijah had when he slew the 450 prophets of Baal. Once the second
Passover occurs, it will be this “Aaron” who interacts with the kings
[Presidents] of this world as Elijah interacted with Ahab. This
“Aaron” will not, though, be the last Elijah, but rather, the
spokesman for the witness who functions as Moses functioned during the Exodus
following the first Passover. In
the early centuries of the Christian era, conciliar Christianity wrenched the
Body of Christ from the tree where it hung dead, then buried this Body in a
“tell” of disbelief where it awaited resurrection for 1200 years
… as a remnant of Israel left physical Babylon after seventy years to
rebuild the house of God in present day Jerusalem, a remnant of spiritual
Israel left spiritual Babylon to rebuild the spiritual house of God in heavenly
Jerusalem after twelve centuries (325 CE to 1525 CE). But the last Elijah takes
three tries to return life to the spiritually dead Body of Christ as the first
Elijah took three tries to return life to the son of the widow of Zarephath.
Judaism has traditionally taught that the widow’s son was the prophet
Jonah, and this teaching holds up typologically. The
corner from which our argument must escape is a son of disobedience is not of
Israel until born of Spirit, but in order for this now former son of
disobedience to die spiritually this person must lose life given through
receipt of the divine Breath of God. But if this person loses life coming from
the Breath of God, this person is no longer be of Israel; plus, to lose this
life prior to judgments being revealed would be to reveal a person’s
judgment ahead of time. ·
Spiritual birth through receiving the earnest of the
divine Breath of God is necessary to cause a person to seek the Father and the
Son. ·
Every person in this era of the Gentiles who
comes to God by faith must be drawn by God from this world, with this drawing
being through receiving the earnest of His divine Breath. ·
Once a person has been born of Spirit, the person
will retain this second life until judgments are revealed. Then the evildoer
will experience the second death, being cast into the lake of fire. ·
In order for the spiritual Body of Christ to die
as His physical body died, the spiritual Body must be separated from God as
physical ·
When God delivered the Church into the hand of
the Roman Emperor Constantine at the Council of Nicea (ca 325 CE), the Body of
Christ was dead; it was separated from God and saw only the face of the
Adversary. 1. When
Emperor Hadrian outlawed the practices of Judaism (ca 135 CE), the Body of
Christ was spiritually dead. 2. Thus,
what occurs at the Council of Nicea is the burial of the Body of Christ so that
this Body is no longer in public view or on public display. The
son of God whom God has delivered into death through separation from God
retains the parakletos, the spirit of
truth that now functions as a witness against this son of God in a like manner
to how the testimony of the Gospels functions as a witness against this
disciple. Thus, it is this parakletos
that keeps lawless sons of God—those whom the Father and/or the Son have
delivered into death before judgments are revealed—thinking about Christ
Jesus when they have been delivered into the hand of Satan for the destruction
of the flesh so that the spirit might be saved when judgments are revealed. In
effect, the parakletos becomes the
binding spirit or agent that keeps the Body of Christ from falling into dust
until the Body is resurrected from death through empowerment by the Holy Spirit
at the second Passover liberation of And
as the Book of Deuteronomy was the witness against the nation of Israel that
crossed the River Jordan on the 10th day of Abib, the Book of
Deuteronomy is the witness against the nation of Israel liberated from sin and
death at the endtime second Passover. The
corner which initially seems like a trap was breeched when Andreas Fischer led
a small following of Believers into Sabbath observance in the 16th-Century. Paul
said that the Father who raised Jesus from the dead will give life to the
mortal bodies of disciples though His Breath that dwells in
disciples—Jesus said that as the Father raises the dead and gives them
life, so also the Son gives life to whom He will (John 5:21)—so the giving life to mortal bodies that Paul referenced
in his epistle to the Romans is not these mortal bodies putting on immortality,
but raising these mortal bodies who are physically living but spiritually dead
sons of disobedience from “the dead” by giving them life though
receiving His Breath to dwell in them. And every Breath that comes from the
Father is holy, and as such is a B<,Ø:" –(4@<. It is
the stepping up one level in a theological hierarchy that has confused and
confounded endtime scholars; for as seen in the “P” creation
account, succeeding days bring about higher taxonomical levels, with the
“waters” of the second day becoming dry land and then vegetation on
the third day. The first disciples are taxonomically the waters above the
firmament. Endtime disciples walk on dry land as they follow Moses, who did not
walk on water as Jesus did; for every endtime disciple will have been called
while in spiritual There
is no love for the Father or the Son when the person practices lawlessness, and
every person who attempts to enter God’s rest on the following day does
so from unbelief that becomes disobedience when acted upon. 7. The Body of Christ actually
died in the 1st-Century when a second generation of converts did not
make journeys of faith, but remained where they were theologically. Death is,
as Protestant theologians have argued, separation from God—but this
pertains only until judgments are revealed. That is the kicker: when judgments
are revealed, death is being cast into the lake of fire that Jesus will bring
with Him when He comes as the Messiah. And in this realm where change is
mandated by the passage of time, being cast into the lake of fire will cause
that which has life, even spiritual life, to utterly be consumed by this
otherworldly fire. There
have been ministers in the church of God who argued that angels cannot die,
that Satan cannot die, that God cannot kill what He created … why
can’t He? If He gave life, why can’t He take that life? What is to
stop Him? The
timelessness of the heavenly realm dictates that the presence of life and the
absence of life as incompatible states cannot coexist together; thus, all that
has life in the heavenly realm has everlasting life that cannot be lost. But
when cast into outer darkness, when cast into time, one moment changes into the
next moment, and in the transition between moments, life can be lost so that
which had life in the previous moment will not have life in the next moment.
Death is sudden and spiritual death is permanent. That particular life no
longer exists, and will never again exist. So the lake of fire is not an
under-heated rotisserie that is capable of melting plastic but not hot enough
to consume utterly a person or an angel. Rather, heavenly fire in this realm
consumes everything. But
before judgments are revealed, death is for spiritual entities separation from
God of the type experienced by Jesus when He was made sin on the cross at
Calvary: “And about the ninth hour Jesus cried out with a loud voice,
saying, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my
God, why have you forsaken me?’” (Matt 27:46). Unfortunately, the
lawless do not realize that God has forsaken them, for they never knew God.
Thus, the lawless merrily pursue their affairs in spiritual Eternal
life is possession of life in the timeless heavenly realm. It is nothing more;
nor is it anything less. It comes from receiving life via receipt of the divine
Breath of God [B<,Ø:" 2,@Ø],
and it needs a “container” in which it can be housed. It needs a
tent of flesh or a tent of spirit, and it is here where the lack of words
conveying things in the heavenly realm hinders communication: Paul wrote, For
we know that if the tent [house of the
tabernacle—@Æ6\" J@Ø F6Z<@LH],
which is our earthly home, is destroyed, we have a building of God [@Æ6@*@:¬< ¦6 2,@Ø], a
house [@Æ6\"<] not
made with hands, eternal in the heavens. For in this tent we groan, longing to
put on our heavenly dwelling, if indeed by putting it on we may not be found
naked. For while we are still in this tent, we groan, being burdened—not
that we would be unclothed, but that we would be further clothed, so that what
is mortal may be swallowed up by life. He who has prepared us for this very
thing is God, who has given us the Spirit as a guarantee. (2 Cor 5:1–5) Paul
separates the “consciousness” or self-awareness of a person from
the person’s fleshly body, and says that this consciousness is clothed or
housed now in a building that is of the tabernacle, this
“tabernacle,” now, being a larger building of many rooms. Thus,
there is a commonality of humankind that ultimately states that all men are one
with the first Adam, and are not separate entities … if all men [and
women] are one with the first Adam, each dwelling in a house of this tabernacle, and if disciples are to be one with
Christ Jesus and with the Father (John 17:21–22), and if in the
Father’s house there are many rooms (John 14:2), then the Father’s
house [@Æ6\‘] is
like the tabernacle of which each
person is a separate house but part of one building. Humankind forms one
tabernacle or building. God forms one house or building. Disciples will put on
“rooms” [:@<"Â] or
dwellings that are like the tents of flesh in which disciples now temporarily
dwell. God
is one, for He is the Father’s house. Humankind
is one, for all people are houses in the
tabernacle of the first Adam. When
disciples are further clothed so that they will not be found naked, they will
“dwell” in the house of the Father as they presently dwell in the
tabernacle of the first Adam—they will be separate dwellings in a common
house, the temple of God. One temple; one God; many rooms or dwellings, each
like a house in the tabernacle of the first Adam, and here is additional
scriptural support for disciples being called sons of God, and for disciples
being one with God as younger siblings to Christ Jesus. Many
are called, but few will be chosen; for the
chosen, the Elect, will be like Christ Jesus, who is one with the Father
and the First of the firstborn sons of God. And again, it is not blasphemy for
the son to proclaim that he is a son; whereas it is blasphemy for the servant
to proclaim that he is a son. Thus, for a servant, an anointed cherub, to say,
“‘I will make myself like the Most High’” (Isa 14:14),
this servant blasphemes God. The
Apostle Paul wrote, But
when the fullness of time had come, God sent forth his Son, born of woman, born
under the law, to redeem those who were under the law, so that we might receive
adoption as sons. And because you are sons, God has sent the Spirit of His Son
[B<,Ø:" J@Ø LÊ@Ø]
into our hearts, crying, “Abba! Father!” So you are no longer a
slave, but a son, and if a son, then an heir through God. (Gal 4:4–7) It is
blasphemous for those Christian theologians dwelling in spiritual Babylon to
claim that they will be God, created to be like God, in His image and after His
likeness; created as a “dwelling” or room in the house of the
Father—and they have the good sense not to claim that they will be like
God. Of course, they don’t know what they will be like other than they
will be in heaven as shades like those shades Odysseus kept away from his blood
sacrifice with his sharp sword were in hell. They are, themselves, characters
in their own fictional stories about God. Sin
is the transgression of the law; sin is lawlessness (1 John 3:4). Sin is
attempting to enter into God’s rest on the 8th day, Sunday, a
day about which God has said nothing. The sin of Jeroboam that caused the
demise of the house of From
love for But
the “oil” and the “wine,” the processed fruits of Listen
to those preachers in Babylon who find in Paul’s epistles, and especially
in Galatians, scriptural support for their lawlessness—then read what
Peter says, And
count the patience of our Lord as salvation, just as our beloved brother Paul
also wrote to you according to the wisdom given him, as he does in all his
letters when he speaks in them of these matters. There are some things in them
that are hard to understand, which the ignorant and unstable twist to their own
destruction, as they do the other Scriptures. You therefore, beloved, knowing
this beforehand, take care that you are
not carried away with the error of lawless people and lose your own stability.
(2 Pet 3:15–17 emphasis added) Yes,
take care that you are not carried away with the error of lawless theologians,
who as fat sheep, push aside and shoulder the lean sheep, those disciples who
are not blessed with the abundance of this world, but with knowledge of God.
God will judge between the fat sheep and the lean sheep (Ezek 34:20), and He
will rescue His flock, bringing His flock into His house where they will dwell
forever as sons. * * * [1] Of the six days of the “P” creation
account, only about the second day does God not say that it was good; so
contextually, the second day differs from every other day. [2] The cloven tongues of fire that were seen along
with the Breath of God being heard on Pentecost represents, in type, the two
baptisms of the earth which Jesus administers (Matt 3:11). So it is not the
Holy Spirit that is seen as fire, but the fire that falls on the earth (as fire
fell on [3]Elohim ends with the Hebrew “Mem,” as the regular plural of eloah. [4] Although Moses does not cross the |