Water & Fire 2006:
Initially partially e-published as
the Sukkot 2006 Seminar Series for the
“J” is to “P” as Stone is to Spirit
Modern scholarship noticed that the creation account of Genesis
chapter 1:1 through chapter 2:3 differed in order and in focus from a second
creation account that ran from Genesis chapter 2:4 through to the end of
chapter two. The first creation account [the so-called “P” account]
ended with the Sabbath; its focus seemed to be the seven day week cycle. The
second creation account [the so-called “J” account] seemed to end
with the institution of marriage; its focus seemed to be centered on the
relationships human beings have with the world in which they live. And because
the order of creation differed radically, with adam [lower case
“a”] created last in the “P” account and with Adam [upper case “A”]
created first in the “J” account, modern scholars rejected the
traditionally held belief that the creation of humankind in the image of Elohim, male and female (Gen 1:27),
referred to the creation of Adam and Eve (Gen 2:21-24); that the
“J” account chronologically followed the “P” account.
Modern scholars deduced that both creation accounts were myths; that the two
accounts had separate origins; that Moses had written neither; that the
“P” account was written post-Babylonian captivity; that the
“J” account was older in origin and probably from the Northern
Kingdom before it was taken captive by
All of the above was quite a bit to deduce when the keel of Christianity has traditionally been the infallibility of Scripture: if the first chapters of Genesis are myths of not particularly great antiquity, then the Bible is a collection of human writings that lack the profundity of being the Word of God. Human beings can live their lives how best they see fit, with acceptance of ethnic diversity as an obtainable heaven. Death, now, becomes something to be avoided; for with death, life ends. There is no more anything. And if only these modern scholars could convince militant extremists (that would return humankind to the 7th-Century CE if they could) of how wrong religious fundamentalism is, then humanitarianism would usher in a utopian era of peace and harmony, good vibrations and green living.
Before proceeding, what modern
scholarship has been unable to ascertain or to appreciate is the unity of
Scripture, which reaches across inscribed text to shadow and foreshadow living
texts that have inscribed their own history and their own stories without
awareness of what they were recording. The relationship disclosed between wind
[B<,L:"], human breath [B<,L:"], and divine Breath [A<,L:" U(4@<] is the relationship that is seen in
Scripture between the man Adam, the man Jesus, and the glorified Father and
Son; and between the man Israel, the nation Israel, and glorified saints. The
One such relationship could well be
coincidental. Two or three such relationships could be, likewise, coincidental
although the probability for coincidence has greatly diminished. But where
everything recorded in Scripture becomes a copy and type of perceivable,
metaphysical phenomena, coincidence is no longer a viable explanation for why one
event among many has been inscribed and another event has not been; for much
more occurred to the patriarchs and to the nation of Israel than is recorded in
Scripture. There are, in one place, four hundred plus missing years. Why?
Because the books of the Maccabees are not of the same literary quality as
Samuel, Kings, or Chronicles? No, not at all. The books of the Maccabees do not
form the shadow of how the spiritual Sons of Light, lead by Christ Jesus, will
break the reign of the spiritual king of the North over heavenly
Traditionally, biblical scholars have been historians and anthropologists first, then literary readers of Scripture. They have not understood the literary complexity of Scripture. Their thoughts are not usually organized in metaphoric and metonymic representations, but in tangible objects. Therefore, they are as blind men trying to describe an elephant, with this elephant caged in literary tropes, in the recorded figurative language Jesus uttered so that the prophecy of Isaiah would continued to be fulfilled by all those who have not been born of Spirit (Matt 13:11-15).
A cop-out? Saying that only those
who have been born of Spirit can understand the literary tropes used to convey
knowledge of another dimension to human beings unable to enter that dimension?
How can the existence of that dimension be proven? How much must be accepted on
faith? Everything? Including the new clothes of the emperor? Or can a
reasonable person, even if not born of Spirit, perceive the logic that makes
Scripture true and the writings of other belief paradigms false? That
exclusiveness is the essence of Christianity—that only Christianity, not
even Judaism, possesses “the truth.” And it is this claim to the
exclusive possession of truth that scholars find most troubling, for the
historical trail that visible Christianity has left through the past two
millennia is anything but stellar. In fact, visible Christianity has made Christianity a hissing and curse in this
world. But in the exegesis paradigm of all Scripture being figurative speech,
the Body of Christ has been dead and buried, lifeless and concealed from sight
since sometime during the reign of Emperor Hadrian, if not before when
If the Body of Christ has been dead and buried, not visible for anyone to see, what then is visible Christianity?
Christianity is the belief paradigm of the disciples of Christ Jesus, who were Observant Jews that believed Jesus of Nazareth was the Christ, the son of the living God (Matt 16:16). All who are disciples of Jesus will walk in this world as their master and teacher walked (1 John 2:3-6), having love for one another and observing the commandments of God (all of them, including the Sabbath commandment) and delivering the speech-acts of their God and Father.
Can any scholar honestly say that a
religious schema that does not teach its adherents to keep the commandments is of
Christ Jesus? No scholar can. Instead, the scholar is forced to discuss the
evolution of the belief paradigm of the “Jesus Movement” as Greek
philosophers adopted “Christianity” and carried the name of Christ
into the far corners of the
Was this Jesus Movement a Trojan
horse? The work of a brilliant strategist, a man of twists and turns, a second
Odysseus, a spirit being like Odysseus, with his story told by a second Homer?
What a way for the Greeks, known for their intellect and for their deceit, to
The metaphors of The Odyssey, including Odysseus’
journey into the underworld, serves as a transparent overlay of the dogmas of
the Universal Church, an overlay that when peeled away discloses the secular
success of Greek philosophers. What Ptolemaic beauty and mystery could not take
from Caesar, Greek theologians won from later Caesars.
Is it too much for modern scholars
to grasp, the concept of war fought with ideals, where military hardware is an
actual hindrance to victory? It shouldn’t be, for many of today’s
scholars were Vietnam War protesters.
When Satan and his angels are cast
into time (Rev 12:9-10) halfway through the seven endtime years, the third part
of humankind will be born of Spirit when the kingdom of this world becomes the
kingdom of the Father and His Son (Rev 11:15; Dan 7:9-14). This third part will
be led by the empowered remnant of the resurrected Body of Christ as Joshua and
Caleb led the children of the wilderness into the Promised Land (this remnant
keeps the commandments and has the spirit of prophecy – cf. Rev 12:17; Rev 19:10). And as Joshua
and Caleb led Israel to military success against the kings of Canaan, this
remnant will lead the third part of humankind to victory against Satan and his
angels, only the victory will be won in the minds and hearts of human beings
who prevail by physically enduring to the end without taking the mark of the
beast, the mark of death, the tattoo of the Cross. As Palestinian youth with
rocks cannot prevail against Israeli helicopter gunships, and as Iraqi
insurgents with AK-47s cannot prevail against tanks, lazar-guided munitions,
daisy-cutters and carpet bombing, human beings born of Spirit cannot physically
prevail against an arch-angel who has been cast from heaven. However, when cast
from heaven, Satan, the king of then-fallen spiritual Babylon, will receive the
mind of a man as Nebuchadnezzar, king of physical Babylon, received the mind of
a beast for seven years (Satan’s seven years are the last three and a
half years of the Tribulation, then the short while that he is loosed after the
thousand years). The remnant will have the mind of Christ Jesus; Satan will
have the mind of a man. The remnant will mentally defeat Satan in as lopsided
of victory as was Joshua’s defeat of the Canaanite kings. So it is in
this present era—post
In the past, scholars have only been
able to see the surface inscriptions that comprise Holy Writ. Thus, because
meaning must be assigned to words, and because these scholars deny the divinity
of Scripture, Moses is discredited. Babylonian epic poetry is elevated. And
otherwise intelligent men (and women) make some of the least informed
observations imaginable about what they can neither “read” nor
understand. Oh, to maintain their credibility among themselves, they sift
through clay shards and papyrus fragments, find inscriptions that seem
precursors to Moses, assign to these inscriptions very early dates, assign to
the Genesis creation accounts late dates, then loudly proclaim, Ah hah! Look here, and salute their
scholarship that will pass away within a generation or two even if Christ Jesus
doesn’t return in the near future. They have been educated unto unbelief,
and they can renew neither repentance nor faith if they ever had any. They, who
should be teachers, have been mentally defeated by the Adversary, who offered
them “knowledge” instead the kingdoms of this world. They accepted
this “knowledge,” thereby proving that they are poor beggars who
could have struck a much better deal with the devil if they had not been so
quick to escape from Moses, their accuser (cf.
John 5:45; Deu 31:26-29) … this is really the reason why Moses must be
discredited. He wrote of Christ Jesus, to whom all judgment belongs. If the
books of Moses are the works of men, then the basis for judgment also becomes
the works of men. “Goodness” now equates with doing those things
that bring peace and harmony to this world while it is still ruled by the
prince of disobedience. Religion ceases to be about rebellion against
disobedience to God, and becomes instead the acceptance of human diversity,
advocacy for the fundamental equality of human beings, promotion of the
democratic rights of every person, teaching that there are many paths to
heaven. Faith that was for Paul a gift from God becomes the faith of a person
in some power higher than him or herself, with the prince of this world the
recipient of that faith. It is no wonder that even after the second Passover,
then after a fourth of humankind is given over to Death, then after a third of
remaining humanity is killed when the four angels are loosed—it is no
wonder that the rest of humankind will not “give up worshiping
demons” (Rev 9:20). The prince of this world has thoroughly discredited
Moses, a man who talked with God and with whom God made a covenant (Exod 34:28)
that are “the ten words,” the Decalogue.
This was not a covenant for which Moses served as the mediator, but a covenant
made with Moses and with
A Sinai covenant, a second Sinai
covenant, a Moab covenant, a second Moab covenant—the Law of Moses is not
a single covenant made once with Israel, but a journey into God’s rest, a
journey that has the common denominator of the Ten Commandments. God did not
permit Moses to enter into the Promised Land, His rest (from Ps 95:10-11); yet
God gave to Moses “rest” (Exod 33:14), with this rest coming in the
form of seeing the glory of God from a cleft in the rock, a glory that caused
Moses to place a veil over his face except when he spoke to God or spoke to the
people in the name of God (Exod 34:29-35). And “Moses assembled all the
congregation of the people of
The writer of Hebrews grasps this correspondence between the Promised Land of Judea, the weekly Sabbath, and entering into the presence of God. But visible Christianity left Sabbath observance early in its history. When it left, the Body of Christ was concealed by that mystery of lawlessness. And Greek philosophers, sensing the means by which the Roman emperor cult could be defeated, constructed an intellectual Trojan horse which would command the worship of even the Emperor.
Centuries after the defeat of
The “P” creation account [Gen 1:1-2:3] is written in tightly structured Hebraic poetry, and perhaps the finest poetry that has been written in Hebrew.
A generally unrecognized, at least by non-poets, attribute of all poetry—including Homer’s Iliad and Odyssey—is that the focus of poetry is the word, not that which is represented by words. The mimetic meanings assigned to the words of the poem are, at best, of secondary importance.
The focus of poetry is the artifact of words (that which has been created by a construction of words) rather than what the artifact represents. Again, the focus is the “word,” not what the word mimetically represents. In Christian iconology, the expression the Word has come to represent the Logos, who entered His creation as the man Jesus of Nazareth (John 1:1-2, 14). He (1,@H) came to His own people as His Son, His only Son (John 3:16), but His people rejected Him. So while much could be made of poetry’s focus being on the word, with the repetitive structure of Hebraic poetry presenting first the object then the icon [in Peircean semiotics], doing so could miss the point that the Logos was to the Most High (1,@<) as Aaron was to Moses, the Christological relationship that has been concealed by the creation. This relationship is visible but concealed through how the Hebrew reading community has traditionally read both the Hebraic icon, Elohim, the regular plural of Eloah, and the Tetragrammaton YHWH, which deconstructs to the radical /YH/ or Yah, and /WH/, with the glottal stop [/H/] representing separate Breaths as revealed in Romans 8, verses 9 and 11. Thus, in the manner that Moses was like God to Aaron (Exod 4:16), with the natural brothers Aaron and Moses forming one entity as if they were married [i.e., in which two become one] when confronting Pharaoh and leading Israel, the Most High is God to Yah even though they are both God in the icons Elohim and YHWH, where two are one. And this relationship of two being one is what the Apostle John disclosed in his gospel, for this is what the man Jesus came to reveal to His disciples.
Semiotics as employed by linguistics of the
Trinitarian Christianity has assigned personhood to the object, to the icon, and to the interpretant, with the three “persons” composing one deity in a schema like a tri-part Venn diagram, which actually has seven positions when counting the overlaps … sounds logical? It should. Those ancient Greeks took pride in their construction of the Trojan horse.
John, however, said that the Logos was Theos (John
1:2), making both the same, but different from Theon, with this difference expressed in grammatical case endings.
Thus, John established the basis for Binitarian Christianity, which argues that
the linguistic object for the icon /God/ is plural, but dual not triune prior
to the creation of the universe, and plural but dual not triune following the
creation of the universe, and most importantly, singular not plural when Theos entered His creation as the man
Jesus. Only one God then existed,
with this God being the one who
raised Jesus from the dead. This God
was previously unknown to
In the prayer Jesus made shortly before He was
taken, He asked that the glory He had previous to His human birth be returned
(John 17:5). He wasn’t praying to Himself, but to His God, the one He
entered His creation as His Son to reveal to selected individuals, not to all
of the world … the “Christianity” of Christ Jesus is not
democratic even though God is not a respecter of persons, an oxymoronic
contradiction that ancient Greeks ignored when constructing their Roman horse. They had the luxury of
ignoring this apparent contradiction for Jesus had said that the
Another oxymoronic contradiction? Dead but alive,
living without food and drink? The grave represents that period when disciples
are dead but live without consciousness, without food, without drink. They live
in a manner foreshadowed by physical sleep, when the flesh rests but the mind
dreams. The Body of Christ was dead as a human being is dead in sleep, or as
Moses was “dead” but alive with God throughout the two periods when
he fasted forty days and forty nights while on the mountain with God. Elijah,
likewise, fasted forty days and nights while on the mountain with God: forty is
a number of significance, the number representing death. Thus, what is seen in
Scripture is that Jesus’ first disciples were with Jesus—that is they
were crucified with Jesus—for forty days following Jesus breathing on
these first disciples and saying, “Receive the Holy Spirit” (John
20:22). They then waited ten days before they were “baptized” or
immersed in the Holy Spirit [A<,L:" U(4@<] which sounded like wind [B<,L:"] but appeared like tongues of fire. John the
Baptist said that he baptized in water for repentance, but the one to come
would baptize in the Holy Spirit and with fire (Matt 3:11). And what is seen on
that day of Pentecost following
But the first disciples went though a ten day period when they were without Christ Jesus.
The physical body of the man Jesus went without food or drink for forty days, a period of sufficient duration that the human body would die from dehydration if not supernaturally sustained as if resurrected; a period representing death followed by resurrection. Thus, what is seen in Matthew’s Gospel is Jesus being baptized (with baptism by water representing death), followed almost immediately by Jesus fasting forty days and forty nights, the period that represents the death of the Body of Christ. Individual death followed by collective death, with disciples to be resurrected from both.
The forty days and nights period is followed by Jesus’ earthly ministry, which forms the shadow and copy of the works of the two witnesses during the first 1260 days of the seven endtime years. These two witnesses emerge from the dead Body of Christ as Jesus emerged from the temptation of Satan—the dead Body of Christ has spiritual safety in its lack of divine Breath, for Satan cannot tempt that which is not alive. Therefore, the generations of “Christians” who comprise the lawless Church were never born of Spirit and had no life but that which came from the first Adam. Only to those who loved God and kept the commandments, all of them, was the Spirit given—and it was given under the terms of demonstrated obedience by faith, the terms of the Moab covenant as mediated by Moses even though the mediator has been Christ Jesus since He was with His first disciples for those forty days. And this is what those Greeks who constructed their Roman horse never understood: with God, there is no partiality. The faith of Abraham becomes the benchmark for the faith of disciples, with every disciple expected to make a journey of faith equivalent to the physical journey Abraham made. The meekness (as in breaking a horse and making it “meek”) of Moses becomes the benchmark for the meekness of disciples, with every disciple expected to keep covenant with God as Moses kept covenant with God—“meekness” means being transformed into a useable instrument of God, the instrument through which God will construct His people. No lawlessness, no usurpation of authority, no exultation of self is permitted. God lifts those whom He wants exulted. He then backs up those whom He has raised up with demonstrable power by having them deliver His speech-acts in this world.
Returning to assignment of linguistic objects to icons, the relationship between dual objects for the icon /God/ and the use of linguistic case endings to distinguish between Theos and Theon is a relationship akin to marriage in which two are one. In marriage, two are one, but they are still two, with one in a subordinate position to the other. Marriages between two equals do not work, as evidenced by the high divorce rate in Western culture. One must voluntarily become subordinate to the other, which does not make the subordinate one inferior. Jesus washed the feet of His first disciples, and after doing so, He said that a bondservant is not greater than his [or her] master, with the implication standing that the master does more for the bondservant than the bondservant does for the master; for the one who serves the most is greatest. This, however, takes a moment for the human imagination to grasp: there is nothing any disciple can do for God that approaches what the Father does for disciples when He gives them spiritual life through giving them His divine Breath. Disciples can use what formerly had life and what presently has life to support and to serve themselves; but disciples are not able to bestow “life” upon what is not alive and has never had life although human beings are coming close to bestowing upon lifeless silicon chips intelligence of the sort associated with living entities. Therefore, the one who bestowed physical life to non-living red mud is greater than the mud, thereby making Theos greater than anything within His creation. But when Theos entered His creation as the man Jesus, the Father [Theon] bestowed upon the living man Jesus spiritual life in the form of His divine Breath descending as a dove, thereby making the Father greater than the man Jesus, who when judgments are revealed, either will or will not bestow immortality to the perishable fleshly body of the disciples, making Jesus greater than the glorified disciple through giving a spiritual body to the spiritual life that was given by the Father. Thus, Jesus will always be greater than his glorified younger siblings, but He will also always be less that the Father who raised Him from the dead.
The above subordination of Theos to Theon was seen in the marriage relationship and in the relationship of Aaron to Moses. Both Theos & Theon are God. Either can be the object assigned to the English icon. Both are correctly assigned as objects to the icon /God/; for when Philip asked Jesus to show the disciples the Father (John 14:8), Jesus’ answer that whoever had seen Him had seen the Father disclosed a hard link between the plural objects of the icon /God/ that had one looking like the other even when one was born of flesh and was visibly subordinate to the other.
God has a face, hands, body; God looks like what Daniel saw when he saw the Ancient of Days; God looks like what John the Revelator saw when he was in vision on the Lord’s day. The Holy Spirit, however, sounds like the wind when physically audible, and looks like tongues of fire when physically visible. The Holy Spirit does not look or sound like “God.” Therefore, any assignment of personhood to this interpretant, this element of Thirdness, is not of God, either Father or Son, both of whom are God, but of the Roman horse that learned Greeks used to defeat Roman emperor-worship and thereby capture the Empire for Greece.
The Holy Spirit as divine Breath [A<,L:" U(4@<] functions to reveal the Father and the Son in a way similar to how deep human breath [B<,L:"] produces commanding utterances as in shouting instructions.
Because Scripture is presented in figurative language and because Scripture is not a straight forward presentation of thought, explication of Scripture can be neither straightforward nor presented in a standard academic format no matter how much the desire is to do so. The essence of the heavenly realm is timelessness, where all activity occurs in the same unchanging moment. Thus, when explicating this simultaneously occurring activity that has been transcribed in metaphors bumping against metaphors and metonymic expressions, the subject matter of a paper must be continually retrieved as if the subject were a duck drifting in a narrative current and the writer were a hunting dog.
Because of Hebraic poetry’s inherent structure of doubling, of presenting ideas in thought couplets with the first presentation representing darkness, the natural world, the community, the hand, and with the second presentation of the same idea representing light, the spiritual world, the individual, the heart—with both presentations being part of the one artifact whose focus is not the thing but the artifice—narrative distance and representational distance is achieved, creating a stair step relationship, with the highest tread being spiritual, a godly desire inside the heart, the words of Yah concerning salvation, or as in the latter Psalms of David, the revelation that the Tetragrammaton YHWH represented two deities, with Yah being the one the seventy elders saw atop Mount Sinai.
The above is easy to write and easy to read without grasping that the two presentations of the same thought is directly analogous to two being one as in a man and his wife, or as in Moses and Aaron, or as in Theon & Theos. Now, when it is understood that the focus of poetic discourse is not the mimetic representation of the discourse but the discourse itself, with the mimetic representation serving as the shadow of the discourse, the auditor should grasp that in Hebraic poetic discourse, the auditor encounters a two-squared situation that produces four levels of meaning, with linguistics objects assigned at each of these four levels to the icons presented in the discourse. These linguistic objects will have, between themselves, a taxonomical hierarchal relationship that can be seen in the great chain of life, with plants being below animals which are below human beings which are below God. Below plants is the dry land, and below the dry land is the sea, and below the sea is undefined nothingness. Therefore, in Hebraic poetic discourse which has four levels of representation inherently present at all times, every gap or step up in the discourse would add four additional levels of representation.
Now, since the “P” creation account is presented in perhaps the finest poetic discourse ever written in Hebrew, with this discourse structured in alphabetical order which should have pointed readers to a different focus than the words’ mimetic representations [regardless of whom the account’s author is or when it was initially written or rewritten], the obviously apparent focus of this creation account isn’t the physical creation, but the account.
Shall we rest here? Perhaps the better question is, Can the Roman horse be ridden? It is the horse and cart through which Creationist Studies threatens to enter the compromised American educational system that has, within the past century, embraced humanism, environmental studies, and cultural diversity as modern forms of urban atheism. Why not add corruption to that which has already been corrupted with other sets of myths? Giddy-up, go! The Greeks are coming, the Greeks are coming!
The same sort of questions can be asked by endtime disciples as Jesus asked of the Pharisees: if the alphabetical focus of the “P” account is the ephemeral nature of words rather than the thinginess of water, land, seed-bearing trees, fish, birds, beasts, men, then the account is not about that which is represented on the page or in the scroll, but what is represented in the mind. And if it is (and it is), then is this an account of an ex nihilo creation?
Christian Creationists will argue that the “P” account is the infallible record of an ex nihilo creation. And they, like wild cattle scenting water, will stampede the apologist who stands between them and teaching this creation account in the public school system.
Is the known universe a young universe? Yes, it is, a statement that can be substantiated by the decay of dark matter that results in the expansion of the universe with all quadrants having a background temperature of three degrees Kelvin.
Was Jesus a man, the Adoni of Psalm 110:1? Yes, He was. But does the passage from the Psalm prove that Jesus was fully God in the flesh as Trinitarian Christianity has used the passage for centuries? No! It does not. What the Psalm establishes is that the Messiah would come as a man, a human lord, who would become a high priest after the order of Melchizedek.
Likewise, the “P” creation account is about a young earth, but this account does not establish that the earth was created in six days; for the “P” creation account is not about and has never been about the physical creation of the world.
In English, Genesis 1:1 reads, “In the beginning, God created the heavens and the earth.” What part of the heavens is not created in this first verse? What part of the earth is not created? Is any of either not created, not finished?
The “J” creation account [Gen 2:4-25] begins, in verse,
These are the generations
Of the heavens and the earth when they were created
In the day that the Lord God made the earth and the heavens (2:4 emphasis added).
In the day, one day? Six days? How long did it take for YHWH Elohim to create the Tzimtzum and then to created the cosmos inside this void? Looking from inside backwards what is seen is a sudden creation, a Big Bang, a rupture or fissure in heaven that starts at one point and develops as if a living thing.
Question, is in the day an open time period that does not close until darkness returns? If so, is this day regulated by the setting of the sun? Evening doesn’t occur until after Adam and his wife eat of the Tree of Knowledge. So what is to be made of in the day?
Following the first giving of the Decalogue, the Lord, addressing the importance of Israel keeping the weekly Sabbath, told Moses, ‘“It [the Sabbath] is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed’” (Exod 31:17). This statement seems unambiguous: Genesis’ opening lines, “In the beginning,” occupy six days. And what’s seen is the physical creation concealing that which is spiritual.
The six apparent days of the “P”
creation account—from the first day through the sixth day—are
assumed to be the six days referenced by the Lord [YHWH] after
That which is spiritual has been openly set before
And even if our gospel is veiled, it is veiled only to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God…For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Cor 4:3-6 emphasis added)
gospel has been concealed by the things that are from those who are perishing
because of their lawlessness; for where does God say, Let light shine from darkness, with this light being Christ Jesus?
Does He not say this in Genesis 1:3? Indeed, He does. Therefore, the light that
comes from darkness—the light that establishes the first day—is not
the afterglow of a Big Bang, but the coming of Christ Jesus as the Son of Theos. In the “P” account, the
dark portion of the first day began with rebellion against God and continued
until Theos entered His creation as
His only Son, the man Jesus of Nazareth. Then when Jesus died on the Cross at
Paul’s gospel rejected? Yes, it was rejected by Pharisees, rejected by rabbinical Judaism, rejected by the constructionists building the Roman horse. It was concealed from the spiritual nation when the Body of Christ lived, for even the Body rebelled against God as Israel rebelled against the Lord under Samuel, demanding a king like other nations had—and through rebellion, through lawlessness, the Body died spiritually.
What appears to have happened is that the spiritual
nation of Israel became a vassal of Caesar in the model of God sending natural
Israel into Babylonian captivity, with God sending the spiritual nation into
captivity in spiritual Babylon, where most of this second nation of Israel
remains to this day, the bondservants of the Adversary.
The above discloses an important concept that
cannot be escaped: the Body of Christ as the Body of the Son of Man is to rule
with its Head, Christ Jesus, when the single kingdom of this world becomes the
kingdom of the Father and His Son (Rev 11:15; Dan 7:9-14). If any part of this
Body participates in the governance of this world before time, this part usurps
authority by making a covenant with the prince of this world. The Body of
Christ is to remain separated from this world and its prince until the court of
the Ancient of Days strips away the dominion it gave to “
The logic for disciples to be Separatists was perhaps more evident to the Radical Reformers who were closer to that extended period when Greeks ruled through the guise of the Roman horse. Since the authority of the Roman and Greek churches was given, by the prince of this world, to secular entities [i.e., kings and democratic coalitions], disciples have not as easily seen the necessity of separating themselves from civil governance just as disciples (with few exceptions) no longer see any need for women to cover. The Amish appear quaint—interesting but odd—to modern disciples, whereas the Amish, along with a few conservative Mennonite sects, are all that remain of when the last Elijah first lay over the Body of Christ to resurrect it from death (see Chapter Four for additional discussion of the resurrection of the Body).
The man Jesus of Nazareth came as the last Adam, a life-giving spirit (1 Cor 15:45). The first Adam was a type of the last Adam (Rom 5:14), just as the glorified Jesus is a priest forever after the order of Melchizidek, the type of whom the glorified Jesus now is (cf. Ps 110:4; Heb 5:6; 6:20; 7:1-22). This Melchizidek came as His Son, His only; so it is right that this Melchizidek’s presence in Scripture conceals from those who are blinded by unbelief the perfection attained by the Cross, perfection that the Levitical priesthood could not obtain through the blood of bulls and goats. And in obtaining this perfection, the type vanishes as Scripture will when the void passes away, but the reality resides at the right hand of the Most High forever.
All that is written on the hides of lambs, on
copper scrolls, on paper, in binary codes will pass away. Only epistles written
on the hearts of men, not with ink but with the soft Breath of God will endure,
will escape this bottomless void; only what is written in the Book of Life will
be read when fire closes the Tzimtzum
opened by rebellion. These words will not survive except as they cause human
beings to repent of their lawlessness, turn to God, and by faith mentally
journey to spiritual Judea where the person will keep the precepts of the Law,
believing that Jesus is Lord and that the Father raised Him from the dead. This
journey, this profession of belief, this faith will be counted as
righteousness. This faith will cleanse the heart, permitting the heart to be
spiritually circumcised. This spiritual circumcision causes the person to be of
* * *
©2007 Homer Kizer. All rights reserved.
"Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."
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