In any discussion of what the New Testament teaches
about a subject, those individuals participating in the discussion must grasp concepts
more basic than when an offering is to be collected. And the most basic concept
of Christianity is that Christ Jesus is the last Adam (1 Co & R0m ). As there was a first
Adam, made alive through the receipt of physical breath from Elohim
[singular in usage] (Gen 2:7), there is a last Adam, who fulfilled all
righteousness by receiving the divine Breath
of His Father [Pneuma ’Agion] in
the form of a dove that descended and remained on Him (Matt -17).
From a wound in the side of the first Adam, the first Eve was
created when Elohim
[singular] took a rib, the bone and flesh of Adam, and created the woman:
Adam said of this woman that the two should become one flesh (Gen 2:24),
not one spirit or one soul.
From a wound in the side of the last Adam (John ) after physical breath had left the man Jesus and
only divine Breath [Pneuma ’Agion]
remained, the last Eve was created when the glorified Jesus breathed on ten of His disciples
and said, “Receive the Holy Spirit [Pneuma ’Agion]” (John ). Thus, through receipt of the Holy Spirit, Jesus
and His disciples became one spirit in a way analogous to how Adam became
one flesh with Eve. But Jesus is one with the invisible new creature born
of Spirit into the tent of flesh of the old creature, not with the tent of
God presented the first Eve to the first Adam when God awaken
Adam from a deep sleep (Gen -22).
The glorified Jesus presented the last Eve to Himself on the same
day that the Father resurrected Jesus from the dead—and Jesus is God [Theos] as
the Father is God [Theon]
(John 1:1-2). Thus, God presented the last Eve to the last Adam as God had
presented the first Eve to the first Adam.
The Church does not begin on that day of Pentecost
fifty days after the Resurrection, but before sundown on the day of the
Resurrection. The Church begins with the Resurrection when the last Adam and
the last Eve are joined by being of one Spirit, the divine Breath [Pneuma ’Agion] of
God, in the same way that the first Adam and first Eve were one flesh. The
Christian Church begins with the waving (and acceptance) of the first sheaf of
the early barley harvest before God, with the remainder of this harvest of
firstfruits to be gathered to God in the resurrection at the Advent of Christ.
The Christian Church is both the last Eve and the firstfruits of
God, with Christ Jesus being the first of the firstfruits as well as the
last Adam. The Christian Church does not exist apart from Christ Jesus,
who is its uncovered Head.
The resurrection of Jesus is scripturally celebrated or
commemorated by the Wave Sheaf Offering (Lev -11, 14). The
harvest of firstfruits could not begin until the Sheaf was accepted by
God; the Church could not begin until Jesus was accepted by the Father.
And the harvest began (i.e., the Church began) on the same day that Jesus
On that day of Pentecost
following Calvary, the day commemorating completing the harvest of firstfruits,
the last Eve (arguably, firstfruits grown to maturity during the forty days the
glorified Jesus was with His disciples) was visibly filled or empowered by
the Holy Spirit [Pneuma ’Agion] in
the same way that a human male might fill his wife, thereby causing the wife to
give birth to children.
The harvest of firstfruits doesn’t begin with Pentecost, but
concludes with the endtime reality of Pentecost, the Advent of Christ,
when Jesus baptizes the world with the Holy Spirit (Matt ).
Thus, the empowerment of disciples with the Holy Spirit in Acts
chapter 2 forms the visible, physical shadow of the invisible, spiritual
empowerment of all humankind (Joel 2:28) when the kingdom of the world
becomes the kingdom of the Father and the Son (Rev 11:15, with Dan
What happened in Acts 2 bears to the endtime pouring out of the
divine Breath of God the same
relationship as the first Adam bore to the last Adam.
The Church doesn’t begin in Acts chapter 2,
but in John chapter 20. It is always a serious theological mistake to teach
that the Christian Church begins on
Pentecost. The Church [the last Adam
and the last Eve, together] gives birth to physically circumcised sons, who by
faith in Jesus believed that God had raised Him from the dead, thus causing
their physical circumcision to be counted as spiritual circumcision (Rom
2:25-29) in a manner analogous to ten of the Apostles believing that God had
raised Jesus from the dead by them being assembled together in the closed room.
The Church doesn’t begin without a
Head or without a Body, and is never without Head and Body. So there can be no
Head without a Body for fifty days.
There is one measure of
faith for the Head and for the Body of the Son of Man: Jesus had to believe
that His Father would raise Him from the dead (John -24). To be assembled
together the afternoon of the day of the Wave Sheaf Offering—and Thomas was not
with the ten, for he did not believe—Jesus’ disciples had to believe that their
Father had raised Jesus from the dead, thereby accepting Jesus as the first of
the firstfruits. Likewise, on Pentecost (so far the Christ, Head and Body, has
been the reality of the two commanded assemblies commemorating the early barley
harvest), the three thousand circumcised Jews from sixteen or more nations had
to believe that God raised Jesus from the dead. And every disciple since has
had to believe that God raised Jesus from the dead (Rom 10:9).
There is one standard for
the Head with the same standard for the Body, now cloaked in the garment of
Christ’s righteousness, just as there was one law in Israel for the Circumcised
and for the Uncircumcised. There weren’t two standards, one for the Jew and one
for the Greek. Nor does the Apostle Paul teach that two standards exist in the
New Testament Church. Indeed, Paul teaches that the uncircumcised man who keeps
the precepts of the law will have his uncircumcision
counted as circumcision, for physical circumcision does not cause an Israelite
to be circumcised since under the new covenant circumcision is a matter of the
heart, by the Spirit, not by the letter (Rom 2:26-29). Under the new covenant,
the law is not abolished (Matt ), but moves inward to be
written on tablets of flesh (Jer 31:33 & Heb ). Therefore, the law
written on two stone tablets bears to the law written on the heart and mind the
same comparative relationship as the first Adam had to the last Adam—the same
relationship as the visible empowerment of disciples on the day of Pentecost
following Calvary has to the invisible endtime liberation of humankind from
bondage to sin and death. And the first Adam died; the last Adam was not shackled
by death, but became a life-giving spirit. Thus, the law written on stone
tablets [the old written code] was abolished, but this same law written on
tablets of flesh became the life-giving spiritual covenant.
If the Law were abolished, there would be no need for Grace—no
need for disciples to put on the garment of Christ Jesus’ righteousness,
no need for the Law of Christ which is the covenant of Christ.
The covenant God made with Israel on the day when [the Lord] took them by the hand to bring them out
from Egypt (Heb 8:9) bears to the covenant made with the house of Israel after those days (v. 10) when the law is written on
hearts and minds the same relationship as the first Adam bore to the last
The primary concept necessary to understand Scripture is that in
all things, the visible reveals the invisible (Rom ) and the physical precedes the spiritual (1Co ). Thus, the second covenant mediated by Moses (Deu 29:1) forms the lively shadow of the new covenant
mediated by Christ Jesus. The law of Christ is the spiritual reality of
the law written in the Book of Deuteronomy, and it is this law that stands
as the accuser of every Israelite (John , with Deu 31:26-27).
Disciples are made
righteous through faith, not through the law, with this righteousness coming by
disciples beginning to keep the law (Deu 30:1-2) that
will lead to righteousness if pursued by faith (Rom 9:31-32)—a subtle
distinction? Not really, for every work of the flesh is at best as a menstrual
rag to God. It is the faith required to attempt to keep the precepts of the law
that is counted as righteousness. And it is through one faith [not many faiths]
that begins with the patriarch Abraham when he left home and kin to journey to Judea that righteousness
The faith of Abraham
extends through Isaac, who willingly allowed his human father to offer him as a
sacrifice to God, a sacrifice that lived because of the wild ram God provided
as a substitute. The Apostle Paul identified disciples with Isaac…disciples
live by faith that Jesus died as their sin offering.
By faith, Abraham left home and kin and journeyed to Canaan, a
Promised Land, and it is this faith that is counted to Abraham as
righteousness (Heb 11:8, with Rom 4:3 & Gen 15:6), not the faith that
allowed Abraham to offer Isaac to God.
By faith, Abraham without the
old written code did by nature what the law of God required, thus
showing that the work of the law was written on his heart (Gen 26:5, with
Rom 2:14-15). Abraham physically journeyed into the geographical land that
represents God’s rest (Ps 95:10-11, with Heb ).
The argument against Christians observing the
Sabbath will inevitably have its protagonists saying that neither Israel in Egypt, nor Abraham, Isaac, and
Jacob kept the Sabbath; for the Sabbath commandment first appears in the Decalogue. The countering argument of
Sabbatarians will have them pointing back to what the Lord told the patriarch
Isaac about his father, Abraham—that Abraham kept God’s laws (again Gen 26:5). Then
a dispute about words will ensue, with exactly what is meant by commandments and ordinances debated. And both debaters miss the point central to the
issue: Abraham physically dwelt in God’s rest after returning from Egypt, the representation of
sin. But Abraham dwelt by faith in this land, and dwelt as a stranger, for he was looking forward to the city whose
designer and builder is God (Heb ).
Again, Abraham dwelt in the geographical representation of God’s
This geographical rest cannot be entered on the following day
(Num -41). It can only be
entered while the promise of entering still stands (Heb 4:1).
Unbelief prevents entering God’s rest (Num & Heb ).
Because the rest into which Joshua lead Israel was only a type of
the rest of God (Heb 4:8), but not the rest of God, another day is spoken
This other day is the diminutive form of the latter rest of God
(Heb 4:9), and this diminutive form is the seventh day (v. 10).
Thus, the geography of Judea forms the visible
representation of the Sabbath, bearing one to the other the same
relationship that the first Adam bore to the man Jesus of Nazareth.
The Sabbath, now, bears to the heavenly rest of God the same
relationship as the physical man Jesus bore to the glorified Christ Jesus.
Thus, the Sabbath is for born-of-Spirit disciples what Judea was for Abraham; so
the physically circumcised Israelite having the law and dwelling in Judea forms the lively
shadow of the Christian, who,
with the law written on his or her heart, keeps the Sabbath.
Therefore, when Abraham journeyed to the Promised Land, Abraham
journeyed to the Sabbath, and by faith, dwelt in the Sabbath as he
anticipated the coming of the Jerusalem from above. Likewise, the Christian observing the
Sabbath anticipates the coming of the heavenly Jerusalem.
It was Abraham’s faith that caused him to dwell in
the geographical representation of the Sabbath that is counted to him as
righteousness, not his faith that caused him to willingly offer his son Isaac,
for whom he had waited and from whom his offspring would come, as a sacrifice
to God. And it is unbelief that will cause a physical or spiritual Israelite to
fail to enter into that rest of God, with this failing to enter being the same
sort of disobedience that caused God to slay the nation that left Egypt as He
would slay a man (Heb 4:11, with Num 14:15). Failure to keep the Sabbath is
failure to enter into God’s rest—and this failure comes from lack of faith,
from unbelief. This failure is sin, the wages of which is death.
Again, there is one
measure of faith required for both the Head and the Body of the Son of Man:
when Jesus had fasted forty days and forty nights and was hungry, the Adversary
came to Him and tempted Him by telling Jesus to command stones to become loaves
of bread, for this is possible with the Son of God who from clay [stone ground
into flour] formed the first man—and from this first man would come the Bread
of Life, the last Adam, the first sheaf of the firstfruits, that early barley
harvest of the Promised Land. Thus, disciples become bread (Lev 23:15-17, 20-21)
when ground into fine flour, mixed with the oil of the Holy Spirit, and baked
in the resurrection to glory on that future day of Pentecost when the Head
returns. And only on this Advent day of Pentecost will the bread offered to God
be made from leavened dough, for the Body of Christ contains sin covered by the
righteousness of Christ, with this sin, like yeast, to be killed in the fire
through which disciples will pass when being glorified or baked.
It is not enough for
disciples, the Body of Christ and likewise tempted by the devil as Jesus was
tempted, to live by Bread alone; it is not enough to have faith in Jesus being
the Son of God. Disciples are to live by every word that comes from the mouth
of God (Matt 4:4, from Deu 8:3). The Body of Christ cannot dismiss
every word of God from Moses through that day of Pentecost following Calvary and still live! Why any disciple will
think that he or she can is beyond the scope of logic or faith, and can only
come from rebellion against God, this rebellion coming from believing the that
old tempter, Satan the devil.
Not all barley wherever
it could be grown was waved before God. Only the barley grown in the Promised
Land, and having ripened between Passover and Pentecost formed the visible,
physical representation of Christ, Head and Body, waved before God and accepted
by God on the first two of three resurrections [i.e., the Resurrection of
Christ and the resurrection of firstfruits—the great White Throne Judgment
forms the third resurrection]. Thus, barley grown in Egypt or in Babylonia was not waved before
God—and if not waved, the barley would not be considered for acceptance by God.
Therefore, between Sinai and Calvary, Gentiles were separated from God by geography represented
by the circumcision of the flesh according to the covenant made with Abraham
and coming through Isaac, Jacob, and the letter of the law. But this barrier of
circumcision made with hands was abolished (Eph -16).
Geography as a spiritual barrier was abolished at Calvary, this geography
including the flesh of humankind made from the dust of the earth.
Gentiles could come to Christ regardless of where they lived, regardless
of the status of their flesh, for they were to become citizens of the Jerusalem that is above this
world. They were not, however, to remain citizens of Babylon, for no one can
serve two masters.
Earthly Jerusalem bears to the
heavenly Jerusalem the same
relationship as the first Adam bore to the glorified last Adam.
Earthly Babylon bore to spiritual Babylon the same relationship
as earthly Jerusalem bears to heavenly Jerusalem—the same relationship as
King Nebuchadnezzar bore to Satan the devil (Isa
As God delivered physically circumcised Israelites in earthly Jerusalem into the hand of
King Nebuchadnezzar, God delivered spiritually circumcised Israelites into
the hand of Satan for similar reasons why the Apostle Paul commanded the
saints at Corinth to deliver a
disciple to Satan (1Co 5:5).
The lawlessness of physically circumcised Israelites (Ezek chap
20) forms the visible representation of the invisible lawlessness of
spiritually circumcised Israelites, with God giving to natural Israel
statutes by which Israel could not live, statutes that caused Israel to
burn their firstborn (vv. 25-26)
forming the visible representation of the invisible statutes delivered to
the spiritual nation.
God has no written commandment or statute to
worship on the 8th-day, Sunday. No visible commandment exists. Yet,
the spiritual nation of Israel keeps this invisible
commandment with such diligence that a disciple would believe that the
commandment came from God—and it has. Because of the lawlessness of the holy natural
nation, God gave to Israel statutes that commanded the nation to persist in its
lawlessness, and because of the lawlessness of the spiritual nation, God gave
to this holy nation spiritual statutes that were analogous to the endtime great
delusion He will send over those disciples who do not love the truth (2Thess
2:11-12). And the statute that causes the spiritual nation to burn its
firstborns in the lake of fire is, guess what, Sunday worship.
The barley grown in
spiritual Judea between Passover and Pentecost is the harvest of
firstfruits that will be waved before God, with Christ Jesus being the corner
and cap stones of the house of God built in heavenly Jerusalem. Babylonian barley, the
grain of Babylon, a spiritual location,
will not be accepted by God even when waved on Pentecost. Only barley that
retains its Judean roots through keeping the precepts of the law will be
accepted, regardless of where grown.
As circumcision moved
from the flesh of a man descended from the patriarchs to the heart of a
disciple (Rom -29), the location of the barley grown to be waved
before God moved from the geography of Judean hillsides to that portion of
space-time represented by the Sabbath. Thus, with disciples, Babylonian barley
becomes baptized, endtime sons of God who attempt to enter God’s rest on the
following day, the 8th day, with this command to worship on Sunday
entering Christianity early in the 4th-Century. These disciples will
not be waved before God on that Advent day of Pentecost, for Jesus never knew
them (Matt -23 & 25:12). They did not enter into His rest
on the Sabbath, so how would He recognize them as younger siblings? Their faith
will not be counted to them for righteousness—they will have sold their
birthright for a crust of bread as Esau sold his for a bowl of lentils. They
will constitute the hated son that, today, struggles in the womb of the last
Eve as Esau struggled with Jacob.
Christ Jesus is the
reality of the wild ram sacrificed by the patriarch Abraham, with this ram not
found just anywhere but on the mountains of Moriah
where the Lord will be seen, where the Lord will provide (Gen 22:14).
This mountain of the Lord is not in Babylonia, or in Egypt, or in Assyria. It is where Israel saw the Lord (Ex
24:9-10); it is where disciples are drawn from the world by the Father (John ) and given to Christ
Jesus to become the many that are called (Matt ). But of the many, only
a few will enter into God’s rest. Of those who saw the Lord, only Joshua (Ex
24:13) entered into God’s rest. And in typology, Joshua represents the seven
pair of clean animals that enter the Ark to cross from one age to the next,
these seven pair of clean animals also representing the seven named churches
that are together in the Lord’s day, not a day of the week but when the kingdom
of the world becomes the kingdom of the Father and His Son.
Christ Jesus as the Logos is seen at Sinai where the seventy
saw the Lord. Christ Jesus began His earthly ministry in Galilee; thus, from Sinai to Galilee, the Lamb of God is seen
in Scripture (i.e., between the Decalogue
delivered from atop Mount Sinai and Jesus’ Sermon on the Mount, Sinai’s spiritual
equivalent). These are the checkpoints from which Israelites enter God’s
rest—from one or from both, with faith required to continue on to the Jerusalem above. And the disciple
who attempts to sneak around these checkpoints fools no one.
It is a shame that the Christian Church doesn’t realize that
God delivered to it the spiritual reality of the curse given to the first Eve
after she ate forbidden fruit: the desire of the Church is Christ Jesus, her husband, and she will have pain in
childbearing, this childbearing being the Tribulation. And as the first Eve was
driven from the garden of God, the Church was driven from the garden of God, with only a remnant
allowed back in, this remnant having the faith of the patriarch Abraham whose
righteousness comes from leaving home and kin and going to the land that served
as the geographical representation of God’s rest. Today, the faith that is
counted as righteousness will have disciples keeping the Sabbaths of God. If a
disciple lacks this faith, the disciple will remain in Babylon where he or she lives
under ordinances and statutes given by God to cause the nation to die because
of its lawlessness.
The hated son that today
struggles in the womb of the last Eve attempts to enter God’s rest on the 8th-day.
The loved son whom the hated son will kill or attempt to kill keeps the
Sabbaths of God. And all arguments by this hated son merely demonstrate that he
is a man of the fields and not of the heavenly city, with the worst of these
arguments being that Sunday is not the Christian
Sabbath but simply a day given to disciples on which to worship God. Let
the disciple who makes this argument stand in the streets of modern Baghdad and deny that he or she
is in ancient Babylonia.
The circumcised nation
that left Egypt could not enter into
God’s rest because of its unbelief. Yet this nation acknowledged its sin before
God, and attempted to enter in the following day. It could not. Nor will those
disciples who become part of the great falling away be allowed to repent—a
great delusion will come over them, and they will not be allowed to enter into
Therefore, while this
promise of entering into God’s rest still stands, enter in if God will allow
you to cleanse yourself (2Tim ), thereby transforming
yourself from what is dishonorable into a vessel for honorable use. Let those
who will argue for worshipping on the 8th-day continue in their
filth (), doing evil and calling it good.