Sukkot 2006: Port
Seminar Paper #4
Fourth in the Series Titled
Concealed In the Tzimtzum:
“J” is to “P” as Stone is to Spirit
A Native American, at the time of European contact, was reluctant to tell a stranger his or her name; for possession of a name conveys power over that which is named … the concept seems too overtly superstitious to warrant serious discussion by Christians; yet, the so-called “J” creation account says, “So out of the ground the Lord God formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name” (Gen 2:19). This “J” account doesn’t give dominion over these living creatures to the man although dominion has been assumed from language found in the so-called “P” account (Gen 1:26). Thus, a source for the superstitions of Native Americans can be found in Scripture, if the “J” account chronologically follows the “P” account. Fortunately, it doesn’t.
Two centuries ago, modern biblical scholars noticed that two irreconcilable creation accounts are present in Genesis chapters one and two. Critics generally believe that the first account, the so-called “P” account of chapter one, was written by a 6th-Century BCE priestly writer, who depended upon a much older tradition. The account is in, perhaps, the finest Hebraic poetry ever produced; the account is a literary masterpiece that, unfortunately, cannot be decently reproduced in English. It is a tightly structured poem, with a seven-day structure, and in this account, God creates a world order as perceived by human beings.
Critics find a second creation account beginning in Genesis 2:4 and continuing through the end of the chapter. This is the so-called “J” account, which modern scholarship contends is folklore, and is an older account from the land of Ephraim that reflects God in human terms, dealing primarily with humanity and ending with the institution of marriage. The contention of this paper is that this “J” account does not end with marriage, but continues on through the end of chapter four. The contention of this paper is that, typologically, Scripture is written in narrative units that, in the Old Testament, extend from one passage of genealogy to the next passage of genealogy; that these narrative units are the foundational building blocks of Scripture; that these narrative units build upon each other in a manner analogous to a camera zooming in on a subject; that the second or “J” creation account metaphorically represents the beginning and end of the Church in this present evil age. Therefore, the mythic qualities of the account are not philosophically problematic, for the account forms a mimetic representation of history that functions as prophecy.
The Apostle Paul says that what is sown as a natural body is raised from death as a spiritual body; that if there is a natural body that there also is a spiritual body; that as the first Adam came as a living being, the last Adam came as a life-giving spirit (1 Cor 15:44-45). He also said that the first Adam was a type of the last Adam (Rom 5:14). So the basis for taking meaning from Scripture through typological exegesis was established by the Apostle Paul.
Scripture primarily addresses how a matter begins
and how it ends. The four gospels address the beginning of Jesus’ earthly
pre-Calvary ministry and its end at
The above presents a small concept that has been lost: Scripture records Jesus’ earthly ministry in the four gospels. These three and a half years precede the giving of the Holy Spirit to the Elect, the ekklesia [ekkljsia], and these three and a half years form the visible copy and shadow of the last three and a half years when the 144,000 virgins follow Christ wherever He goes (Rev 14:1-5). These last three and a half years follow when the Holy Spirit has been poured out upon all flesh, thereby abolishing the “specialness” of being born of Spirit. The entirety of the “Church era” exists in the lacunae between the beginning and the end, the first three and a half years and the last three and a half years. The Church ends halfway through the seven endtime years—and this is a declaratory statement sure to bring controversy. But the linguistic object usually assigned to the icon ekklesia is that of an assembly of called-out persons, of being made separate from this world [but not physically separated], of being made special and different. When Babylon, the present single kingdom of this world, falls and the kingdom of this world becomes the kingdom of the Father and the Son (Rev 11:15), the world from which disciples of Christ Jesus have been drawn (John 6:44) or called-from will no longer exist. The present prince of this world will no longer be the prince of the power of the air: Satan and his angels will be cast into time (Rev 12:9-10), and as a cat cast into water, he will be striking out at everyone.
When the single kingdom of this world becomes the kingdom of the Father and of His Christ (the prophecy concerning this transfer of power is given by Daniel — Dan 7:9-14), three and a half years of tribulation remain to occur. But because Satan is now inside of time, he cannot broadcast as the prince of the power of thought. Rather, Christ Jesus will have become the prince this world (He will not yet have come as King of kings and Lord of lords). And He will be busy leading the 144,000 spiritual virgins [i.e., Observant Jews of the twelve named tribes who, by faith, were born empowered by the Holy Spirit during the first half of the seven endtime years—they are virgins because they had no spiritual life prior to their demonstrated obedience, so they had/have no sin in the heavenly realm for which they need a covering; they received spiritual birth under the terms of the second covenant, as mediated by Moses (Deu chap 29-32)]. But the Holy Spirit will be poured out on all flesh (Joel 2:28) so no power vacuum will exist: all of humankind will be born of Spirit, and born empowered by, or filled with the Holy Spirit when the kingdom of this world becomes the kingdom of the Father and His Christ.
When cast from
heaven, Satan will come as the true Antichrist, but he will come with the mind
of a man just as the physical king of
As a cautionary note: the person born empowered by the Holy Spirit has no covering of Grace, nor needs this covering. Therefore, the person born empowered by the Holy Spirit who takes sin back inside him or herself will have taken the mark of death [i.e., the mark of the beast, the tattoo of the Cross, chi xi stigma] onto the person. This person will perish in the lake of fire when judgments are revealed.
Jesus’ parable of the ten virgins can now be understood: the kingdom of heaven is like ten virgins, each born of Spirit and born liberated from indwelling sin and death when the Holy Spirit is poured out on all flesh. But only five enter the wedding feast. The other five are denied in their judgment; for this second five did not redeem their time. They did not prepare themselves for the wedding. They took literally the good news that all who endure to the end shall be saved, not understanding either the icon phrase the end or what saved meant; so once they were born of Spirit, they did nothing but endure until Christ came, expecting to be glorified upon His coming.
Again, the end occurs halfway through the seven endtime years, occurs when Jesus’ earthly ministry resumes through the 144,000 following Him wherever He leads, and being saved represents being liberated from sin and death through being empowered by the Holy Spirit. The half of humankind [5 of 10] born of Spirit and born liberated from sin and death that are denied entrance into the kingdom of heaven have not properly assigned meaning to the words of Jesus, and to the message delivered by the two witnesses through their 1260 day ministry. Therefore, the five did not grow spiritually. They did not prepare for glorification; they did not use well the time given. They needed more time when there was no more to be had, for time flows like oil, is consumed like oil, and spiritual life inside of “time” is light, with the use of the icon /light/ being assigned the object of /spiritual life/ beginning in the “P” creation account. The absence of spiritual life is represented by the icon /darkness/, which serves as a metaphor for death.
Jesus concluded His parable of the ten virgins by saying, ‘“Watch therefore, for you know neither the day nor the hour [of His coming]”’ (Matt 25:12). Luke records,
Being asked by the
Pharisees when the
The kingdom of God, which Jesus likened to the ten virgins, is not coming with physically observable signs, but was present among the Pharisees in the form of the man Jesus, who outwardly appeared as any other Jew of His day (Isa 53:2). The ten virgins, now, because Jesus likened them to the kingdom, will have Christ in them, His Spirit (Rom 8:9) and His mind … if the kingdom of God does not come with observable signs, if receiving the mind and Spirit of Jesus does not come with physical manifestations, then what meaning should be assigned to the continuation of what the physician records?
And [Jesus] said to the disciples, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them. For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. (Luke 17:22-24)
Who are the they that tell the Apostles to look here
or look there? Who would presume to usurp authority over the Apostles? Who
would look for observable signs? False apostles (2 Cor 11:13-15)? False
prophets, and prophecy pundits? Just as only one sign would be given that Jesus
was the prophesied son of David (Matt 12:38-41), only one sign will be given
that Jesus has come as the Messiah, that of the sky lighting up from one side
to the other. But in a “usual” assignment of meaning to words, this
would mean that the seven endtime years begin and proceed without observable
signs—and this is not correct! Remember, prior to
Luke continues his account of what Jesus said:
But first he [the Son of Man] must suffer many things and be rejected by this generation. Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fir and sulfur rained down from heaven and destroyed them all—so will it be on the day when the Son of Man is revealed. (Luke 17:25-30)
The choice of icons changes: instead of the coming of the kingdom of God, the icon phrase [as here translated into English] is /the Son of Man is revealed/, which could receive the Second Advent as its assignment of meaning, but shouldn’t for only the lightening up of the sky is the sign of the coming of the Messiah, not Noah [baptism by water] or Lot [baptism by fire] … between baptism by water and baptism by fire is baptism by Spirit (Matt 3:11), the out-pouring of the Holy Spirit on all flesh. So the icon phrase /revealing of the Son of Man/ should receive as its linguistic object the /baptism by Spirit/ that comes as prophesied by Joel, who adds that with this baptism by Spirit, foreshadowed by what happened on that day of Pentecost recorded in Acts chapter two, comes “wonders in the heavens and on earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the Lord comes” (Joel 2:30-31). So the coming of the day of the Lord pertains to baptism of the world with the divine Breath of God as if this Breath were wind—and even the day of the Lord begins with “darkness,” that period between when Satan is cast into time and comes as the Antichrist, and before fire comes from his belly (Ezek 28:18-19).
The heavenly signs
that did not occur on that day of Pentecost following
The model or
shadow established for receiving the Holy Spirit has Jesus, the last Adam,
creating the last Eve when He breathes on ten of His disciples and says,
“Receive the Holy Breath” (John 20:22). This is followed by the 120
being immersed in the Holy Spirit on that day of Pentecost following Calvary,
and followed by the household of Cornelius being immersed in the Holy Spirit
some period of time [possibly ten years] later, then followed by the twelve at
model for, or shadow of endtime, invisible baptisms by Spirit doesn’t
represent a singularity but a series, disciples should expect to see three differing
but similar immersions in Spirit. The first of these immersions will occur at a
second Passover liberation of
Because of the importance of not taking sin or lawlessness back inside oneself once liberated from indwelling sin and death, this liberation by the Holy Spirit [this baptism in the divine Breath of God] is marked by outward and unmistakable signs, thereby significantly distinguishing it from Jesus’ return as the Messiah for which only one sign will be given. The endtime immersion of human beings in the Holy Spirit will be invisible although young and old will prophesy when liberated from indwelling sin. And because this immersion is invisible, a person will not immediately realize what has happened; therefore, the signs that accompany this immersion in Spirit are spectacular and fearful. Again, they need to be, for the difference between taking sin back into oneself and enduring in faith is the difference between the lake of fire and everlasting life.
The verification that the heavenly signs denoting the immersion of the world in the Holy Breath of God does not mark the immediate return of Christ are also in Luke’s account of Jesus’ words:
On that day [when
the Son of Man is revealed], let the one who is on the housetop, with goods in
the house, not come down to take them away, and likewise let the one who is in
the field not turn back. Remember
bias tends to support a pre-millennial rapture … understand, translation
is an art form, for the translator chooses linguistic objects to assign the
icons of the first language, then assigns icons in the second language to the
objects he or she has chosen to assign to the icons of the first language.
Typology minimizes translation bias, because the assignment of meaning
isn’t dependent upon an icon here and one there, but upon the narrative
flow of a passage. Whereas grammatico-historical exegesis depends upon the
assignment of special-use objects to particular icons, usually by early
theologians, typological exegesis depends upon the assignment of rather common
objects to long passages of narrative by every generation of disciples. And
considering that early Church fellowships did not have a canonized New
Testament, but rather, some epistles, one or more of the gospels, and perhaps
other apologies—plus the Septuagint—meaning could not be taken by
grammatical exegesis, but had to be taken through traditions handed down from
the Apostles. So considering that all of
Returning to Jesus’ words as recorded by Luke, when the Son of Man is revealed, one person is taken while another is left … left to do what? Be devoured by vultures? And if left to be devoured, then the time frame under discussion is not the coming of the new heavens and earth as certain major Christian denominations teach [those that question or deny the validity of the book of Revelation], but a period when the fowls of the air remain and are satisfied with human flesh.
But return to
the revealing of the Son of Man being like it was in Noah’s day: for 120
years, Noah labored building the
Every person in
the region and probably far away would have heard about the construction of the
Ark. No ship that size could have been constructed in secret. A sign was being
given, but apparently no one believed that the sign had significance until the
waters came. Likewise, the two men/angels that came to Sodom in the evening
struck the men of the city that were about to take hold of Lot with blindness,
a significant sign that preceded fire coming down from heaven after Lot had
fled to Zoar. So most of the night and some hours of the morning passed between
when the two men struck those who would have taken Lot with blindness and when
fire actually rained down from heaven, a time period analogous to the 120 years
that the Ark was under construction … when humankind began to multiple
and God looked down and saw the wickedness of human beings, He said, ‘“My
Spirit shall not abide in man forever, for he is flesh: his days shall be 120
years”’ (Gen 6:3)—a human being’s days shall be the
length of time it took to build the Ark and bring death upon everyone, young
and old. The Spirit of God will not abide in flesh forever. In blindness,
humankind gropes through one long night before fire rains down from heaven.
From the safety of Zoar, Lot’s wife looked back at the fire and turned
into a pillar of salt; Abraham looked down toward Sodom and Gomorrah from the
safety of the hills (where the two men had wanted Lot to flee), and Abraham
beheld “the smoke of the land went up like the smoke of a furnace”
(Gen 19:28). He did not turn into salt; so it wasn’t looking at the
destruction that caused
Is the woman
grinding who is taken obedient or disobedient? Is the person in bed who is
taken obedient or disobedient? Jesus said to remember Lot’s
wife—what meaning should a disciple now assign to /taken/ when
In typological exegesis, the physical geography of this earth forms the visible image of the invisible mental topography of humankind. God’s Spirit in the flesh of a human being dwells as a sojourner. And it cannot long dwell in flesh commited to sin and the ways of this world. Thus, the Judean hill country becomes the visible representation of faith within obedience; whereas the valley floors of Judea held by Philistines and other non-Hebrew peoples [as well as the flat plains of Babylon and the flat delta lands of Egypt] form the visible representation of the things of this world, the desires of the flesh and the desires of the eyes and pride of possessions—of all that is not of the Father but of this world—inside and outside of Sabbath observance (Judea physically represents God’s rest, while Sabbath observance represents mentally entering into God’s rest).
The prophet Zechariah records,
Behold, a day is
coming for the Lord when … [the Lord] will gather all the nations against
The prophet Joel adds,
And it shall come to
pass that everyone who calls on the name of the Lord shall be saved. For in
John the Revelator adds,
And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. But the woman was given the two wings of the great eagle so that she might fly from the serpent [dragon] into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. The serpent [dragon] poured water like a river out of his mouth after the woman, to sweep her away with a flood. But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth. (Rev 12:13-16)
In the Song of Moses, Moses both recounts what happened and prophesies,
At the blast of your
nostrils [note: remember, the Spirit of God is the Breath of God, breathed from
His mouth and from his nostrils] the waters piled up; / the floods stood up in
a heap; / the deeps congealed in the heart of the sea. / The enemy said,
“I will pursue, I will overtake, / I have divided the spoil, my desire
shall have its fill of them. / I will draw my sword; my hand shall destroy
them.” / You blew with you wind; the sea covered them; / they sank like a
lead in the mighty waters. / Who is like you, O Lord, among the gods? / Who is
like you, majestic in holiness, / awesome in glorious deeds, doing wonders? /
You stretched out your right hand; / the
earth swallowed them. / You have led in your steadfast love the people whom
you have redeemed; / you have guided them by your strength to your holy abode.
/ The peoples have heard; they tremble; / pangs have seized the inhabitants of
Philista. / Now are the chiefs of
And back to John the Revelator:
Then I looked, and
Is the woman
grinding who was taken part of the half of
The problem of
translation bias should be apparent, for the assumption imbedded in the text is
that the one taken is somehow more righteous than the one left; for Lot was
taken from Sodom—but Abraham was left in the hills where he could watch
the valley cities burn. Jesus said to remember
For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and we will always be with the Lord. (1 Thess 4:15-17)
The signs in
the heaven that the prophet Joel describes and that are introduced by John the
Revelator [Rev chap 8] just prior to when the kingdom of this world becomes the
kingdom of the Father and His Christ (Rev 11:15) do not pertain to when Christ
Jesus returns … Jerusalem isn’t Armageddon. The armies that
And the subject of this section of the seminar paper continues to be the assignment of meaning to words; for the “P” creation account does not use any common assignment of linguistic objects to icons. Rather, because of the millennia old textual bias that the “P” account being a “literal” record of the events that occurred when God created the universe and all that is in it, or as some in rabbinical Judaism propose, six tellings of the record of events, the “P” account is perhaps the most misunderstood and poorly grasped narrative unit in all Scripture.
If Jesus’ words about the day when the Son of Man is revealed—i.e., made naked, or laid bare [Jesus is the uncovered Head of the Son of Man; the Church is the garmented or covered Body]—can be used to support a reading of both a post-millennial and a pre-millennial rapture, then Scripture itself cannot be used as a “proof text” for Christian doctrine … every text will support more than one reading, but will not support every reading. The Apostle Paul, in giving Timothy instructions about how to minister, said,
Remind them of these things, and charge them before God not to quarrel about words, which does not good, but only ruins the hearers. Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, who have severed from the truth, saying that the resurrection has already happened. They are upsetting the faith of some. But God’s firm foundation stands, bearing this seal: “The Lord knows who are his,” and “Let everyone who names the name of the Lord depart from iniquity [adikiav]” (2 Tim 2:14-19).
exegesis inevitably ends up as quarreling or disputing about words. But as Paul
wrote, the Lord knows those who are His. And the foregrounded doctrine of the
saints will have all who say they are of the Lord departing from
unrighteousness and wickedness. The Apostle John wrote, “And by this we
know that we have come to know him, if we keep his commandments. Whoever says
‘I know him’ but does not keep his commandments is a liar, and the
truth is not in him” (1 John 2:3-4) … His commandments are the ones
He uttered from atop
The angel told John the Revelator, ‘“Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy”’ (Rev 22:11). Filthy is the state of the evildoer as holy is the state of the one who does what is right. Unrighteousness is now a property of the filthy evildoer, the property of the one who has not departed from adilias, the property of the one who does not keep the commandments of God, the property of the one who leads disciples into ungodliness, the property of the one who will be denied by Jesus in the resurrection. The unrighteous are not the Lord’s, but belong to the prince of this world. And the unrighteous twist the epistles of Paul into justification for lawlessness (2 Pet 3:16-17); for they assign to the linguistic icons Paul inscribed negation of the laws of God. They are ignorant and unstable, but they are also popular. They teach what the disobedient want to hear. They teach an easy grace, and godly acceptance of sinners and sin. No truth is in them.
In the three plus centuries before the New Testament was canonized, Moses was squeezed from “Christianity,” as if removing the Law would nullify the accuser of the brethren (John 5:45-47) … the Elijah to come who will restore all things would not be needed if the Church had not gone awry and if the way of truth wasn’t in need of restoration. But this restoration will not be accepted if new Scripture is added to old, as the Mormons have done. Thus, that which is needed for the restoration must already be inscribed in Scripture itself. What is needed is a differing reading strategy for taking meaning from the text, since it is readers that assign meaning to the icons of Holy Writ.
Throughout the middle of the 20th-Century, Herbert Armstrong alienated many disciples by claiming that the true gospel hadn’t been preached for 1900 years: from 31 CE until 1931. His claim represents unabashed hubris, but he correctly observed that the teachings, practices, and traditions of the 4th-Century Church were not those of Christ Jesus or any of the first Apostles. Historically, evidence exists to show that from the days of Roman Emperor Hadrian on, the Church exchanged transgressing the commandments of God for a measure of physical security. The Church became comfortable in its lawlessness, with this lawlessness already evident but restrained while the Apostle Paul yet lived (2 Thess 2:7).
Consider what Paul writes in his second canonized epistle to the Thessalonians:
For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath [pneuma] of his mouth and bring to nothing by the appearance of his coming. (2:7-8)
These two verses cover the entire period of Christendom, from Paul’s day [already at work] to the Second Advent [the appearance of his coming]. And what is again seen is the application of “beginning” and “end.” For all of the period between the beginning and the end, the mystery of lawlessness has been at work, producing millions of lawless disciples covered by grace but hated by God. Yes, hated by God as Esau was hated by God (cf. Mal 1:3; Rom 9:6-13) but loved by his physical father Isaac (Gen 25:28). These lawless disciples are loved by the spiritual father, the prince of this world.
Those disciples who are physically minded cleave to the lawless Church, spurning fellowships that have not made themselves instruments of the prince of this world.
The mystery of lawlessness is not a hidden doctrine of some obscure sect. It is the principle teachings of today’s visible Christian Church.
Lawlessness is sin (1 John 3:4). Lawlessness means, literally, being without “law.” And the person who teaches that disciples do not have to live by the laws of God [the commandments—the Decalogue] teaches lawlessness, and will be denied in his or her judgment (Matt 7:21-23). So the mystery of lawlessness begins with the doctrinal position that keeping the commandments by faith is the “yoke of slavery” (Gal 5:1) [what’s at issue in Paul’s epistle to the Galatians is physical circumcision].
But Christ Jesus knows His own—and His own enter into God’s rest when the promise of entrance stands. “His own” do not attempt to enter on the following day as did the rejected Israelites in the wilderness of Paran, the home of Ishmael.
Since the focus of poetry is “words,” poetic language always conveys a dual message, the first being that which could be told in any form of mimetic language (i.e., language that seeks to imitate phenomena), and the second concerns the created artifice of the word selection (i.e., the poem itself). Thus, the Genesis creation account found in chapter one, itself, becomes two accounts in one, or better, the poetic abstract for a second creation foreshadowed by an earlier creation that is complete in the first verse. Said another way, the “P” creation account, by its poetic construction, is not a mimetic account of the creation of the natural world, nor purports to be, but is, rather, an account of a creation of the mind. The “P” account is about a mental creation. And the required wisdom to understand Scripture asserts that the earlier creation complete in Genesis 1:1 is partially described in the “J” creation account that begins in Genesis 2:4. In other words, the “J” creation account is fully contained in Genesis 1:1. The remainder of the “P” account is about a spiritual creation foreshadowed by a mostly undescribed (within the “P” account) physical creation.
The testimony of the Lord to Moses is that 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). Therefore, while the auditor’s assumption—because the creation has concealed the things of God from natural Israel—has traditionally been that the six days of Genesis chapter one are the six days referenced by YHWH [singular in usage] in His testimony to Moses, they are not; the assumption that they are has been made by the natural or carnal minds of physical Israelites. For these six days are recorded in their entirety in Genesis 1:1. All of the physical creation has been completed before verse one concludes.
As God used the shadow fulfillment of the prophet Daniel’s visions to seal and make secret endtime revelations about a war in the heavenly realm within the Tzimtzum or rupture [that there is another dimension within the Tzimtzum is a necessary realization to comprehend rebelling angels being cast into outer darkness, and sons of God having actual spiritual life domiciled in tents of flesh], God used the revelation that in six days He had created the heaven and earth to conceal in plain sight the abstract of salvation; i.e., His plan for His procreation.
Jesus spoke in parables [literary tropes] to fulfill Scripture: “‘I will open my mouth in parables; / I will utter what has been hidden since the foundation of the world’” (Matt 13:35 cf. Ps 78:2-3) … in the structure of Hebraic poetic discourse, the natural presentation of the thought is, I will open my mouth in parables. The spiritual presentation of the same thought is, I will utter what has been hidden since the foundation of the world. Parables, now, are the physical telling of what has been hidden, the dark things of old. And because the focus of poetry is the artifice, not what the words mimetically represent, the explanation of the parables that Jesus gave to His disciples [and recorded in the gospels] are the physical disclosure of a hidden spiritual thing. The spiritual understanding of the spiritual thing would have to wait until after Jesus spoke plainly to His disciples, this plain speech coming after His disciples had received the Spirit of God. This plain speech is not recorded in Scripture, but remains as knowledge to be restored in the restoration of all things; for the first disciples would have received this knowledge during the forty days that Jesus was with them following His resurrection. So this knowledge has awaited the restoration brought about by the last Elijah, the glorified Jesus Christ, not recognized when He came (cf. John 1:11; Matt 17:12), beaten and slain by those who did not know or recognize Him.
Peter, James, and John, following the transfiguration, questioned Jesus about why the scribes say that first, before the resurrection, Elijah must come again (cf. Matt 17:10; Mal 4:5). They [Peter, James, John] understood that Jesus was speaking of John the Baptist (cf. Matt 17:13; Matt 11:14), the physical type and copy of the spiritual Elijah to come, the “Elijah” who restores all things. From the heavenly realm, the glorified Jesus will do an endtime work like that which John the Baptist did prior to when Jesus’ ministry initially began. The glorified Jesus will do from the heavenly realm a work like John the Baptist did in the wilderness prior to when He comes to complete the second half of His earthly ministry—Jesus comes to complete His earthly ministry during the second half of the seven endtime years of tribulation. Thus, He comes to restore all things prior to when the kingdom of this world becomes the kingdom of the Father and His Christ. He comes and is with the two witnesses, the two olive trees and two lampstands that stand before the Lord of the earth (cf. Zech 4:11-14; Rev 11:3-4). He comes and restores through the physical shadow and type of the two witnesses. And this restoration has begun.
“In the beginning, God created the heaven and the earth” (Gen 1:1) — again, what portion of the earth is not created? This declarative sentence is complete; the creation of the earth is likewise complete. Verses 4 and 5 of chapter two read, “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 heavens, and every plant of the field before it was in the earth, and every herb of the field before it grew” (emphasis added). A single day in the beginning, in the darkness of the first day of the “P” account—the generations of the earth, starting with the first Adam, began before either plant or herb were in the field.
When Adam was made from red clay, no plant had yet been created. This is either true or false. If it is false, then Scripture is not the inspired word of God, but is a collection of fables and myth, laced with a little history and some social commentary—and this seems to be the consensus of skeptical modern scholars, who contend that separate authors (someone other than the Logos inspiring Moses) wrote the differing “P” and “J” creation accounts, the first with plants and seed-bearing trees appearing on the third day with humankind created on the sixth day, and the latter with Adam being created before there was any vegetation on earth. These skeptical critics are not able to reconcile the two accounts, so they label both myths and dismiss both with prejudice.
Again, what is at stake is the credibility of the Bible as the divine word of a creating deity. If two irreconcilable creation accounts occur in the first two chapters of Genesis, then the skepticism of modern scholarship is justified:
· Either the “J” and “P” creation accounts are reconcilable, or a Christian’s faith has been miss-placed in the Bible being the inspired word of a living God.
· If the two creation are reconcilable [this paper’s argument is that they are], then every exegesis strategy except typology is flawed.
Before the time of the restoration of all things, the best attempt by men to reconcile what have become known as the “P” and “J” creation accounts is through the so-called “gap theory,” which would have an indeterminable period of time occurring between Genesis 1:1 and 1:2. The problem of evolution neatly fits into this gap, as does the problem of a sudden creation 13.5 or more billion years ago.
But the gap
theory introduces a fundamental problem: if the present world began with a
recreation of the earth surface beginning with Genesis 1:3, and beginning six
thousand years ago, there remains one Adam who was created before there was
vegetation, and created on the sixth day of this recreation week, thereby retaining
the irreconcilability between the two creation accounts. Or perhaps, there were
many “adams” that survived the destruction that came upon the
earth’s surface—and the possibility of many
One Adam or many? One creation or two? Choice seems simple. However, any choice made retains the paradox that undoes the gap theory: Was the Adam created before there was vegetation the Adam about whom the Apostle Paul said was a type of Christ Jesus (cf. Rom 5:14; 1 Cor 15:45, 47)? Or was the man created on the sixth day of a recreation of the earth the Adam with whom Paul compared Jesus? They cannot be the same Adam.
Christian racists adopted the gap theory to explain “mud people” (people of color) and Jews, whose father, Jesus said, was Satan, as physically and spiritually inferior human beings, over whom the “white Aryan” sons of Adam should have perpetual dominance. These racists in both their “civilized” congregations and in their radical, skinhead rallies place importance on the flesh; i.e., the tents of flesh in which born-of-Spirit sons of God temporarily dwell. These Christian racists tend to gravitate to the Christian Identity Movement (CIM), the modern counterparts to the errant 1st-Century Circumcision Faction, for their spiritual understanding is confined to the flesh.
A somewhat respectable concept within Christian racism manifests itself in most denominations: Christian sexism. If a born-from-above son of God dwells in a tent of flesh and is neither male nor female, Jew nor Greek, free nor slave (Gal 3:28), the disciple is no more the tent of flesh than an in-the-flesh circumcised Israelite is the house in which he dwelt while in Egyptian slavery. Christian sexists and Christian racists are as wrong as is the gap theory, which, unfortunately, like sexism and racism, has also been accepted by the Sabbatarian Churches of God.
The so-called gap theory does not reconcile the two creation accounts, but requires dismissal of some portion of Genesis chapter one. Therefore, laying skepticism aside, the irreconcilable conflict between the “J” and the “P” creation accounts occurs largely from the poetic naming of “what is,” and of what is created. And here wisdom is required—
· Poetic conceits do not require a thing (a linguistic object or linguistic signified) to be named with any particular sound or symbol (linguistic icon or signifier).
· Movement within a poetic conceit can be in any direction or directions;
· Movement within a lacunae will be radical, and equivalent to a stanza break;
· When movement in a conceit is first vertical or heavenward (Gen 1:2), followed by horizontal or additional upward movement, the linguistic icons or signifiers [words] used to convey this second tier of movement must continue to be familiar to auditors [the audience];
· But because the conceit has first movement vertically, the linguistic icons or signifiers used to show additional movement cannot have the same objects or signifieds [meanings] within the conceit as would be commonly assigned in the natural world.
· Therefore, the linguistic trace or element of Thirdness that connects icons to objects or signifiers with signifieds functions to conceal rather than reveal knowledge; for this trace or element of Thirdness will cause auditors to, say, think of “trees” as trees, not as some living entities in the heavenly realm. In fact, all “literalness” has been removed from the poetic discourse.
The relationship between water, plants, fish, fowl, beasts, and finally humankind created in the image and likeness of God conveys a taxonomical hierarchy of icons that are imaginable to human beings confined within the dimensions of space-time. These icons convey an ordered hierarchy that concludes with the rest of God. But these icons do not represent the objects that have been historically assigned through the cultural trace that has harnessed the poetic “P’ account to the natural world.
Thus, the reader who expects to find a six-day creation account of the natural world in Genesis one finds this account, but only by ignoring the detail that seed-bearing plants produce sugars through photosynthesis, an anomaly that doesn’t trouble biblical literalists. Traditionally, Christians have not been troubled by anomalies that disturb logic. Modern scholars are; so the skeptic who believes that both the “J” and “P” creation accounts as myths or folktales finds more than sufficient reasons to dismiss these accounts because of the anomalies. As the faithful reader produces ready but odd natural explanations for what cannot be “naturally” explained, the skeptic is very seldom able to rise above his or her skepticism to use the tools of modern scholarship to read anew these creation accounts. Hence, the restoration awaited the last Elijah.
If the six days that it took to create heaven and earth (the Exodus 31 reference) are not the six days of Genesis one, but fully occur in the first verse of Genesis one—and if these six days form the natural shadow of a spiritual creation that is six spiritual days in length—then as no life preceded Adam in the “J” account, no spiritual life (including that of seed-bearing plants, fish and fowls, or beasts of the field) precedes the last Adam in the “P” account. Again, poetry used as mimetic language conveys an additional level of meaning or a separate set of signifieds. The rabbinical community has written about multiple accounts of creation being told in Genesis one, with verse one covering the completed creation. What this linguistic (and cultural) community has not understood is that these multiple accounts are of two creations, not one.
The natural or physical creation, which apparently took six days, forms the dark shadow of the spiritual (of spirit; i.e., of heaven) creation that has seed-bearing trees (on the third day) appearing before the greater and lesser lights are created to rule day and night (on the fourth day). These trees, now, “suggest” the vegetation of the natural world, but are symbolic representations of what has been created from the elemental elements of this second, spiritual creation. But these seed-bearing trees are not created in the image and after the likeness of God, but are quite low on a taxonomical hierarchy that ends with the Sabbath. They are the meat or food of humankind, of beasts, and of fowls (Gen 1:29-30). They are also, at the end of the age, upon what the fowls of the air will feast.
· Any poetic conceit that has a taxonomical hierarchy with human beings created in the image and likeness of God completely incorporated within it must also have bridges between water and plants, between plants and animals, and between man and God.
· Randomness doesn’t accommodate the taxonomical leaps necessary to significantly increase biological complexity; nor will the mind leap these gaps in a mimetic narrative.
Interestingly, the scholar who
cannot accept the “P” account’s narrative leaps will accept similar
leaps in a biological theory, whereas the Believer cannot accept these leaps in
a biological theory but will accept them in the “P” account …
over four millennia after its initial creation, Yah or Theos entered His
creation (John 1:1-3) as His son, His only (John 3:16), the man Jesus of
Nazareth (John 1:14). Finally, light came from darkness (Gen 1:3; 2 Cor 4:6).
And there was the evening and the morning, the first day—which ended at
The light of
the “P” account is the Son of Man, thereby making the greater light
that is to rule the day not the sun, but the glorified Son of Man, Head and
Body. The darkness will now be ruled by the lesser light, spiritually liberated
Since in the “P” creation account day and night already existed before the greater and lesser lights are created on the fourth day to rule day and night respectively, if the greater light were the sun as Christian Creationists teach, then what cause existed for the presence of darkness/light cycle prior to the fourth day? The answer usually given is God was the light. And these Creationists run counter to the Apostle Paul, who, inspired by the Holy Spirit and properly understanding the darkness/light metaphor, insists that the natural always precedes the spiritual (1 Cor 15:46). The natural is spiritually lifeless, or in spiritual darkness. Light is life. Thus, if God is the light of the darkness/light cycle that precedes the fourth day, then God remains the light throughout the entirety of the “P” creation narrative, and the greater light becomes the glorification of many sons (Rom 8:30), with the lesser light being the reflected glory of these many sons after the Holy Spirit has been poured out on all flesh. Hence, Christ Jesus as head of the Son of Man shall rule as King of kings, and Lord of lords ().
As the first Adam was created in the earthly image of, and after the likeness of Elohim [singular in usage], the last Adam (1 Cor 15:45-49) came as the spiritually living image and likeness of the Most High God (John 14:9) that the world had not known (John17:25). As the first Adam was red mud before being formed into the corpse into whose nostrils Elohim [singular] breathed the breath of life (Gen 2:7), the second Adam was the Logos who was with Theon and was Theos (John 1:1-2) before He descended from heaven to be born of a woman.
Aligning the accounts of the natural and spiritual creations begins by placing John 1:1-34 over Genesis 2:4-7. Matthew 3:16-17 now sits atop the second part of the predicate clause of Genesis 2:7, and inside John 1:32. For the first and last Adams serve as pattern notches/dots [in sewing] or witness marks [when barreling guns] or timing marks [in engine mechanics] that allow Scripture to be properly understood … the witness mark—a single chisel cut made across machined parts when these parts are properly fitted together (this mark made so that the machined parts can be disassembled, then properly reassembled)—that aligns both creations is the receipt of breath. The receipt of the physical breath of life for the first Adam, and receipt of the Holy Breath [Pneuma ’Agion] of the Father for the last Adam sit one atop the other. This witness mark aligns Genesis 2:7 with Matthew 3:16 with John 1:32. Now when read, a disciple can better understand why the Gospel of John starts as it does: again, the passage from John 1, verse 1 through verse 34 aligns the spiritual creation with that portion of the physical creation described in Genesis 2, verse 4 through verse 7.
In all of Scripture, the visible things of this natural world reveal the invisible things of the heavenly realm (Rom 1:20). And throughout Scripture, the physical or natural creation foreshadows or anticipates the spiritual creation: as a time-linked shadow falls on the side of an object farthest away from the light source, the lifeless spiritual shadow of heavenly beings falls on the side farthest away from God. Hence, the physical shadow of a heavenly being, whether an angel or a born-of-Spirit son of God, always precedes in space-time the reality casting the shadow. God is no longer at the beginning of the historical record, but awaits the glorification of many sons in humanity’s near future. This glorification of endtime disciples remains ahead of humanity; thus, the shadow of these collective disciples lies lifeless behind the present era.
But the shadow of that which is invisible to the
human eye is also invisible to the eye. This shadow falls on the mental
topography of humanity, for as the surface of the earth forms the base upon
which natural shadows fall, the collective mindscapes of human beings forms the
base upon which heavenly shadows fall. So asserting here what will be
developed, the spiritually-lifeless, physically circumcised nation of
Thus, the visible natural world forms a copy and shadow of the spiritual creation of glorified sons of God, these two creations sharing common markers as if one were folded over the other so that the first Adam aligns with the last Adam (1 Cor 15:45). As vegetation sprang forth from the garden of God in Eden after Adam was placed in this garden (“J” account: Gen 2:8-9), so too does vegetation sprout from the earth in the “P” account after the waters have been divided, with an expanse made between the waters that are above heaven and those below heaven … birth by Spirit causes a division to be made in the peoples or waters of the earth. The English icon /water/ is used prophetically to represent peoples in the visions of Daniel, and in Revelation; so the use of /water/ in the “P” account to show spiritual birth or birth from above is well within the linguistic logic of the poetic conceit.
A quick check of where humanity is in this
abstract of the spiritual plan of God reveals that until the single kingdom of
this world becomes the kingdom of the Father and His Christ, light will not
again return. The first day ended at
In the “P” creation account, the waters not above the heaven will be gathered, and dry land will appear (Gen 1:9-12)—that which is brought forth on the dry land is the great endtime harvest of firstfruits [there have been no fruits before them, except the man Jesus] that will be glorified on the fourth day.
The “P” account does not contain a record of God bringing forth vegetation on a lifeless earth. That record is in the “J” account. Rather, from verse two on of the “P” account, the subject of this account is of the spiritual creation, which will have an early and a latter harvest of God, foreshadowed by the early barley harvest and the later, maincrop wheat harvest of Judean hillsides. It is the maincrop wheat harvest that becomes, from being the “meat” of the man and the woman [i.e., that which feeds and sustains them], the earthly pinnacle of the taxonomical hierarchy that begins with the dividing of the waters, and is followed by vegetation created on the third day. The man and the woman that Elohim [singular] creates on the sixth day of the “P” account—their creation deemed “very good” (Gen 1:31)—in a spiritual hierarchy reference in the brief passage about the great White Throne Judgment, when all of humanity that hasn’t previously been born of Spirit is resurrected and judged. This will be the great harvest of humanity that was foreshadowed by the earlier harvest of firstfruits, gathered into the barns of God when Jesus came as the Messiah. And that portion of humankind which will not be glorified is resurrected first as the beasts of the field are created before the man and woman
which is flesh will die and return to being dust [elemental elements] of the
ground (1 Cor 15:50), while that which is spirit will return to the heavenly
realm…one prominent religious leader of the 19th-Century
[Joseph Smith] took this principle to mean that human beings have little angels
inside them. Plato, lacking spiritual understanding, believed human beings have
immortal souls. Most of Christianity believes what one or the other of these
two men believed. Yet neither understood spiritual birth; neither understood
what Jesus told Nicodemus. And Jesus asked how Nicodemus could be a teacher of
Spiritual birth occurs when a person receives the Holy Breath [Pneuma ’Agion] of the Father, just as “birth” for the first Adam occurred when Elohim [singular in usage] breathed into the nostrils of the corpse He had formed from red mud. The model for spiritual birth is that of Jesus of Nazareth, who was first made—so that all righteousness could be fulfilled—a spiritual corpse as a living, breathing human being before He became a quickening or life-giving spirit (1 Cor 15:45).
The natural mind of human beings rejects the idea that a living, breathing human being is a spiritual corpse in that same way that a lifeless human body is a physical corpse…the icon /corpse/ is usually reserved for the body of a person who has died. In the natural world, death does not precede life as it did for the first Adam, who was not born as the infant of a woman, but was created as a lifeless adult human being from red mud. For the first Adam, death both preceded life, and because of his sin, followed life. And all of humanity has since died as the first Adam died.
Humanity, unfortunately, is not born as the first Adam was; so human beings do not easily comprehend the concept of death preceding life. Yet in this dark portion of the third day—in the lacunae between alpha and omega—humanity is spiritually born as the last Adam was, for Jesus established the example that fulfilled all righteousness. Every disciple was a child of disobedience, dead in trespasses and sins, before being quickened by the Holy Breath [Pneuma ’Agion] of God (Eph 2:1-2, 5). So every disciple was a spiritual corpse, with no more life in the heavenly realm than the first Adam had life in the physical realm prior to Elohim [singular] breathing into his nostrils. But when born of Spirit, every disciple became a new creature, with life in the heavenly realm that disciples can neither see nor know from where it comes or to where it goes (John 3:8).
The pattern created that fulfilled all righteousness has a physically circumcised Israelite, who lives by faith within the laws of God, being submersed in a watery grave, then raised from this grave to receive life from the Breath of God [Pneuma ’Agion]. And this pattern of death, followed by resurrection and spiritual birth that fulfills righteousness will be the order of events for the vast majority of humanity (the maincrop wheat harvest) resurrected in the great White Throne Judgment. However, when the division of humanity caused by circumcision was abolished (Eph 2:14), this pattern of death/baptism preceding spiritual birth through receipt of the Holy Spirit was modified: a Gentile [a person of the nations] would not leave the world and cease being a son of disobedience unless the Father first drew the person (John 6:44, 65) from the world by giving him or her the earnest of His Breath. This pattern modification begins with Cornelius and his household (Acts -48). So since Cornelius was empowered by the Holy Spirit prior to his baptism, the pattern that fulfills righteousness has a person made a spiritual Israelite though receipt of the Holy Spirit prior to baptism, with baptism now being the inclusionary rite that makes the infant disciple a member of the household of God. Since Cornelius, baptism signifies that a person has taken judgment upon him or herself (1 Pet ). Spiritually, baptism equates to physical circumcision.
This seminar paper will be continued in a 5th installment.
"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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 In the short form of this darkness, “night” is the last three and a half years of the Tribulation: between when Satan is cast from heaven, and when he is bound for a thousand years. But in the long form, which has the day of the Lord never ending, the dark portion of this never-ending day does not conclude until death is cast into the lake of fire. So one icon phrase, the day of the Lord, has at least three proper assignments of meaning: (1) the last 1260 days of the seven endtime years, plus the 1000 years of Christ millennial reign; (2) the last year [360 days] of the seven endtime years; (3) that period beginning when the kingdom of the world becomes the kingdom of the Father and His Christ onward into timelessness.
Typology presents a differing form of supersessionism
than that which has faith in Christ replacing physical lineage as the
determining factor for identifying God’s holy nation. Typology has birth
by Spirit followed by spiritual circumcision being the determiner of who is a
part of God’s holy nation
 In the discussion between Jesus and certain Jews, Jesus said, “I know that you are the offspring of Abraham, yet you seek to kill me because my word finds no place in you. I speak of what I have seen with my father, and you do what you have heard from your father” (John 8:37-38). So biological descent is not under discussion; rather spiritual descent is. Jesus acknowledges that biologically these certain Jews were descended from Abraham; however, anyone who can commit murder does not spiritually descend from God, but from the Adversary, a murderer from the beginning because of his lawlessness.