Truth Always has an Agenda - End Notes - March 11, 2011

March 11, 2011 © Homer Kizer

To view or print Greek and Hebrew characters

End Notes

Truth Always has an Agenda

____________

After these things the word of the Lord came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.” And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” And he believed the Lord, and he counted it to him as righteousness. / And he said to him, “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess.” But he said, “O Lord God, how am I to know that I shall possess it?” He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half. And when birds of prey came down on the carcasses, Abram drove them away. / As the sun was going down, a deep sleep fell on Abram. And behold, dreadful and great darkness fell upon him. Then the Lord said to Abram, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. As for yourself, you shall go to your fathers in peace; you shall be buried in a good old age. And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.” / When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.” (Gen chap 15 emphasis added)

___________

What is Not Concealed

When the Jews took Jesus to Pilate, staying outside Pilate’s house so that they wouldn’t be defiled which would have prevented them from eating the Passover on the 15^th of Aviv, Pilate went out to speak with them, asking what complaint they had against Jesus, telling them to take care of the matter themselves, but they said that it wasn’t lawful for them to put anyone to death. Then,

Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth [•8Z2,4" — not concealed]?”(John 18:33–38)

Being of the truth [JH•802,\"H] represents being of (as in being a party to) the negation <•> of what has been concealed or forgotten <8Z20>. And when truth represents the negation of being concealed, truth always has an agenda, that of revealing what was previously concealed.

When Jesus was asked if He was a king, His answer references Proverbs 25:2 — “It is the glory of God to conceal things, / but the glory of kings is to search things out.” Jesus was born to be a king; i.e., He was born to search out things. This was the purpose for which He came into the world: to bear witness to what is no longer concealed. And everyone who is engaged in revealing what has been concealed by God listens to Jesus’ voice. Therefore, when Scripture is the word [Ò 8`(@H] of God—is the representation of the message Jesus brought to His disciples—Scripture represents the negation of what has been concealed by the creation (see Eccl 3:11). Scripture has an agenda. And the translation of Scripture from one language into another carries an additional agenda, often a concealed agenda that seeks to negate the agenda of the truth [JH•802,\"H] by again hiding what has been revealed. Inevitably, the agenda of translation is to support the status quo, not to disclose what has been concealed.

The glory of every human person who hears Jesus’ voice is to discover and disclose what God has concealed, thereby causing the person to be a king in the era to come as Caesar was king over the Roman Empire … according to what Jesus told Pilate, the glory of the ¦6680F\" (ecclesia) would be that of kings, with Jesus being King of kings, the organizational structure of the Parthian Empire and a disclosure that challenged the authority of Caesar and of every earthly king since, especially the kings of England beginning with Henry VIII who had some understanding of the implications inherent with the ¦6680F\" being the holy ones, individually and collectively.

When every Christian is a king, with his glory being to discover and disclose the hidden things of God, anarchy will reign in the land, with every person doing whatever is right in his or her own eyes as Israel did in the days of the judges when there was no king in Israel (Judges 17:6; 21:25). When every person is a king, there is no real king—no authority—in the land. Hence, Moses tolerated but condemned the children of Israel for doing what was right in their own eyes: “‘You shall not do according to all that we are doing here today, everyone doing whatever is right in his own eyes, for you have not as yet come to the rest and to the inheritance that the Lord your God is giving you’” (Deut 12:8–9). Only because the children of Israel had not entered into God’s rest did Moses tolerate every son of Israel doing what was right in his own eyes. When the children of Israel crossed the Jordan to enter into God’s rest (from Ps 95:10–11), the Lord would be the nation’s king, not any human being. Therefore, Moses never claimed to be Israel’s king: he was merely the mediator of the covenants that the Lord had made with Israel, beginning with the first covenant, the Passover covenant made on the night that the Lord took the fathers of Israel by the hand to lead them out from Egypt.

The ministry of the two witnesses in the Affliction—the first 1260 days of the seven endtime years—will not be comparable to the rule of a king over Christendom, but will be comparable to how Moses and Aaron led Israel and the children of Israel through the wilderness. Christ Jesus’ reign over Israel in the Millennium will not be like the rule of human kings, but like that of Moses when Moses was god to Aaron and by extension to Israel. Those who would rule over the Church as human kings rule are Nicolaitans (Rev 2:6), condemned by the Lord. Hence a human king would not want textual commentary explaining what the words of Jä< ;46@8"^Jä< were. From the king’s perspective it would be better if his subjects didn’t know that he rules in a manner that the Lord hates.

The eschatology of the vulgar Church in the 16^th-Century held that Christians were already in the kingdom of heaven [received eschatology]; that Christians had already figuratively crossed the River Jordan to enter into God’s rest. But the vulgar Church—the old church and reformed church—rejected the relevance of The Letter to the Hebrews, for the vulgar Church was not Hebrew in origin or in character. Thus, the 16^th-Century vulgar Church never realized that it, like the nation of Israel numbered in the census of the second year, refused to enter into God’s rest while the promise of entering stood because of its unbelief. Except for one notable minister, Andreas Fischer, 16^th-Century Christendom refused to enter into Sabbath observance, the boundary of God’s heavenly rest that was represented here on earth by the Jordan River.

The Apostle Paul wrote,

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. (Rom 1:18–20 emphasis added)

Everything that has been concealed by nature, by the creation of physical things is made visible—made plain—by Scripture; for Scripture’s agenda is to reveal what has been hidden or forgotten. Scripture transforms the ¦6680F\" into an assembly of kings, with Christ Jesus being King of kings. But for the ¦6680F\" to discover what has been hidden through reading a selective historical narrative and through prophetic revelations about events that have mostly occurred requires attentiveness to details that can be easily overlooked, or read-without-awareness of their significance; e.g., Pilate had a better understanding of what Jesus said than did the Jews of the temple who sought to kill Him for by Pilate’s actions in wanting to release Jesus, Pilate indicates that he understood the connection between Jesus being born to be a king and Jesus revealing those things that God had concealed.

Every Israelite who searches out and discovers the hidden things of God is a king: this is how Jesus used the word Ò$"F48,×H (from Jon 18:33). And this is how Pilate understood what Jesus said. But the human king of England in the 16^th-Century would not want this understanding circulated amongst his subjects; for this understanding is diametrically opposed to the divine right of kings and would therefore undermine the authority of the Crown.

It is in a close reading of the example Paul used as his model for faith where what has been overlooked or deliberately concealed by theological kings—popes, archbishops, and pastor generals—can most easily be seen: the Lord brought Abram outside and said, “‘Look toward heaven, and number the stars, if you are able to number them.” Then He said to him, “So shall your offspring be. And he believed the Lord, and He counted it to him as righteousness’” (Gen 15:5–6).

The Apostle Paul repeatedly referenced the passage about Abram’s belief of the Lord being counted to Abram as righteousness (see Rom 4:3 for one example); so Paul was well aware of what the Lord told Abram that has been concealed by the passage of time. Abram, having recently left Egypt, would have understood the religion of Egypt, an ideology holding that deceased Pharaohs were stars for as long as their bodies remained in tact here on earth, the reason for mummification. Paul would have realized what Abram believed that was counted to Abram as righteousness wasn’t directly related to number of descendants, but to Abram’s descendants having eternal life. Therefore, Paul would also have realized that Isaac who did not have indwelling eternal life could only be a shadow and type of the seed promised to Abram/Abraham, as the natural nation of Israel could only be a shadow and type of a heavenly nation of Israel, circumcised of heart without regard to whether outwardly circumcised. And if Isaac, the natural son of promise, could only be a type of a heavenly Isaac, then Christians—human beings who had received indwelling eternal life through receipt of a second breath of life, the breath of God [B<,Ø:" 2,@Ø]—were the true heavenly seed promised of Abraham, with Christ Jesus now occupying the position of Abraham in this analogy.

Again, Paul, in closely reading why Abram had his belief of God counted to him as righteousness, saw that what Abram believed pertained to his seed receiving eternal life, and since Paul understood that Jesus of Nazareth was the second Adam, the last Adam (1 Cor 15:45; Rom 5:14), the first man to have eternal life through being resurrected from the death and ascending to God, then Jesus the Nazarene had to be the promised seed that was to be born to Abraham, coming from Abraham’s loins. Revelation was by realization, the reason Paul doesn’t say much about how he received revelation other than what he wrote about going to the third heaven where he saw things about which no man can speak (2 Cor 12:1–5). Revelation was through the parakletos, not through a vision as the prophets of old received revelation; for visions were a seeing of a portion of the two-dimensional event horizon that records everything that happened, happens, and will happen inside the creation. Hence, the prophets of old saw what would soon happen to a physical people as well as what would happen to this people in the distant future. On the two-dimensional event horizon, no time exists so no time separates near happenings from distant happenings for nothing is lost, nothing is not recorded and saved in what could be called a holographic book. For the creation of the universe can be likened to an abyss [bottomless pit], a cosmic black hole inside the creation, with the creation itself being a glorious death chamber from which not even light can escape unless that light is of God. So whatever enters the creation will perish inside the creation unless God pulls the entity out, with what is pulled out not being of the creation but being of God.

Paul’s tour de force allegory that has the natural sons of Isaac being of Hagar, a metaphor that requires the suspension of disbelief, is rooted in the logic that the Lord promised to Abram seed that would be as the Pharaohs were, with the Pharaohs’ dead and mummified bodies in this world being analogous to natural Isaac and his future seed through Jacob. These heirs would not inherit the glory of distant suns, the stars, unless they too came to Christ Jesus. Paul’s allegory is based on the exegesis principle he describes when writing that the visible things of this world reveal the invisible things of God, with this principle firmly established in Hebraic poetry that is constructed on thought-couplets in which the first presentation of an idea is physical (i.e., of this natural world) and the second presentation of the same idea is heavenly in nature, with the two presentations of the same idea being represented by darkness [night] and by light [day]. Thus, the mummified Pharaoh that was buried in the darkness of a tomb was a type of the glorious Pharaoh that was a heavenly star. And the remainder of what Paul wrote in the passage in which he describes the primary principle for biblical exegesis is true:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. / Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! (Rom 1:21–25)

Egyptians, principally, in Abram’s day knew God but did not honor Him as God and thus lost the knowledge they had received—and because Egyptians did not give thanks to God for the knowledge they had received, God gave them over to the lusts of their hearts so that they worshiped a lie, a principle of Scripture that is consistent throughout human history and readily discerned today in the Sacred Names Heresy. The Apostle Paul expresses this principle in greater detail when he wrote,

For the mystery of lawlessness is already at work. … The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2 Thess 2:7, 9–12)

When a matter has been revealed by God to a people, earthly or heavenly, and the people do not believe God because they refuse to love the truth—because they refuse to love what has been revealed (i.e., what is no longer concealed)—then God will always send over the people a strong delusion that again hides for this people what was revealed. God sends this strong delusion so that the people will sincerely believe what is false in order to prevent this people from turning to Him, repenting [rethinking what it is that they believe], and thus, being saved. The strong delusion hides again what was revealed, thereby denying salvation to any people who had once tasted the goodness of God. For Jude wrote,

Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day—just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. (vv. 5–7)

Scripture has an agenda, that of revealing what has been concealed. Revelation that the creation can be likened to a heavenly black hole of which cosmic black holes—seen only through their negation of light—are a shadow and type comes not through observation of what can be detected by instruments, but comes the same way that Paul understood Abram’s belief of the Lord pertained primarily to his seed having eternal life while being numerous. For the reader [auditor] to focus on the number of stars misses the point: that there are many stars is important, but not the point. This reader, the one who focuses on number, doesn’t understand what it was that Abram believed, or why Abraham willingly dwelt in tents in a land promised to him, for he “was looking forward to the city that has foundations, whose designer and builder is God”(Heb 11:10). Abraham expected his seed to be of God and like God.

Abram’s belief that his seed would be like stars carries the concealed revelation that Abram expected that not only would his seed be numerous, but that his seed would rule as Pharaohs rule, here on earth as well as in heaven, with the rule here on earth preceding their rule in heaven, which explicates the second exegesis principle that Paul describes: the physical precedes the heavenly and does not follow the heavenly (1 Cor 15:46). Therefore in Abram believing the Lord that his seed would be as stars is the two principles for scriptural exegesis necessary to understand Scripture and believe God and have the person’s belief of God counted to the person as righteousness. And this Paul understood whereas others apparently did not.

Now, never forgetting that Scripture has an agenda, that truth has an agenda—revealing what has been concealed—add to that agenda another agenda, a second agenda, a human agenda, the agenda of the Adversary who cannot control the production of Scripture but who can interfere in the translation of Scripture from one language to another and who can interfere in what meaning the translator as first a consumer then as a producer of text assigns to the linguistic icons of Scripture. And what’s seen is that in one linguistic icon, ¦6680F\", the Adversary has harshly afflicted Christians, the spiritual seed of Abraham, for the past 400 years ago, spiritually enslaving Christians in a manner represented by Pharaoh’s enslavement of Israel in Egypt … as the natural descendants of Abraham left Egypt after 430 years in a manner analogous to how an earlier Pharaoh had forcibly expelled Abram from Egypt (Gen 12:17–20), the heavenly seed of Abraham will be forcibly expelled from servitude to Sin, the king of the South, after being afflicted for 400 years by having <¦6680F\"> translated as church, an institution that is outside the Christian, and an institution or building or congregation that the Christian attends one day a week.

Today, shortly before Passover, shortly before the Second Passover liberation of Israel, shortly before the affliction of Abram’s heavenly seed ends through having the Law written on hearts and placed in minds so that no translation of Scripture is needed—so that no external book is needed—let it be known to all, the ecclesiology employed by the translators of the King James Version of the Holy Bible, the most popular book of all time and certainly the most widely read, has actually been an affliction imposed upon the seed of Abraham for the passed 400 years, with God to bring judgment upon the churches of Christendom as the Lord brought judgment upon Pharaoh in the Sea of Reeds, the reeds that Egyptians used to make paper and on which they wrote their Book of the Dead, the reeds of the ark in which Moses was found.

Translation of the Sea of Reeds as the Red Sea served to conceal from endtime Christians the connection between the temporary nature of “paper” and a “paper ark”—representing Egypt and what is of the moment—and the greater permanency of two tablets of stone and the wood Ark of the Covenant that was sheathed in gold, representing God. Likewise, translation of ¦6680F\" as church served to conceal from endtime Christians the reality that they were the temple of God every day, all day, that they had to go nowhere physical to be with God. Hence, translation of ¦6680F\" as church has been a horrific affliction that led to the church being the promenade where well-meaning but deceived Christians parade in their worldly glory, vainly displaying their hypocrisy for all to see.

It is the glory of kings to search-for and discover what God has concealed, not parade in fine apparel on red carpets, an almost unimaginable act of hubris. It is the glory of the ¦6680F\" to be kings that, by hearing the voice of Jesus, have discovered those things God concealed.

Following the slaying of uncovered firstborns at the midnight hour of the 14^th day of the first month [Aviv], the people of Israel spoiled the Egyptians during the daylight portion of the 14^th day. Then, with the ending of the day, the people of Israel “journeyed from Rameses to Succoth” (Ex 12:37). “The time that the people of Israel lived in Egypt was 430 years. At the end of 430 years, on that very day, all the hosts of the Lord went out from the land of Egypt” (vv. 40–41). And again, the people of Israel went out from Egypt after 430 years, not 400 years.

Israel in Egypt was not enslaved by a new Pharaoh, one that did not know Joseph (Ex 1:8), only 30 years after Israel entered Egypt (in case someone wants to argue this line of reasoning), but was enslaved shortly before Moses was born. This new Pharaoh came down the Nile from upriver and overturned the Shepherd Kings, and this new Pharaoh feared that the Hebrews would join with the previous dynasty and drive these native-born conquerors back up the Nile; thus, the new dynasty dealt shrewdly with the Hebrews and enslaved them through deceit and made the lives of the Hebrews “bitter with hard work” (v. 13), not for 400 years but for a generation or two, which is what is revealed in the narrative of the Hebrew midwives.

What the Lord told Abram about the Passover liberation of Israel, Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years, was only typified in Israel’s enslavement in Egypt. What the Lord told Abram pertained to Abram’s seed that would have receive eternal life—nothing greater can be possessed—after 400 years, with these 400 years ending with the Second Passover, occurring on the second Passover.

— ¦6680F\" translated as Church —

Simple questions such as who or what is the Church, what is the authority of the Church, how should the Church be governed, how does the New Covenant related to the covenants expressed in Scripture, what is the destiny of the Church have answers differing by the ecclesiology employed by translators … ecclesiology is the study of the ¦6680F\" [literally, the called ones], which would seem to represent an assembly or a congregation, not an institution. Specially, the ¦6680F\" that Jesus said He would build wasn’t a stone structure, or a secular institution, but His congregation that was analogous to the congregation of Israel in the wilderness. And here, to shortcut what will be a long argument, I will insert an excerpt from A Philadelphia Apologetic — 2011, chapter 3, section 2, in its entirety:

___________________________

The “breath” received by the first Adam that gave him life entered him through his nostrils, but the “breath of God” that caused Jesus to fulfill all righteousness (Matt 3:15) entered the second or last Adam when it lit as a dove on the man Jesus and remained with Him. And this “breath of God” [B<,Ø:" 2,@Ø] entered Jesus not through the front of His face [i.e., His nostrils] but at His shoulders or neck, where the blowhole of a whale would be located.

The breath of the Father, appearing as a dove, was a sign that is like a thought-couplet in that it has a visible, natural presentation (what John the Baptist saw) as well as an invisible, spiritual presentation that forms the foundation of the Christian Church … it is traditionally taught that Jesus built His Church on the rock [BXJD‘] that was the Apostle Peter, a teaching that ignores a theological fault; for Paul said that he, not Peter, laid the foundation for the house of God, and that no one else can lay another foundation but the one he laid, this foundation being Christ Jesus (1 Cor 3:10–11). So a disciple needs to reexamine what Jesus said when, shortly after telling the Pharisees and Sadducees that He would give no sign but that of Jonah, Jesus asked His disciples who people said He was:

He [Jesus] said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.” (Matt 16:13–17)

There is a usually undetected problem here:

· Peter was not the son of Jonah [#"D4T<—Barjona] (Matt 16:17), but the son of John [LÊÎH [TV<<@L] (John 1:42). Peter was Simon of John [E\:T< [TV<<@L] (John 21:16).

Jesus is the one who identifies Peter as Simon of John, or Simon, son of John; so Jesus knows that Peter’s natural father is “John” [[TV<<—], not “Jonah” [[T<]. But the misidentification is not a mistake. It is, in effect, a changing of Peter’s father from his natural parent to the Most High God.

The rough breathing or aspiration on the vowel “V” would normally be written in English as the glottal stop “h” or “ah.” The nasal consonant “<” is transcribed into English as “n”; thus, the naming icon “John” has the aspiration of deep or rough breathing preceding the nasal consonant, whereas the naming icon “Jonah” has the aspiration moved behind the nasal. In spiritual parlance, natural breath comes through the nose, the front of the face, whereas the breath of God enters the inner, new creature behind the nose. Peter’s natural father was “John,” but he became the son of Jonah (with breath moved behind the nose) when the Father gave to Peter revelation through realization.

Where physical “breath” enters the physical tent of flesh (through the nostrils) differs from where spiritual “breath” enters this same tent of flesh.

· For Jesus to move aspiration (rough breathing) from in front of the nasal consonant [V<]to behind the nasal [<] is directly akin to moving a person’s nose from the front of his or her face to a whale-like blowhole behind the person’s head.

What Jesus pointed to when He called Peter the son of Jonah was the prophet Jonah and all that Jonah represented, including being the spokesman from God to Nineveh [among other deities, Nineveh worshiped Dagon, the Canaanite fish god]. By emerging from a great fish, probably a whale, Jonah became analogous to the new creature or new self that is spirit and has been born of spirit that emerges from a tent of flesh after death and at the resurrection. As Jonah is made alive while in the belly of the great fish, the new creature is made alive within the tent of flesh of a living human being. As Jonah is of a taxonomically higher order than any fish or whale, the new creature is of a higher order than is the tent of flesh.

A human being has no life but that which comes through the person’s nose prior to being born of spirit, but when this person is born of the breath of God, the tent of flesh becomes like the body of the whale in relationship to the new creature being like Jonah, with the breath [B<,Ø:" 2,@Ø] that sustains the life of the new creature coming through the back of the head or neck as a whale breathes through its blowhole.

Jesus said He would give one sign that He was from heaven, the sign of Jonah. And He told Peter in figurative language that on the foundation [rock] of Jonah—on the movement of breath from where the natural man breathes to where the spiritual man “breathes”—He would build His church.

When for a second time the Pharisees and Sadducees asked Jesus to show them a sign from heaven (Matt 12:38–40; 16:1), Jesus gave them a red sky as an example of them being able to read natural signs but not the signs of God. And again, the context in which a red sky appears changes the meaning of the one sign. When the red sky appears as darkness approaches, it means fair weather; whereas when the red sky appears in the morning, the sign indicates threatening weather. The sign of Jonah is a similar sign: the sign of Jonah that pertains to the resurrection of Jesus’ physical body is the equivalent to the red sky appearing at evening. But when the sign of Jonah pertains to the resurrection of Jesus’ spiritual Body [i.e., the Church], it is the equivalent to the red sky appearing in the morning. The seven endtime years of tribulation are the stormy and threatening day that will begin when the dead Body of Church is resurrected, for the gates of Hades can no more prevail against the Body of Christ than they could prevail against the physical body of Jesus.

Returning, now, to what Jesus told Peter, “And I tell you, you are Peter [AXJD@H], and upon this rock [BXJD‘], I will build my church [ekklesia—¦6680F\"<]’” (Matt 16:18), and we see that the “os” case ending on the masculine name Peter “AXJD—” becomes the vowel “‘”when moving to the genitive case, or from Petros to petra. To verbally utter the “os” case ending of AXJD@H requires puckering the lips and exhaling through the puckered lips, thereby locating the exhalation of breath to the frontmost position of the face; whereas, to verbally utter BXJD‘ requires opening the mouth and breathing from near the back of the throat—and this movement of utterance from exhalation at the front of the mouth to inhalation in the middle of the mouth [AXJD@H » BXJD‘] is analogous to the movement of aspiration [ah] occurring before the nasal consonant [n — in Greek, <] to occurring after the nasal consonant [V< » <].

This linguistic play is fully incorporated within the sign of Jonah, and this “play” has not previously been understood in Christendom.

Jesus told Peter that He would build an assembly or congregation [ekklesia] on the movement of breath [Greek: pneuma; Latin: spiritus] from the mouth (the “os” case ending), and from the nose (the aspiration before the nasal consonant /V</) to the person’s heart and mind. Jesus said that He would construct an assembly, a church, not based upon apostolic succession beginning with Peter, but upon Israel receiving a second life, a second life-giving breath, with this second life-giving breath received not through the front of the face but through the back of the head and neck, the areas closest to the heart and the mind.

Jesus continued: “‘I will build my church, and the gates of hell [hades—š*@L] shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven’” (Matt 16:18–19) … returning now to the sign of the red sky: depending upon the sign’s context one sign can have two meanings. The sign of Jonah is such a sign, for Jesus had a physical body and He has a spiritual Body. When the sign of Jonah is applied to Jesus’ physical body, the earth would enter a period of spiritual darkness: as the light of this world (John 1:4–10; 12:35–36, 46; 2 Cor 4:6), Jesus’ crucifixion at Calvary plunged the world into darkness. Although after His resurrection He showed Himself to His disciples and to a few more, the “light” of this world would not return until He returned at a second coming, the Second Advent.

With Jesus’ death at Calvary, the sign of Jonah encompasses the following:

· Jesus’ physical body being three days and three nights in the heart of the earth is as Jonah was three days and three nights in the belly of the great fish;

· Plus the sign expresses the movement of breath from the front of the face to the back of the head or the addition of a second breath received through the back of the head, with this second breath of life being as life returning to Jonah in the great fish;

· Jesus’ physical body is to the new creature (born of the spirit of God [B<,Ø:" 2,@Ø] as the firstborn Son of the Father) as the great fish’s body was to Jonah—

· A disciple’s physical body is to the inner new creature born of God as the whale’s body was to Jonah.

The sign of Jonah will have Jesus’ fleshly body resurrected after three days and three nights: the 15^th, 16^th, and 17^th of Abib in year 31 of the Common Era … after these three days and three nights, the resurrected Jesus ascended to the Father as the Spokesman of the Father, and as the reality of Israel’s Wave Sheaf Offering, the First of the firstfruits, equating to the first handful of barley of the new harvest, the last of which would be gathered into barns by the Feast of Weeks. This equates to the red sky at evening, a sign indicating a calm sea. But if the past two millennia have been “calm,” then the turbulence of the restoration of life to the Body as day dawns will be almost unimaginably violent. This restoration of life and the seven endtime years of tribulation until the Second Advent equate to the nighttime portion of the 18^th of Abib in year 31 CE, with the “quietness” of those twelve hours forming the antithesis to the turmoil of the seven endtime years.

Jesus’ spiritual Body was not formed until the afternoon of the Wave Sheaf Offering [as Sadducees observed the offering; Pharisees waved on the 16^th of Abib] when He entered the locked room:

Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of anyone, they are forgiven; if you withhold forgiveness from anyone, it is withheld.” (John 20:19–23 emphasis added)

When Jesus breathed on the ten, He formed His spiritual Body in a manner analogous to how Elohim [singular] created the first woman from a wound in Adam’s side and presented her to the first Adam: the Church was created on the day on which the First of the firstfruits was presented to God, not on that day of Pentecost when the first disciples were baptized with spirit and with fire as the visible shadow of when the world would be baptized with spirit (Joel 2:28) and with fire (Rev 21:1) … Jesus’ spiritual Body could not die and be dead the same three days as Jesus’ earthly body died and was dead; what happened to the physical body must necessarily happen to the spiritual Body. The sign of Jonah pertains to Jesus’ spiritual Body as it pertained to His physical body, for the sign of Jonah pertained to the Son of Man, with the Church as the Body of Christ being also the Body of the Son of Man.

As the gates of Hades could not prevail over Jesus’ physical body, the gates of Hades will not prevail over His spiritual Body, composed of disciples born of spirit, these inner new selves invisible to the naked eye as Jonah would have been invisible for the three days and three nights that he was in the belly of the great fish. The tents of flesh in which these disciples dwell are like the great fish or whale that swallowed Jonah—and as whale watching excursions venture forth from Baja California to Alaska in hopes of seeing a spouting or broaching whale, the world has been watching Christendom throughout this long night that began with Calvary in hopes of seeing peace among men of goodwill.

The key to the kingdom of heaven that Jesus left with men is the understanding that disciples are the new creatures born of spirit that dwell in tents of flesh. The former inner self dies with baptism as Jonah “died.” They receive a second life when the Father raises them from death as life was restored to Jonah while still in the belly of the great fish (Jonah chap 2), and they will be resurrected as Jonah was spewed forth from the mouth of the great fish and as Jesus was raised from the grave—and when resurrected, they will be spokesmen for God as Jesus was and is.

The Father gives life to the spiritually dead though physically living [to the inner, unwilling Jonah swallowed by the whale] and then, not before then, the old self, the old Jonah must die (Jon 2:5–6). The new creature lives in a tent of flesh as Jonah physically lived when he “‘remembered the Lord [YHWH]’” and to this new creature, the glorified Jesus will or will not give life. To the new creature to whom He gives life, the perishable flesh will put on immortality, and an immortal Jonah (Christ) will be spewed forth as spokesmen for God to the nation of Israel in the Millennium, a nation that is to the glorified disciple as uncircumcised Nineveh was to circumcised Jonah.

To avoid further confusion, the resurrection of firstfruits will include both the great—those saints who kept the commandments and taught others to do likewise (from Matt 5:19)—and the least, saints that “relaxed” [as opposed to breaking] the least of the commandments (also Matt 5:19). It will be the least of the glorified saints that rule the darkness that is the creation; that rule under Christ Jesus over the nation[s] of Israel in the Millennium; whereas the greatest of the saints will rule in heaven with the Father as the sun rules the day and the moon rules the night. Then after the thousand-year-long reign of Christ Jesus as King of kings and Lord of lords, all of the firstfruits will be as the great were; whereas those human beings glorified in the great White Throne Judgment will be as the least were. For the two great lights created on the fourth day of the Genesis “P” creation account (Gen 1:16) are glorified firstfruits, younger brothers of Christ Jesus (from Rom 8:29), both the great and the least. … Compression of the relative relationship between the glorified Christ Jesus as the First of the firstfruits and His glorified disciples as the harvest of firstfruits typifies the relative relationship between the great in the kingdom of the heavens and the least in the kingdom. And for a disciple to be numbered among the great is the simple matter of keeping the commandments by faith and having genuine love for brother and neighbor.

Because disciples who have been born of spirit have real life in the heavenly realm, those things that they bind or loose in this world are bound or loosed in heaven. The Father and the Son have that much respect for these younger siblings of the glorified Christ Jesus.

Therefore, Jonah, after being returned to life inside the belly of the whale, can be likened to the new self or new nature or new creature born of spirit dwelling in a tent of flesh. The new creature is not male or female, Jew or Greek (Gal 3:28), and is, therefore, not the person’s fleshly body which after baptism remains male or female. Thus, the whale’s body is to Jonah as the fleshly body of the person is to the new creature that is a son of God, and the whale spewing Jonah forth is analogous to glorification.

The Church is, then, the assembly of new selves or new creatures that have been born of spirit as sons of God, with Christ Jesus being the First of these firstborn sons of God. The shadow and type of the Church was the Congregation in the Wilderness led by Moses. As such, the Church is,

· Not a building or temple;

· Not an organization of men;

· Not a denomination;

· Not any of those things that are usually assigned as objects to the linguistic icon.

Rather, the Church is the assembly that has been circumcised of heart by spirit as the Congregation in the Wilderness was circumcised in the flesh by human hands. Therefore, the Church is wherever two or three circumcised of heart are gathered in Jesus’ name, for there He will be (Matt 18:20).

__________________________

In what I write in APA—2011, I continue the ecclesiology of the Radical Reformers, 483 years removed, and I join the tradition begun when Master William Tyndale published his translation of the New Testament in 1525/1526 CE … publication of Tyndale’s New Testament in English was undertaken in 1525 by Peter Quentell in Cologne, but was prevented by Tyndale’s ecclesiology; so it wasn’t until 1526 that a full edition, produced by Peter Schoeffer in Worms, appeared. Additional copies were printed in Antwerp.

The year 1525 CE also saw Protestant Reformers winning initial victories in Swiss canons; 1528 CE would see Andreas Fischer preaching Sabbath observance, with Fischer beginning the count for the 490 years of Daniel’s seventy weeks prophecy that concerned building heavenly Jerusalem.

* * *

This End Note continues for enough additional sections that rather than place before the reader a short book, the End Note will have additional parts. Thus, the piece will be continued.

* * * * *

[ Archived End Notes ] [ Home ]