About Prophecy

The Book


Copyright © 2014 by Homer Kizer

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Chapter Four



Christ entering the Elect as a husband enters his wife for purposes of procreation stretches the conceptual boundaries of Christendom, but for the Elect to dwell within circumcised-of-heart Israel and thereby be the head of circumcised-of-heart Israel again as a husband penetrates his wife for purposes of procreation is outside of boundaries established long ago by the glasnost of the Bishops of Rome who sought to make a distinction between Christians and Jews, especially after Emperor Hadrian’s edicts outlawing Judaism following Simon bar Kokhba’s revolt and short-lived independent Jewish state (132–135 CE). Councils of bishops saw themselves as the head of Christendom—the bishops to the laity was as Jesus was to the Church—when in reality they were only Christians [fat sheep — from Ezek 34:20] because the Body of Christ was dead, having died by the Father not drawing any new persons from this world after 71 CE, which then led to the death of the Body through having the last of those persons who were truly born of spirit die physically seventy years after Calvary (ca 100–102 CE).

With the death of John the Elder, the Body of Christ was dead as Jesus’ body was dead as it hung on the cross between the 9th hour of the Preparation Day and the beginning of the “great Sabbath of the Sabbath” (the wording used in John 19:31). And as Jesus hung dead until Joseph of Arimathea and Nicodemus took Jesus’ body down from the cross and buried it in the Garden Tomb because the Sabbath was at hand (John 19:38–42), the dead Body of Christ hung around the Roman Empire until the bishops of the Council of Nicea (ca 325 CE) buried this Corpse through abandoning the Passover.

The objection that will be made to the Body of Christ dying and being dead for centuries lays in Matthew 16:18 (“‘And I tell you, you are Peter [Petros], and on this rock [petra] I will build my church, and the gates of hell shall not prevail against it’”), which has been read as Jesus saying the Assembly He would build would not die when that is not what He said … as death (the grave) did not prevail over Jesus’ earthly body, the grave would not prevail over His spiritual Body. What Jesus told Peter was that He would build His assembly on the movement of breath from the nostrils and the front of the face as heard in uttering the case ending of the name <Petros> to a second breath that entered into the person and gave life to the inner self as heard in the word <petra>, and because He would build His Assembly on this movement of breath, the inner selves of everyone born of spirit (of His breath) has life everlasting; hence, the inner selves of those who were truly born of spirit and who died physically await the deaths of their brothers who are to die as they died (Rev 6:9–11). What the author of Matthew’s Gospel has Jesus say about the gates of Hades not prevailing over His Assembly is confirmed in John’s vision—and confirmed by the existence of the Elect today in this endtime era.

Arguments can be made that the Passover was abandoned long before the Council of Nicea, and this was true for many fellowships and assemblies, those that held the “Lord’s Supper” on Sunday evenings, with this initially marginalized practice beginning late in the 1st-Century but not becoming common until the 2nd-Century when clergy, creed, and the canon tipped the struggle for the heart of the Jesus Movement into the trough of proto-orthodoxy.

The expression Paul used in 1 Corinthians 11:20 [kuriakon deipnon] that translates into English as <Lord’s Supper> was the euphemism employed for the Passover meal at which Moses’ roasted lamb of the first year became the blessed bread representing Christ’s body—

Christ Jesus’ sacrifice of His earthly body later on the same day as Jesus initiated the symbolism of blessed bread eaten on the First Unleavened (from Matt 26:17, read without the extra words translators have added) equating to His fleshly body prevents the Christian Passover meal from being a continuation of Moses’ commanded covering sacrifice, a bleating male lamb of the first year, a lamb without physical blemish. Hence, to distinguish between the Passover of the Jews [the expression employed in the Gospel of John] and the Christian Passover, Paul chose to use the Lord’s Supper euphemism (1 Cor 11:20), which doesn’t signify a change of days or dates but a change of covering symbols that will now have the “covering” sacrifice being the true manna that came from heaven, the flesh and blood of the man Jesus.

Many scholars hold that Paul seems not to include a definite day and time for the Christian Passover in the same passage in which he rebukes the holy ones at Corinth for how they were keeping the Passover when he wrote, As often as you eat this bread and drink the cup (1 Cor 11:26), but what Paul writes here must be put in context with what else he wrote to these holy ones:

We must not put Christ to the test, as some of them [Israel in the wilderness] did and were destroyed by serpents, nor grumble, as some of them did and were destroyed by the Destroyer. Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. Therefore let anyone who thinks that he stands take heed lest he fall. … I speak as to sensible people; judge for yourselves what I say. The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. Consider the people of Israel: are not those who eat the sacrifices participants in the altar? What do I imply then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he? (1 Cor 10:9–12, 15–22)

The holy ones at Corinth who were at best spiritual infants (1 Cor 3:1–3) were not taking the Passover sacraments of blessed bread and drink in a manner that respected the Lord’s body and blood. Paul’s juxtaposition of Moses, the Passover eaten on the dark portion of the 14th day, and Israel’s exodus from Egypt on the late afternoon and evening of the 14th day going into the 15th day of the first month, followed by Israel’s unbelief in the wilderness is the context for what Paul wrote about when the Lord’s Supper was to be eaten—on the night when He was betrayed (1 Cor 11:23)—and how often these holy ones were to eat the Lord’s Supper:

The Passover commemorating Israel’s exodus from Egypt was to be observed [eaten] one time each year, again on the dark portion of the 14th day (the night on which Jesus was betrayed), with a makeup date in the second month for those who were spiritually unclean in the first month. So a Christian convert would have taken the Passover sacraments of blessed bread and drink one time during the year, on the dark portion of the 14th day of the first or second month, for however many years were to pass between when Paul wrote and when Christ returned. Therefore, because Paul couldn’t know how many years were to pass before Christ returned, or whether a Christian could or couldn’t keep the Passover on the dark portion of the 14th day of the first month—as most Sabbatarian Christians who keep the Passover know, there are occasions when a person cannot take the sacraments on the night Jesus was betrayed (1974 was such a year for me)—Paul reverts back to the default position of what Moses wrote when he says, “For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes” (1 Cor 11:26). Moses established how often and when.

To take the Passover sacraments on any day other than the dark portion of the 14th day of the first or second months would have been—and still is—eating at the table of demons, and thereby provoking the Lord, inviting His wrath onto the person … what was the purpose of Christian persecution in the late 1st and 2nd Centuries? Why didn’t Christ make a way for Christians to escape? The answer is also found in Paul’s rebuke:

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. (1 Cor 11:27–32 emphasis added)

I don’t usually put a twist on a passage, but I have on the above; for Paul’s intent was to say that some of the holy ones were sick unto death because they hadn’t repented of their wrongdoing before they took the Passover sacraments, but I have included secular persecution and martyrdom as afflictions coming from drinking judgment on himself; for failure to discern the Body of Christ and taking the sacraments of blessed bread and drink anywhere, with anyone who claimed to be Christian was mocking Christ, especially when the Passover sacraments were taken at anytime other than when Moses proscribed in Exodus. The Passover in Deuteronomy is the Passover of the Moab Covenant (Deut 29:1), which will be discussed later, the Moab Covenant being a second spiritual covenant made in addition to the first spiritual covenant made at Mount Sinai/Horeb (Ex chap 34), with spiritual covenants ratified by better promises than the shedding of blood.

Again, by when and how often those of the mystery of lawlessness (from 2 Thess 2:7) took the Passover sacraments, primitive Christians mocked Jesus: apparently they believed if once a year was often enough, then weekly must be better, and daily better still.

Christians turn the body of the Lamb of God into Cain’s offering by taking the Passover sacraments on any day or at any other time than the dark portion of the 14th day. Only on one day a year does the fruit of the ground, grain and grape, become the flesh of and blood of righteous Abel’s sacrifice, the flesh and blood of the manna that came from heaven.

Contrary to what some spiritually ignorant scholars claim, there is no disagreement between the Synoptic Gospels and John’s Gospel as to whether or when Jesus ate the Passover: all have Him eating the Passover on the dark portion of the First Unleavened, crucified on the day portion of the First Unleavened, then buried in the heart of the earth [the Garden Tomb] for the first three days and three nights [no inclusive counting here] of the Feast of Unleavened Bread, resurrected at the beginning of the fourth day and ascending to the Father on this fourth day, with John’s Gospel placing the Ascension at about the hour of the Wave Sheaf Offering as observed by Sadducees. … Jesus goes from being crucified on the fourth day of the weekly cycle established by giving manna in the wilderness (Ex chap 16) to ascending to God on the fourth day of the week of Unleavened Bread. The chiral image of manna coming down from heaven to lay on the ground as hoarfrost will have the glorified Jesus, the true bread that had come from heaven, rising from the ground to ascend into heaven where He is accepted by God as the First of the harvest of firstfruits.

The above introduces the movement of the First Unleavened being the Preparation Day for the seven days of the Feast of Unleavened Bread to the First Unleavened being the preparation period for the Tribulation, the reality of the seven days when Israel was to eat the bread of affliction, unleavened bread, this preparation period extending from the first Passover to the Second Passover.

Again, for pedagogical redundancy, the reality of the seven days of the Feast of Unleavened Bread is the seven endtime years of tribulation—the 2520 days of the combined Affliction, Kingdom, and Endurance of Jesus (from Rev 1:9), the 1260 days of the Affliction forming the mirror image of the 1260 days of the Endurance, with the doubled day 1260 representing when the single kingdom of this world is taken from the Adversary and his angels and given to the Son of Man, Head and Body.

Since those things that occurred to Israel in the wilderness were written down for endtime disciples (1 Cor 10:11), let us examine the physical reason for a second Passover:

And [YHWH] spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, "Let the people of Israel keep the Passover at its appointed time. On the fourteenth day of this month, at twilight, you shall keep it at its appointed time; according to all its statutes and all its rules you shall keep it." So Moses told the people of Israel that they should keep the Passover. And they kept the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that [YHWH] commanded Moses, so the people of Israel did. And there were certain men who were unclean through touching a dead body, so that they could not keep the Passover on that day, and they came before Moses and Aaron on that day. And those men said to him, "We are unclean through touching a dead body. Why are we kept from bringing [YHWH]'s offering at its appointed time among the people of Israel?" And Moses said to them, "Wait, that I may hear what [YHWH] will command concerning you." [YHWH] spoke to Moses, saying, "Speak to the people of Israel, saying, If any one of you or of your descendants is unclean through touching a dead body, or is on a long journey, he shall still keep the Passover to [YHWH]. In the second month on the fourteenth day at twilight they shall keep it. They shall eat it with unleavened bread and bitter herbs. They shall leave none of it until the morning, nor break any of its bones; according to all the statute for the Passover they shall keep it. But if anyone who is clean and is not on a journey fails to keep the Passover, that person shall be cut off from his people because he did not bring [YHWH]'s offering at its appointed time; that man shall bear his sin. And if a stranger sojourns among you and would keep the Passover to [YHWH], according to the statute of the Passover and according to its rule, so shall he do. You shall have one statute, both for the sojourner and for the native." (Num 9:1–14 emphasis added)

The statutes of the Passover apply to the second Passover; the changed or modified statutes of the Christian Passover pertain to the Second Passover liberation of Israel from indwelling sin and death, this liberation to cause Israel to no longer remember circumcised-in-the-flesh Israel’s exodus from Egypt (Jer 16:14–15; 23:7–8). If Christians do not take the Passover sacraments of blessed bread and drink on the dark portion of the 14th day of either the first or second months, they do not cover their sins when death angels will again pass over all the land to slay uncovered firstborns.

A moment of housekeeping: I use “drink” in lieu of fruit of the vine or wine even though wine is what should be drank from the blessed cup if—and this is a large if—there are not medical or other compelling reasons for the Christian not to take alcohol into the Christian’s body. Because the fleshly body will not be saved spiritually, the intent of Christian to ingest the blood of Christ Jesus is what matters. Thus, for the person who should not consume wine, natural grape juice is an acceptable substitute. Water is not. And the bread should be unleavened on the First Unleavened, with no leavened bread-type foods eaten during the day, which effectively extends the Feast of Unleavened Bread to an eighth day, this eighth day coming at the beginning of the seven days of the Feast of Unleavened Bread and thereby forming the chiral image of the Last Great Day that comes after the seven days of the Feast of Tabernacles.

A moment more of housekeeping: consider Christians within the greater Christian Church today. Do they take the Christian Passover sacraments of blessed bread and drink on the dark portion of the 14th day of the first month, this month to begin with the first sighted new moon crescent following the spring equinox? No they do not. Are they not, therefore, spiritually defiled through touching a dead body, their own body? This argument could be made. Should they not, then, take the second Passover? Let us say that they should. Would they not remain defiled throughout the year if they take neither the Passover or the second Passover? They would for Jesus said to His disciples after blessing the cup,

Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom. (Matt 26:27–29)

Drinking from the blessed cup covers sins, forgives sins, and the Christian who doesn’t drink from this cup is condemned by his or her sins. But every Christian has two chances to drink one time each year from this cup, the Passover in the first month and the second Passover in the second month.

So why doesn’t greater Christendom kept the Christian Passover? Why would a Christian choose to mock Christ Jesus by drinking with demons? Tradition? Yes, traditions originating with proto-orthodox disciples in the 2nd-Century, thereby continuing the anti-Semitic lies of Hellenist Greece.

When the glorified Jesus breathed on ten of His disciples and said, Receive spirit holy (John 20:22), the glorified Jesus brought a second Israel to life, with this second Israel passing from death to life without coming under judgment (John 5:24). This second Israel is outside of the scope of Hebrews 9:27, if the appointed to die once pertains to the physical body.

Liberation of this second Israel from death came by way of receipt of a second breath of life, the indwelling of the breath of Christ [pneuma Christou], and this liberation was conditioned on the disciple being foreknown, and predestined, not on anything the disciple has done. The disciple is “special” through being foreknown by the Father, not because of any great worth of the disciple. In fact, the foreknown person might well be a sinner of the worse sort, lacking in any piety at all. But for whatever reason, God the Father has examined this person when the person didn’t know that God was watching, and has chosen this person to receive spiritual birth as fruit borne out of season. And it might well be because of the difficulties in producing fruit of the spirit out of season, the Elect includes an unusual number of rebels that have had their rebellion against the norms of this world redirected into direct rebellion against the Adversary through obedience to God … the person who goes along to get along will never bear fruit when it isn’t the season for fruit and as such will never be numbered among the Elect.

In what will seem unrelated, but is very much related: I entered graduate school when 41 years old. I entered after having been in business since I was 20 years old—as a gunsmith building muzzleloading rifles; as a Mercury and OMC certified outboard mechanic in my own chainsaw-outboard dealership; as a commercial fisherman working out of Kodiak and Dutch Harbor. And when I entered at midlife, I felt as if I had entered my enemy’s camp; for both faculty and graduate students were primarily Marxists. I certainly wasn’t. So I had to be careful about how I expressed my opinions if I didn’t want to deliberately offend. And after completing the coursework necessary to satisfy the requirements for my M.F.A. degree in Creative Writing but before defending my thesis at University of Alaska Fairbanks, I entered the Doctor of Arts degree program at Idaho State University, where the faculty were either hard Marxists or Mormons.

While at Idaho State, one of the faculty members gave me a paper authored by BYU linguistics department. In the paper, the authors cited Charles Sanders Peirce (1839–1914) and his writings about semiotics, and the inanity of all bipolar philosophies, which included Feminism (the paper was a refutation of theoretical Feminism).

In Peirce I found the logic I needed to address the inherent assumptions of Marxism with which I disagreed, my disagreement rooted in experience. What I knew from experience was that I didn’t determine how I was to treat neighbor and brother; nor did neighbor and brother decide for themselves how they were to treat me. Rather, my interactions with others were culturally determined, this culture rooted in an ideology based upon the Ten Commandments. Other cultures had differing ideologies, but in every case, the person wasn’t free to treat another person in ways contrary to cultural norms, and these cultural norms stood between myself and another person as if these norms were also a person, one with ultimate authority: God, in my case. Hence, no schema based on twoism will withstand intellectual scrutiny. The “two” as in two poles are always defined by a connecting element of Thirdness that must necessarily be present—

Hebrew-styled narratives would seem to be based on twoism, with the physical presentation of a narrative forming the shadow and type of the spiritual presentation of the same or self-similar narrative through the visible physical or natural things of this world revealing and preceding the invisible spiritual things of God (cf. Rom 1:20; 1 Cor 15:46). Chirality is based on twoism, the left and right hands. But the two hands are connected to each other by the body that stands between the two hands.

In every bipolar schema, a third element analogous to the human body that stands between left and right hands is present regardless of whether this element of Thirdness is acknowledged or accounted-for in the schema. So when I write that spiritually, two are one, I would seem to have left out this element of Thirdness, but I haven’t and this includes when I write of a two-Israel schema: circumcised-in the flesh Israel and circumcised-of-heart Israel. For natural Israel has not, does not, and cannot receive indwelling eternal life, the reality of the prohibition against kindling a fire on the Sabbath (Ex 35:3). And spiritual Israel will consist of a living spirit in man [to pneuma tou ’anthropou] in a glorified soul [psuche] when spiritual Israel enters heaven.

But between natural Israel, a nation circumcised in the flesh, and glorified spiritual Israel is the element of Thirdness that has a living spirit in man in a not yet glorified soul [psuche] that still requires the shelter of the fleshly human body upon which no judgment has been passed. And this is the present state of the Elect. This will also be the state of those human persons who physically live into the Millennium, with the Millennium serving as the element of Thirdness that connects the earth to heaven.

The serialization of a book permits questions to be asked about what has been written in earlier chapters and then answered in later chapters, and a question has occurred about those human persons who will live physically into the Millennium:

·   Prior to the Second Passover liberation of Israel, only the Elect are born of spirit, and they are not filled with spirit for sin and death continue to dwelling in their fleshly bodies;        

·   At the Second Passover, all of Christendom is filled with the spirit of God [pneuma Theou], with the Elect being included in this filling, but being filled with spirit is not being born of spirit which comes from the indwelling of the spirit of Christ [pneuma Christou] in the disciple’s human spirit [to pneuma tou ’anthropou];        

·   All flesh will be baptized in spirit (Joel 2:28)—this includes non-Christians as well as beasts of the field—when dominion over the single kingdom of this world is taken from the Adversary and his angels and given to the Son of Man on day 1260 of Affliction and Endurance;     

·   Being baptized in the spirit of God, thereby being filled with spirit, is not being born of spirit. The only ones born of spirit remain the Elect who shall be to the third part of humankind (from Zech 13:9) as Christ is to the Elect;           

·   At the end of the seven years of tribulation [the Second Advent], the tares and the rebels—those who have marked themselves for death by taking upon themselves the tattoo of the cross—will be gathered together and thrown into the lake of fire, the second death;     

·   The remainder of humanity will be without sin through being filled with spirit and not having committed blasphemy against the spirit, but again, being filled with spirit is not being born of spirit;           

·   Of this remainder, at the Second Advent some [half] will have taken judgment upon themselves. This half will be born of spirit and will receive glorified bodies in which their souls will dwell in heaven;       

·   Of this same remainder, at the Second Advent half will not have taken judgment upon themselves, but will be born of spirit and will be as the Elect were in the Affliction and Endurance, spiritually alive in physical bodies—and this half will live into the Millennium as physical human beings.           

Today, natural Israel is spiritually dead and will remain spiritually dead even into the Affliction and Endurance. Today, greater Christendom is spiritually dead and will remain spiritually dead through the Affliction and Endurance. But today, the Elect are spiritually alive even though this life that has come from heaven continues to reside in a fleshly body as Jonah was in the whale until spewed forth.

The sign of Jonah is the sign of the Thirdness that connects the physical with the spiritual. Therefore to deny that Christ Jesus in the natural fulfilled the sign of Jonah by being three days and three nights in the belly of the whale—there is no inclusive counting when nights are the turning or twisting away from the light and days are the hot portion of a twenty-four hour period—is to deny Christ Jesus, or worse, to call Christ a liar.

When the Second Passover liberation of Israel occurs, all of Christendom will be filled-with and empowered by the spirit of God, but Christians not today born of God will not be then born of God either, for fathers do not give birth to sons. An element of Thirdness connects fathers to sons, this element being the Woman, Eve, the life-giver.

Paul said of Christ,

It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. (1 Cor 15:44–49 emphasis added)

Christ Jesus was first the second or last Adam: He became the second Adam when the breath of God [pneuma Theou] descended upon Him and entered into [eis] Him (Mark 1:10) when He was raised from baptism, a resurrection of the type every person included in the Elect has experienced whether baptized or awaiting baptism. But this second Adam became a life-giving spirit [pneuma], an Eve spirit, thereby combining in Himself both Adam and Eve, and creating in Himself the bridge or element of Thirdness necessary to traverse the gulf between the Most High God and His sons.

The Logos [’o Logos] who was God [Theos — no definite article but sharing the definite article of ’o Logos thereby semantically linking one to the other so that both are the same entity] and who was with/of [pros] the God [ton Theon — which has is own definite article and is therefore not Theos because of the separation resulting from pros] created all things physical (John 1:1–3, cf. Phil 2:5–11). It was this God who entered His creation as His unique Son, the man Jesus (John 3:16, 1:14, 18).

The seemingly bipolar schema of God and physical man created in the image and likeness of God [male and female] concealed the element of Thirdness necessary for the schema to logically exist, this element of Thirdness being Christ Jesus as portrayed by the sign of Jonah. The bipolar schema of Passover and Second Passover conceals the element of Thirdness that permits the schema to exist, with this element of Thirdness including Christ Jesus being sacrificed as the Passover Lamb of God and the symbolism of the Passover sacrifice changed from bleating lambs to the blessed bread and drink that represents the body and blood of Christ Jesus.

The spirit of Christ [pneuma Christou] in the spirit of man [to pneuma tou ’anthropou] gives indwelling spiritual life to the Elect that dwell within greater Christendom in a self-similar pattern to the indwelling of Christ in the Elect, with the indwelling Christ in the Elect and the indwelling of the Elect within greater Christendom forming the element of Thirdness necessary for the spiritual birth and glorification of the Firstfruits at the beginning of the Millennium, and for the resurrection of the inner selves of humanity in the great White Throne Judgment.

It is the feebleminded that cling to any form of twoism that is without a visible or invisible element of Thirdness; for spiritually two are one, not two, so contained within “one” [God is one — Rom 3:30; Gal 3:20; Jas 2:19] is a concealed deity, a concealed element analogous to the woman in most primitive cultures. And this concealed female is both background and bridge and the most essential element in the father/son paradigm.

In theoretical Feminism, she is the back-grounded Other upon which these theoreticians focus, thus neglecting what is foreground and what is outside the frame … when writing in the 1980s, I found that unknowingly I had taken what was outside the frame, the nature of landscape and weather, and had used this eighth element (from a seven-part Venn diagram) as a character in my stories.

When focus shifts from foreground to background, Other, what is in the foreground must necessarily be neglected, with theoretical Feminists believing that the patriarchal culture will address what is foreground. But this assumption hasn’t proven true: the patriarchal culture has poorly read the foreground while ignoring the background, establishing that the patriarchy is not capable of understanding either God or Christ Jesus, let alone human sons of God that ought to be in the foreground and the focus of good works …

In Matthew 25:31–46, salvation doesn’t go to the person who focused on correctly worshiping God, Father and Son, but to the person whose focus was serving the needs of fellow human beings. To focus on one’s own salvation is to have the wrong focus. To focus on God to the exclusion of the sons of God is to have the wrong focus. To focus on Christ Jesus to the exclusion of God the Father and the sons of God that are the younger siblings of Christ Jesus is to have the wrong focus. And to examine biblical prophecies from the focus of ancient nations and peoples is to pervert these prophecies.

Apparently primitive Christendom intuitively anticipated the element of Thirdness that had to be present in the Father/Son relationship between the Most High God and Christ Jesus, but wrongly assigned Thirdness to the breath of God [pneuma Theou or pneuma ’agion] rather than to sons of God; for primitive Christendom, like much of greater Christendom today couldn’t conceive of glorified disciples truly being sons of God—

But what is that the author of Hebrews wrote:

Now it was not to angels that God subjected the world to come, of which we are speaking. It has been testified somewhere, "What is man, that you are mindful of him, or the son of man, that you care for him/Him? You made him/Him for a little while lower than the angels; you have crowned him/Him with glory and honor, putting everything in subjection under his/His feet." Now in putting everything in subjection to him/Him, He left nothing outside his/His control. At present, we do not yet see everything in subjection to him/Him. But we see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God He might taste death for everyone. For it was fitting that He, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For He who sanctifies and those who are sanctified all have one source. That is why He is not ashamed to call them brothers, saying, "I will tell of your name to my brothers; in the midst of the congregation I will sing your praise." And again, "I will put my trust in Him." And again, "Behold, I and the children God has given me." Since therefore the children share in flesh and blood, He Himself likewise partook of the same things, that through death He might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that He helps, but He helps the offspring of Abraham. Therefore He had to be made like His brothers in every respect, so that He might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because He Himself has suffered when tempted, He is able to help those who are being tempted. (Heb 2:1–18)

Paul wrote,

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom He foreknew He also predestined to be conformed to the image of His Son, in order that He might be the firstborn among many brothers. And those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified. (Rom 8:28–30 emphasis added)


When the fullness of time had come, God sent forth His Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the spirit of His Son into our hearts, crying, "Abba! Father!" So you are no longer a slave, but a son, and if a son, then an heir through God. (Gal 3:4–7 emphasis added)

In the paradigm of salvation, the outer poles are God the Father in heaven and His heirs, His sons here on earth, with the bridge that connects these two poles being Christ Jesus, a life-giving spirit.

Christian salvation is a different sort of schema than Christians have anticipated; Christians are in a matryoshka doll structure that has the spirit of God in the spirit of Christ that is in the spirit of man … if it were possible to open up a truly born of spirit Christian as you would open the outer layer of a Russian nesting doll set, you would find inside the fleshly body the soul [psuche] of the person. If you then opened the soul, you would find the spirit of man in the Christian. If you opened the spirit of the man, you would find the spirit of Christ. If you opened the spirit of Christ, you would find the spirit of God, with the problem inherent with this analogy being the unbeliever’s concept of “spirit” that has come to endtime believers from the Latin spīritus, meaning breath of either a man or a god or the God.

Breath has no implied “size.” Any amount of breath bestows life to the entity, with death being derived from the absence of breath. Linguistically, <life> is an absolute: a person either has life or doesn’t have life. There is no in-between stage. A person either lives physically or is dead. A person either lives spiritually or is spiritually dead. So the smallest quantity of the glory of the God, the bright fire that represents His breath, is sufficient to bestow spiritual or eternal or heavenly life [all the same life] to the Christian; hence the earnest of the spirit is sufficient to give glory to the inner self of a human person. Therefore what Paul wrote has merit: the Elect are foreknown by the Father, predestined by the Father, called by Christ Jesus, justified by Christ Jesus, and glorified by the indwelling of Christ Jesus in the form of His spirit. And the Elect today dwell within the divine harvest of firstfruits as the spirit of Christ dwells in every truly born-again Christian.

The divine schema of two being one, and of three being one—the matryoshka doll model—doesn’t lend itself to a triune [triangular] pattern. Primitive Christendom simply got it wrong when they assigned personhood to the breath/spirit of God to create for themselves a triune deity that never existed. However, because the early Christian Church intuitively knew that the Law wasn’t yet written on the hearts of these disciples or placed in their minds, the early Church realized that they were not themselves divine, or holy except as they partook of the Lord’s Supper. And if they were not divine, they could not truly be sons of God. At best, they could only be figurative sons and therefore they were not heirs. To them, the godhead was closed—the importance of the triune shape—and it became blasphemous to believe that Paul really meant what he wrote about disciples being younger brothers to Christ Jesus and by extension, true sons of God.

The closed shape of the godhead is seen in the Greek uncial <A> (alpha), but the life-giving spirit nature of Christ Jesus is seen in the uncial <Ω> (omega); thus, when the glorified Christ tells John the Revelator that, “‘I am the Alpha and the Omega, the first and the last, the beginning and the end’” (Rev 22:13), He addresses the last Adam becoming a life-giving spirit, an Eve spirit, a spirit visually capable of giving birth.



A historical reality has been missed by Christian scholars: Pharisees, the winners in the struggle for control of the theology of Judaism—winners analogous to orthodox Christianity being winners in the struggle for control of Christian theology (with the winners afterwards rewriting the history of the struggle to minimize its ferocity)—sacrificed Passover lambs and kept the Wave Sheaf Offering on differing days from Sadducees. Christ Jesus followed the model established by Moses, with the Sadducees also holding this model so that when Jesus’ disciples went to the man in whose house they were to prepare a room for Jesus to eat the Passover, the man didn’t tell them they were a day early. The man would have been a Sadducee. Likewise, whereas Pharisees held the Wave Sheaf Offering on a fixed calendar date, the 16th day of the first month, Sadducees observed the Wave Sheaf Offering on a fixed day, the day after the weekly Sabbath that fell during the seven days of the Feast of Unleavened Bread. Thus, in the Sabbaths of the Lord that Moses gave to Israel (Leviticus chapter 23), commemoration of Jesus’ resurrection and ascension on the 4th day of Unleavened Bread is already included, with Jesus’ ascension being the reality for circumcised-of-heart Israel of circumcised-in-the-flesh Israel waving the first handful of ripe barley as its Wave Sheaf Offering.

In the physical model of the Passover, Israel was to smear some of the blood of the Passover lamb on the doorposts and lintels of their houses, with “houses” for outwardly circumcised Israel being analogous to the fleshly bodies of inwardly circumcised Israel (circumcised of heart Israel) … the blood of the lamb that was to be smeared on doorposts and lintel equates to drinking from the blessed cup, poured out for the forgiveness of sins, this forgiveness thereby causing death angels to pass over the disciple’s sins this day and every day until Passover next, as well as to pass over the disciple’s sins on the night of the Second Passover.

The mouth becomes the physical entryway into the fleshly body of the Christian; thus, the mouth equates to the door into the physically circumcised Israelite’s house as the physical Israelite equates to the inner self of the fleshly person … understanding Scripture and especially understanding prophecies begins with realizing that an Israelite in his house in Egypt equates to (is analogous to) Jonah in the whale, or the living inner self—living through receipt of a second breath of life—in the person’s fleshly body. This will now have the Christian’s fleshly body being analogous to the physical temple (either Solomon’s or Zerubabbel’s or Herod’s) with the physical priesthood being analogous to the living inner selves of the Elect, and the dead earthly body of Christ hanging on the cross for the last three hours of the First Unleavened being analogous to spiritually dead Body of Christ between the end of the 1st-Century to early in the 4th-Century (325 CE), with the period between Calvary and the Second Passover forming the Preparation Day for the sacrifice of uncovered firstborns in a similitude to the sacrifice of the firstborns of Egypt at the midnight hour.

What’s seen in 1st-Century Judaism was the superimposition of the Exodus Passover model onto the Deuteronomy Passover model, with the Deuteronomy model taking effect only after the Law is written on hearts and placed in minds so that all know the Lord (Jer 31:31–34; Heb 8:8–12). For in the Deuteronomy model, Christ Jesus doesn’t bear the sins of Israel; so no lamb needs to be selected and penned on the 10th day of the first month, then sacrificed at the beginning of the 14th day …

It is the Deuteronomy Passover that is seen in Ezekiel’s prophecies about the Millennium:

Thus says the Lord [YHWH]: In the first month, on the first day of the month, you shall take a bull from the herd without blemish, and purify the sanctuary. The priest shall take some of the blood of the sin offering and put it on the doorposts of the temple, the four corners of the ledge of the altar, and the posts of the gate of the inner court. You shall do the same on the seventh day of the month for anyone who has sinned through error or ignorance; so you shall make atonement for the temple.

In the first month, on the fourteenth day of the month, you shall celebrate the Feast of the Passover, and for seven days unleavened bread shall be eaten. On that day the prince shall provide for himself and all the people of the land a young bull for a sin offering. And on the seven days of the festival he shall provide as a burnt offering to [YHWH] seven young bulls and seven rams without blemish, on each of the seven days; and a male goat daily for a sin offering. And he shall provide as a grain offering an ephah for each bull, an ephah for each ram, and a hin of oil to each ephah.

In the seventh month, on the fifteenth day of the month and for the seven days of the feast, he shall make the same provision for sin offerings, burnt offerings, and grain offerings, and for the oil. (Ezek 45:18–25 emphasis added)

Note, that on the Passover—On that day the prince … —the prince doesn’t offer a lamb as the Passover sacrifice, but a bull shall be the prince and the people’s sin offering. Plus a bull shall be offered on the first day of the first month and on the seventh day of the first month, two days about which Moses is silent—

Pharisees got themselves all messed up theologically by using Deuteronomy and Ezekiel’s prophecies to “interpret” what Moses recorded in Leviticus; for Pharisees never recognized the primacy of time … when the Adversary is the prince of this world, there is no celebration of the first day of the first month. There is, instead, celebration of the first day of the seventh month, Rosh Hashanah, the reality of which will see Christ Jesus as the prince of this world and the world entering the Millennium as represented by the Feast of Booths/Tabernacles.

The first day of the first month never is the first day of the seventh month, something that Pharisees never realized.

The primacy of time causes modifications to be made in everlasting covenants, with one such modification being the change in Passover symbolism from the sacrifice of bleating lambs as the cover for Israel’s sins to the Christian Passover sacraments of blessed bread and drink representing the fleshly body and blood of Christ Jesus, the Lamb of God, as the cover for spiritual Israel’s sins.

When Christ Jesus no longer bears the sins of Israel—He will never again bear the sins of Israel once Israel [greater Christendom] is filled with spirit and thereby liberated from indwelling sin and death—there will be no need to annually drink from the blessed cup for the forgiveness of sin; so there will be no need to commemorate Christ’s death and shed blood. In the Millennium, Israel will not keep the Passover with the sacrifice of lambs or with the sacraments of blessed bread and drink, but on the day portion of when Christ Jesus was sacrificed, the prince will sacrifice a young bull for himself and the people as their sin offering. And the ambiguity imbedded in the Passover commands will keep the Night to be Much Observed as the celebration of Israel’s exodus (liberation) from indwelling sin and death. Yes, there is a degree of ambiguity in the command to observe the Passover, with this ambiguity resolved through the primacy of time and through understanding the modeling for the age in which the Israelite lives.

Occasionally, disciples find in Scripture some form of, This calls for a mind that has wisdom (e.g., Rev 17:9; 13:18; Matt 24:15) … the mind that has wisdom understands the movement from physical to spiritual that is accompanied by the primacy of time for the age in which the phenomenon occurs. Christ Jesus is the same yesterday, today, and tomorrow, but people dwelling inside of time are not, nor is how God relates to these people, with the primary difference coming through receipt of the spirit and indwelling spiritual life.

The Lord’s Supper isn’t a communion service held daily, or weekly, or quarterly, or whenever a person desires a sip of wine; for to take the sacraments of blessed bread and drink on any other night than the night on which Jesus was taken, this night being the dark portion of the 14th day of Aviv, is for the person to make Cain’s offering to God. The disciple’s only covering for his or her sins is the disciple’s obedience; hence the Roman Catholic priest can daily take the Eucharist without ever covering his sins, the foremost of which is setting himself up as a teacher when he hasn’t been called to teach.

Again, as Jesus’ earthly body was dead but visible for all to see between the 9th and 12th hours of the 14th day of the first month, the Body of Christ—the Christian Church—was dead but visible for all to see between 101 CE and 325 CE when this Body was buried by the Council of Nicea and by its decision to abandon the Passover and Wave Sheaf Offering and initiate a new, streamed-down commemoration of the death and resurrection of Christ Jesus, the one day observance of Easter. No longer were Christians to keep the First Unleavened [the Preparation Day of the 14th] followed by the seven days of the Feast of Unleavened Bread, during which on the day after the weekly Sabbath, Christ Jesus ascended to the Father as the reality of the Wave Sheaf Offering, the first ripe handful of barley that is waved before God, with the early harvest of firstfruits not able to begin until this first sheaf of ripe grain was waved.

Where the Passover is not observed by Israel—circumcised in the flesh or of the heart—on the night when Jesus was betrayed (the night when Moses in Egypt kept the first Passover), there is no Israel, no nation of Israel, no visible living or dead firstborn son of God … the Epistle of Barnabas is generally consider anti-Semitic, but to say that those who do not observe the Passover on the dark portion of the 14th day are not of Israel will be said to be an even more anti-Semitic declaration than anything contained within the Barnabas, when this is not the case. Every person who keeps the Passover on the dark portion of the 14th day is of Israel, living or dead; i.e., born of spirit or not yet born of spirit. But the person who refuses to keep the Passover as Moses kept the Passover and as Jesus kept the Passover is a theological bastard.

Often the person who ignores the Passover will claim God as the person’s parent when the person is really a son of disobedience, a son of unbelief, a son of the Adversary, said with the authority of having been called to reread prophecy and disclose the reality that a Second Passover liberation will occur.


Bishop Papias, bishop of Hierapolis and contemporary with Polycarp, author of the five volume Exposition of the Sayings of the Lord (ca 100 CE) that has since been lost, claimed that Matthew’s Gospel was written in Hebrew style, meaning that its beginning formed the shadow and copy of its end, with the feeding of the five thousand forming the physical type or shadow of the feeding the four thousand, with chapter fifteen in which Jesus was able to offend the Pharisees (Matt 15:12) but unable to offend the Canaanite woman forming the element of Thirdness that links the first half of the narrative [the Gospel] to its second half.

The Bible, itself, forms the physical type or shadow of the heavenly Book of Life, with its element of Thirdness being the lives lived here on earth by the Elect, lives that form epistles in the Book of Life (2 Cor 3:1–3).

In Hebraic poetry, as in all other languages in which poetry is written, the focus of the poem is the artifice [the poem] itself; thus, the poem forms the element of Thirdness that connects the phenomenon producing the poem to the reader/auditor. Thus, in Hebrew poetics, the first line of a thought-couplet contains the physical presentation of a concept, while the second line of the thought-couplet contains the spiritual presentation of the same concept. But in Hebrew poetics, thought-couplets are stacked one upon the other, with the first couplet forming the physical portion of an expanded couplet that has the second couplet as its spiritual portion, with King David, an excellent poet, then using the first four couplets as the physical portion of a doubly expanded couplet that has the next four couplets as its spiritual portion in which David occasionally changes voices as in Psalm 95, where between verses seven through nine, David changes from his voice to the voice of the Lord in an amplification of the spiritual portion of the psalm.

When all of Scripture in included in a Hebrew narrative, discernable textual links should exist that connect the First Passover to the Second Passover:

The prophet Israel wrote in thought-couplets [Hebrew styled poetry]. I have noted what I perceive as physical/spiritual representations in single, and doubled couplets. The following passage pertains to the Passover:

But now thus says [YHWH],

He who created you, O Jacob, [physical/physical — couplet #1]

He who formed you, O Israel: [spiritual/physical — couplet #1]

"Fear not, for I have redeemed you; [physical/spiritual/physical — couplet #2]

I have called you by name, you are mine. [spiritual/spiritual/physical — couplet #2]

When you pass through the waters, I will be with you; [physical/physical/spiritual — couplet #3]

and through the rivers, they shall not overwhelm you; [spiritual/physical/spiritual — couplet #3]

when you walk through fire you shall not be burned, [physical/spiritual/spiritual — couplet #4]

and the flame shall not consume you. [spiritual/spiritual/spiritual — couplet #4]

For I am [YHWH] your God, the Holy One of Israel, your Savior.

I give Egypt as your ransom, [physical/physical/physical — couplet #5]

Cush and Seba in exchange for you. [spiritual/physical/physical — couplet #5]

Because you are precious in my eyes, [physical/spiritual/spiritual — couplet #6]

and honored, and I love you, [spiritual/spiritual/spiritual — couplet #6]

I give men in return for you, [physical/spiritual/spiritual — couplet #7]

peoples in exchange for your life. [spiritual/spiritual/spiritual — couplet #7] (Isa 43:1–4)

In seven thought-couplets, Isaiah concealed a prophesied phenomenon that because Israel was spiritually blind and hard of hearing, Israel could never understand—there are plenty of Sabbatarian Christians who, even today, do not understand.

As there was a first Passover liberation of Israel from physical slavery to a physical king in a physical land, there will be a Second Passover liberation of a second Israel during which the Lord will give the physical lives of physical men in exchange for liberation from spiritual bondage to a spiritual king in a spiritual land. This Second Passover liberation will be of all who profess to be Christians, and this liberation will be from indwelling sin and death through being filled-with and empowered by the spirit of Christ.

Because all firstborns regardless of where they dwell belong to God, with Israel to have consecrated (redeemed by sacrifice) the firstborns of the people (Ex 13:2, 12–13), all firstborns not covered by the blood of the Lamb of God will be at the time of the Second Passover as the firstborn of Egyptians (both of man and beasts) were in the days of Moses. These firstborns are today alive because God has not yet exercised His option of using them however He pleases, including giving their lives as the ransom for not-born-of-spirit Christians …

Christ Jesus at Calvary paid the ransom price for the Elect, not for all of humanity, with the continuation of the Elect forming the seven named churches that appear prophetically as the seven horns of the slain Lamb.

If Christ would have paid the ransom price for all humanity, no one would have their sins counted against the person when resurrected from death. What Jesus told Jews seeking His life would not be true: “‘Do not marvel at this, for an hour is coming when all who are in the tombs will hear His voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment’” (John 5:28–29).

Greater Christendom teaches much that is false, disinformation. It is not true that a person can come to Christ by choosing to make Christ the person’s personal savior: no person can make a decision for Jesus. Unless the Father first draws the person from this world by giving the person to Jesus as He gave the first disciples to Jesus (cf. John 6:44, 65; 17:2, 6–10, 12, 20–24), the person simply cannot come to Christ. And group liberation is not an individual drawing and calling and justification.

The person who hears the word of Jesus and believes the God who sent the Logos, His Beloved, into this world has indwelling eternal life (John 5:24) and does not come under judgment but passes directly from death to life: to know the Father and the Son as two separate divine entities that function as one entity comes from having indwelling eternal life (John 17:3), but no person can hear the voice of Jesus if the person doesn’t believe the writings of Moses (John 5:46–47). No person has indwelling eternal life unless the person hears the voice of Jesus. And no person can have indwelling eternal life without being truly born of spirit, thereby passing from death to life without coming into judgment—

Being saved by grace is salvation without judgment—

But salvation without judgment means the person is not free to fail, not free to rebel against God, not free to pursue the things of this world, but rather, is the bondservant of righteousness, doing what the person knows is “right” even when the fleshly members of the person rebel against the mind.

If Christians truly believed Moses’ writings (John 5:46), they would keep the Law by faith; they would keep the Law out of love for God, not out of legal or social necessity, for under the New Covenant, the Second Passover Covenant, the Law will be written on hearts and placed in minds so that all know the Lord. Sins will not be remembered; for it isn’t what hands and bodies do—either good or bad—that matters, but the content of hearts. If the inside of the clay cup that is a Christian’s body is clean, the entire cup is clean and acceptable to God. But if the inside is filthy, the cleanliness of the outside doesn’t matter; the color of the outside doesn’t matter; the wealth attached to the outside doesn’t matter; nothing about the outside matters regardless of what greater Christendom proclaims. The cup will be broken into sherds for it is filthy inside.

Thoughts and desires of your heart matter; for the fleshly body of a person—because it possesses mass—cannot leave space-time; cannot inherit the kingdom; cannot enter the kingdom. Only the non-physical inner self can possibly escape from space-time, and then only if it is given life that comes from outside of the physical creation. No person is humanly born with indwelling eternal life. To say otherwise is to teach a lie, disinformation; is to spread the lie of the serpent, the lie that the first Eve believed, You shall not surely die (Gen 3:4).

Teaching that a human person is humanly born with an immortal soul makes the one teaching a spokesperson for the Adversary.

Because of the structure of Hebrew style narratives, God has concealed in plain sight those things He intends to do. Because in chirality, the natural left hand reveals a natural right hand that is the non-symmetrical mirror image of the left land. Only one hand needs to be seen to know about the other hand. And Hebrew style narratives are chiral narratives, with their non-symmetrical nature coming from the left hand occurring in the natural world and the right hand in the spiritual realm. Thus the visible things that have been made reveal the invisible things of God (again Rom 1:20). So only the Passover of Moses’ day needs to be seen to know about the endtime Second Passover liberation of Israel. Only Moses’ instructions to Israel need to be heard:

This month shall be for you the beginning of months. It shall be the first month of the year for you. Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers' houses, a lamb for a household. And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. And you shall let none of it remain until the morning; anything that remains until the morning you shall burn. In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is [YHWH]'s Passover. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am [YHWH]. The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt. This day shall be for you a memorial day, and you shall keep it as a feast to [YHWH]; throughout your generations, as a statute forever, you shall keep it as a feast. (Ex 2:2–14)

When the preceding commands are moved from the physical to the spiritual, with Christ Jesus’ body and blood forming the reality of the body and blood of the selected lamb, and with blessed bread and drink symbolizing Christ’s broken body and loss of breath, the endtime Christian can begin to visualize what will happen at the Second Passover liberation of Israel that will occur on the second Passover, which was/is to be kept by those who are spiritually “common” [unclean] and thereby prevented from eating the Passover on the dark portion of the 14th day of the first month.

Christians believing themselves to not be under the Law live as spiritually common humanity lives; so it would be appropriate for Christians of the greater Church—Christians who do not today take the Passover sacrament of blessed bread and drink on the dark portion of the 14th day of the first month—to keep the second Passover because they are spiritually common, and to be liberated on a second Passover day.

Now, consider what the prophet Isaiah wrote,

The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat, and the calf and the lion and the fattened calf together; and a little child shall lead them. The cow and the bear shall graze; their young shall lie down together; and the lion shall eat straw like the ox. The nursing child shall play over the hole of the cobra, and the weaned child shall put his hand on the adder's den. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of [YHWH] as the waters cover the sea. In that day the root of Jesse, who shall stand as a signal for the peoples—of Him shall the nations inquire, and His resting place shall be glorious. In that day the Lord will extend His hand yet a second time to recover the remnant that remains of His people, from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the coastlands of the sea. … And there will be a highway from Assyria for the remnant that remains of his people, as there was for Israel when they came up from the land of Egypt. (Isa 11:6–11, 16 emphasis added)

The prophet Jeremiah wrote,

Therefore, behold, the days are coming, declares [YHWH], when it shall no longer be said, “As [YHWH] lives who brought up the people of Israel out of the land of Egypt,” but “As [YHWH] lives who brought up the people of Israel out of the north country and out of all the countries where He had driven them.” For I will bring them back to their own land that I gave to their fathers. (Jer 16:14–15)

Therefore, behold, the days are coming, declares [YHWH], when they shall no longer say, “As [YHWH] lives who brought up the people of Israel out of the land of Egypt,” but “As [YHWH] lives who brought up and led the offspring of the house of Israel out of the north country and out of all the countries where He had driven them.” Then they shall dwell in their own land." (Jer 23:7–8)

The prophet Ezekiel wrote,

As I live, declares the Lord [YHWH], surely with a mighty hand and an outstretched arm and with wrath poured out I will be king over you. I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand and an outstretched arm, and with wrath poured out. And I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the Lord [YHWH]. I will make you pass under the rod, and I will bring you into the bond of the covenant. I will purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am [YHWH]. (Ezek 20:33–38 emphasis added)


Therefore say to the house of Israel, Thus says the Lord [YHWH]: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am [YHWH], declares the Lord [YHWH], when through you I vindicate my holiness before their eyes. I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to obey my rules. You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God. (Ezek 36:22–28 emphasis added)

The prophet Joel wrote,

Fear not, O land; be glad and rejoice, for [YHWH] has done great things! Fear not, you beasts of the field, for the pastures of the wilderness are green; the tree bears its fruit; the fig tree and vine give their full yield. Be glad, O children of Zion, and rejoice in [YHWH] your God, for He has given the early rain for your vindication; He has poured down for you abundant rain, the early and the latter rain, as before. The threshing floors shall be full of grain; the vats shall overflow with wine and oil. I will restore to you the years that the swarming locust has eaten, the hopper, the destroyer, and the cutter, my great army, which I sent among you. You shall eat in plenty and be satisfied, and praise the name of [YHWH] your God, who has dealt wondrously with you. And my people shall never again be put to shame. You shall know that I am in the midst of Israel, and that I am [YHWH] your God and there is none else. And my people shall never again be put to shame. And it shall come to pass afterward, that I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my spirit. And I will show wonders in the heavens and on the 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 [YHWH] comes. And it shall come to pass that everyone who calls on the name of [YHWH] shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as [YHWH] has said, and among the survivors shall be those whom [YHWH] calls. (Joel 2:21–32)

In Matthew’s Gospel, John the Baptist said, “I baptize you with water for repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with holy spirit [no definite article] and fire” (Matt 3:11).

The Adversary remains the prince of the power of the air (Eph 2:2). It is his nature, his mindset that he broadcasts and that the great predators receive to give them their predatory natures. However, when dominion over the single kingdom of this world is taken from him and given to the Son of Man, Christ Jesus will be the new prince of the power of the air. He will baptize the world in holy spirit, then baptize the world in fire after the Thousand Years.

Liberation of Israel will precede liberation of the world by the duration of the Affliction; by 1260 days, the time, times, and half a time of Daniel 7:25. The two witnesses in the Affliction will be a reality of Moses and Aaron … Moses and Aaron were two natural brothers, neither of whom were born of spirit but one of whom [Moses] entered into God’s rest, His presence. The two witnesses will be two natural brothers, one of whom will be born of spirit and thus have a glorified inner self, reflective of the glory that shown from Moses’ face; the other will be as Aaron was, but without indwelling sin. And the two witnesses in the Affliction will form the shadow and copy—the non-symmetrical mirror image—of the Lamb (from Rev 14:1–5) and the Remnant (from Rev 12:17) in the Endurance, with the Lamb and the Remnant being the ultimate reality of Moses and Aaron and of the two witnesses, the Lamb being the glorified Christ Jesus and the Remnant being what remains of the Elect, born-of-spirit disciples that form the seven horns on the head of the slain Lamb. The Remnant keep the Commandments and have the spirit of prophecy.

The pattern for what will be seen in the Affliction is similar to the Apostle Paul telling the holy ones at Corinth to deliver the man who was with his father’s wife to the Adversary for the destruction of the flesh (1 Cor 5:5) and of the holy ones being delivered into the hand of the little horn [also the Adversary] in Daniel 7:25 … Christ Jesus will deliver greater Christendom—because of its lawlessness—into the hand of the Adversary for the destruction of the flesh immediately after liberating Christians from indwelling sin and death so that no Christian will have an excuse for transgressing the Law. Yet as Israel, camped around the base of Mount Sinai, rebelled against the Lord in the matter of the gold calf when they had no reasonable excuse for rebelling, greater Christendom will rebel against Christ Jesus on day 220 of the Affliction, this rebellion being the Apostasy about which Paul warned Thessalonians (2 Thess 2:3), with this rebellion being foreshadowed in Israel’s rebellion in the wilderness of Paran (Num chap 14).


Is there a case for not keeping the Passover on the dark portion of the 14th day of the first month? Yes, but the case is based in not understanding the Moab Covenant and the Book of Deuteronomy …

Implementation of the Second Covenant—the Book of the Second Law, the Law made in addition to the Law given at Mount Sinai/Horeb (Deut 29:1)—had not yet occurred when Christ Jesus was crucified. It still has not yet occurred nearly two millennia later; for as a condition of the Moab Covenant, the Law promises circumcision of hearts to Israel (Deut 30:6) when Israel returns to God—and what does the Lord tell Jeremiah about Israel?

Behold, the days are coming, declares [YHWH], when I will punish all those who are circumcised merely in the flesh—Egypt, Judah, Edom, the sons of Ammon, Moab, and all who dwell in the desert who cut the corners of their hair, for all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart. (Jer 9:25–26)

If in Jeremiah’s day, Judah was uncircumcised and all of the house of Israel was uncircumcised of heart, it is safe to say that the Moab Covenant was not implemented under Joshua when the children of Israel crossed the Jordan and enter into God’s rest. And when Jeremiah wrote, the house of Israel had gone into captivity, but remained uncircumcised of heart and therefore still far from God. But the most troubling aspect of what Jeremiah wrote is in Judah being uncircumcised.

Whether the house of Israel had ceased circumcising its male infants before it went into captivity isn’t known and cannot be known for certain, but the implication of the passage is that like the house of Judah, the house of Israel had ceased circumcising on the eighth day but returned to circumcising its males after going into captivity. This seems to be what happened with the house of Judah; for when a remnant of Judah returned to Jerusalem after seventy years, this remnant would have been outwardly circumcised, a reason for the zeal to rid this remnant of its foreign wives that would not have wanted to circumcise their sons, ala Zipporah:

Then Zipporah took a flint and cut off her son's foreskin and touched Moses' feet with it and said, "Surely you are a bridegroom of blood to me!" So He [the Lord] let him alone. It was then that she said, "A bridegroom of blood," because of the circumcision. (Ex 4:25–26)

Apparently, both the house of Israel and the house of Judah went native and quit circumcising newborn males on the eighth day before either house went into captivity according to the promises of Moses, and apparently both houses repented of their neglect to circumcise while in captivity and began to outwardly circumcise their newborns, all that they could do with their hands.

Although it cannot be stated with certainty, this return to circumcising newborns while in captivity undergirds what Paul addresses when he wrote,

What if God, desiring to show His wrath and to make known His power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of His glory for vessels of mercy, which He has prepared beforehand for glory—even us whom He has called, not from the Jews only but also from the Gentiles? As indeed He says in Hosea, "Those who were not my people I will call 'my people,' and her who was not beloved I will call 'beloved.'" “And in the very place where it was said to them, 'You are not my people,' there they will be called 'sons of the living God.'" And Isaiah cries out concerning Israel: "Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, for the Lord will carry out His sentence upon the earth fully and without delay." And as Isaiah predicted, "If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah." What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, "Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame." (Rom 9:22–33 emphasis added)

It is bearing false witness against God to say that Israel could not have obtained righteousness through the Law; for Israel had a law that would have lead to righteousness if pursued by faith rather than with hands. This law was the Second Covenant—not the New Covenant that is the Second Passover Covenant. This Second Covenant is the law Paul called, “the righteousness based on faith” (Rom 10:6), and Paul goes on to cite from this law. When he does, he cites Deuteronomy 30:11–14 from the Septuagint. (Paul also cites the Septuagint in Romans chapter 9.)

If Israel had a law that would have led to righteousness, why didn’t Israel pursue this law by faith? The why is in teachers of Israel never understanding this law as evidenced by when Pharisees kept the Passover—

Moses told the children of Israel on the plains of Moab,

And when all these things come upon you, the blessing and the curse, which I have set before you, and you call them to mind among all the nations where [YHWH] your God has driven you, and return to [YHWH] your God, you and your children, and obey His voice in all that I command you today, with all your heart and with all your soul, then [YHWH] your God will restore your fortunes and have compassion on you, and He will gather you again from all the peoples where [YHWH] your God has scattered you. If your outcasts are in the uttermost parts of heaven, from there the LORD your God will gather you, and from there He will take you. And [YHWH] your God will bring you into the land that your fathers possessed, that you may possess it. And He will make you more prosperous and numerous than your fathers. And [YHWH] your God will circumcise your heart and the heart of your offspring, so that you will love [YHWH] your God with all your heart and with all your soul, that you may live. And [YHWH] your God will put all these curses on your foes and enemies who persecuted you. And you shall again obey the voice of [YHWH] and keep all His commandments that I command you today. [YHWH] your God will make you abundantly prosperous in all the work of your hand, in the fruit of your womb and in the fruit of your cattle and in the fruit of your ground. For [YHWH] will again take delight in prospering you, as He took delight in your fathers, when you obey the voice of [YHWH] your God, to keep His commandments and His statutes that are written in this Book of the Law, when you turn to [YHWH] your God with all your heart and with all your soul. For this commandment that I command you today is not too hard for you, neither is it far off. It is not in heaven, that you should say, “Who will ascend to heaven for us and bring it to us, that we may hear it and do it?” Neither is it beyond the sea, that you should say, “Who will go over the sea for us and bring it to us, that we may hear it and do it?” But the word is very near you. It is in your mouth and in your heart, so that you can do it. (Deut 30:1–14 emphasis added)

There are qualifiers found in verses one through three that were to be met by Israel before the Moab Covenant could be implemented. These qualifiers are why Paul called this law the righteousness based on faith (Rom 10:6) and these qualifiers had not been met when a remnant of the house of Judah returned to build a temple for King Cyrus in Jerusalem.

The general contention of Christians and Jews is that the house of Judah’s deportation of Babylon and a remnant of Judah’s return to the Promised Land fulfilled the qualifiers found in verses 1–3, but this contention is based on a lie, disinformation, the lie being that God caused the return of this remnant of the house of Judah to fulfill the prophecy embodied in the Moab Covenant, the second spiritual covenant, the first being the Second Sinai Covenant (Ex chap 34) as stated before.

There was some understanding in the late 1st-Century and early 2nd-Century (as found in the Epistle of Barnabas) that the First Sinai Covenant was over roughly forty days after it was given; for a “covenant” extends from one cutting or shedding of blood—the shedding of blood that initiates the covenant—to the next cutting or shedding of blood … the First Sinai Covenant was ratified or initiated when,

Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, "All that [YHWH] has spoken we will do, and we will be obedient." And Moses took the blood and threw it on the people and said, "Behold the blood of the covenant that [YHWH] has made with you in accordance with all these words." (Ex 24:6–8)

There were conditions in this covenant:

[YHWH] called to him out of the mountain, saying, "Thus you shall say to the house of Jacob, and tell the people of Israel: You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation. These are the words that you shall speak to the people of Israel." So Moses came and called the elders of the people and set before them all these words that [YHWH] had commanded him. All the people answered together and said, "All that [YHWH] has spoken we will do." And Moses reported the words of the people to [YHWH]. (Ex 19:3–8)


Moses came and told the people all the words of [YHWH] and all the rules. And all the people answered with one voice and said, "All the words that [YHWH] has spoken we will do." (Ex 24:3)

The conditions were that Israel had to obey the voice of the Lord, thereby doing all that the covenant required of Israel. If Israel didn’t obey the Lord, the covenant was over through another shedding of blood:

And when Moses saw that the people had broken loose (for Aaron had let them break loose, to the derision of their enemies), then Moses stood in the gate of the camp and said, "Who is on [YHWH]'s side? Come to me." And all the sons of Levi gathered around him. And he said to them, "Thus says [YHWH] God of Israel, 'Put your sword on your side each of you, and go to and fro from gate to gate throughout the camp, and each of you kill his brother and his companion and his neighbor.'" And the sons of Levi did according to the word of Moses. And that day about three thousand men of the people fell. And Moses said, "Today you have been ordained for the service of [YHWH], each one at the cost of his son and of his brother, so that he might bestow a blessing upon you this day." (Ex 32:25–29 emphasis added)

As the First Sinai Covenant was initiated by the shedding of blood, it ended with the shedding of blood and the breaking of the tablets of stone on which the finger of the Lord had written the ten living words. And in its place was initiated the spiritual version/form of the First Sinai Covenant, ratified not by blood as a physical thing, but by Moses entering into the presence of the Lord and receiving glory that shone from his face henceforth. On the spiritual version of the Sinai Covenant, Moses surfaced the stone tablets on which he would chisel/inscribe the words of the Lord.

For the First Sinai Covenant, the Lord both provided the stone tablets and wrote with His finger the Ten Living Words, but not so for the Second Sinai Covenant: Moses had to provide the stone tablets, and then do the writing of the Ten Living Words (Ex 34:4, 27) … in the physical type of a spiritual reality, the Lord did all of the work, but in the spiritual reality, Moses did all of the work. In the initial presentation of grace, Christ Jesus did all of the work, but in the endtime presentation of grace, the Elect do the work of delivering the Father’s words that are heard in Jesus’ words to the harvest of firstfruits. In the Endurance, however, angels do the heavy lifting as in the messages of the three angels (Rev 14:6–11).

Concerning covenants, the writer of Hebrews says,

Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. (Heb 9:22–23)

The First Sinai Covenant that virtually all of Christendom references as the Law was ratified by blood as a copy of the heavenly Sinai Covenant, under which those who are of Moses enter into the presence of the Lord … when Israel doesn’t recognize that the First Sinai Covenant was abolished when the elders of Israel went to Aaron and had him cast for them a gold calf [calves — elohim], followed by the sons of Levi slaying brother and neighbor; when Israel doesn’t recognize that the rebellion of its forefathers at Sinai brought to an end the Law as its has been understood by greater Christendom and Judaism; when Israel doesn’t understand what Paul meant when he wrote, Death reigned from Adam to Moses (Rom 5:14); when Israel doesn’t realize that a second covenant was made at Sinai/Horeb with two covenantees, Moses and Israel (the Lord separating Moses from Israel by the glory that shone from Moses’ face), not with just one covenantee, Israel, then there can be no understanding of biblical prophecies, or of much else in Scripture.

Under the Moab Covenant, with Moses as its mediator, Israel was promised material prosperity and long physical life, circumcision of hearts of the Israelite and of the Israelite’s offspring, a promise that should have raised warning flags about how Deuteronomy has been read by Pharisees in the past and by rabbinical Judaism in this present era … what does it mean to be circumcised of heart? It certainly doesn’t mean that some of the human heart sack has been clipped away. Rather, the heart of a person is a euphemistic expression for the inner self of this person, which consists of the spirit of man [to pneuma tou ’anthropou] in the soul [psuche]. When this inner self that is neither male nor female is coupled with the fleshly body [soma] of a person that is male or female, the animated whole person appears for all to see. Circumcision of this inner self is now accomplished by the soft breath of God and doesn’t represent the cutting away of the inner self in a manner usually associated with the word <circumcision>; rather, the cutting away is of character aspects such as stubbornness: “‘Circumcise therefore the foreskin of your heart, and be no longer stubborn’” (Deut 10:16).

Paul wrote,

For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. (Rom 2:25–29)

Circumcision of the heart will produce obedience to God, obedience originating in belief of God, in love for God, not from fear of God. And belief producing action is the reality of faith [pisteos]. Thus, the person circumcised of heart will keep the Commandments because of the person’s faith/belief, which introduces the juxtaposition that under the Moab Covenant, belief/faith precedes circumcision of the heart; whereas when the mediator of this covenant went from Moses to the glorified Christ Jesus, circumcision of the heart precedes belief that qualifies as faith, the former the chiral image of the latter.

Israel had a law that would have led to righteousness if Israel had truly believed God when the two houses were sent into separate captivities, but apparently, Israel thought it only needed to outwardly keep commands of the Lord to come into obedience, with this seen in Jesus telling Pharisees:

“Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?" The crowd answered, "You have a demon! Who is seeking to kill you?" Jesus answered them, "I did one work, and you all marvel at it. Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man's whole body well? Do not judge by appearances, but judge with right judgment." (John 7:19–24)

Judaism considered circumcision as a work of redemption, of becoming one with God. Post deportation and return, Judaism placed greater importance of circumcision occurring on the eighth day than it placed on keeping the Sabbath, to which so many rules had been added that Sabbath observance had become a burden. These many rules made the Sabbath an idol, the principle idol Judaism worshipped; yet circumcision on the eighth day was of greater importance, when it had been of no importance prior to the house of Judah’s deportation to Babylon. So without knowing all of the story but deconstructing what has been received, especially in light of Jesus telling Pharisees that none of them kept the Law (John 7:19), Judaism apparently believed that by paring away foreskins as Zipporah had when the Lord was determined to kill the son of Moses, Judaism would be as Moses was, not understanding that at best circumcision of the flesh only figuratively returned Israel to where Adam was in the Garden, naked before God, clothed only in his own obedience.

This chapter began with the words, Christ entering the Elect as a husband enters his wife for purposes of procreation, and this fourth section will end addressing circumcision, with this ending actually having a logic of its own: for purposes of divine procreation, the head is to be circumcised, and when the head of the person is the heart of the person, the heart is to be circumcised if the person is of God—

The uncircumcised of heart person is of the nations and by extension, is of the Adversary; is a son of disobedience, consigned to disobedience. This person does not and indeed, cannot keep the Law. Nor will the person want to keep the Law.

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