The following Scripture passages are offered to aid beginning fellowships. The readings and commentary for this week are more in line with what has become usual; for the following will most likely be familiar observations. The concept behind this Sabbath’s selection is only sons inherit.
Weekly Readings
For the Sabbath of December 31, 2011
The person conducting the Sabbath service should open services with two or three hymns, or psalms, followed by an opening prayer acknowledging that two or three (or more) are gathered together in Christ Jesus’ name, and inviting the Lord to be with them.
___________________
Now the tax collectors and sinners were all drawing near to hear him [Jesus]. And the Pharisees and the scribes grumbled, saying, "This man receives sinners and eats with them." So he [Jesus] told them this parable: "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin that I had lost.' Just so, I tell you, there is joy before the angels of God over one sinner who repents." And he [Jesus] said, "There was a man who had two sons. And the younger of them said to his father, 'Father, give me the share of property that is coming to me.' And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. But when he came to himself, he said, 'How many of my father's hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants."' And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, 'Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.' But the father said to his servants, 'Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.' And they began to celebrate. Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in. His father came out and entreated him, but he answered his father, 'Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!' And he said to him, 'Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.'" (Luke 15:1–32 emphasis and double emphasis added)
___________________
1.
Narratives have structure based upon their organization of thought, with thoughts and their presentation assembled via a controlling metaphor—and the narratives that are the parables Jesus told collectively have structure similar to the thought-couplets of Hebraic poetry; e.g., the first parable [the hundred sheep] is physical and the second parable [ten silver coins] is spiritual, and together the two parables form the physical or dark portion of an expanded couplet that has the third parable in the spiritual position of this doubled couplet. And the above three parables form a portion of a more inclusive doubling of narrative couplets that concludes with the after-death-fortune-reversal Cynic Lazarus/Dives parable that humiliated mocking Pharisees by placing Jesus in the position of their Greek headmaster and the Pharisees in the position of Greek schoolboys. In telling the Lazarus/Dives parable, Jesus used the education of the Pharisees against them to call them Gentile children without even His own disciples other than Luke realizing what He was saying—and Luke records the Greek-structured parable without comment.
If a Christian doesn’t recognize the structure of Scripture or the structure of a parable, the Christian will inevitably say uninformed things about Holy Writ, things that identify the Christian as someone without understanding, the loving way of saying that this Christian should not be teaching the mysteries of God to anyone.
The three parables that compose Luke chapter fifteen form a somewhat more concise example of the narrative structure employed by Jesus than, say, the parable of the two sons (Matt 21:28–32), the parable of the tenants (Matt 21:33–41), and the parable of the wedding feast (Matt 22:1–14), three parables told a week before Jesus would be resurrected and received by the Father as the reality of Israel’s Wave Sheaf Offering, three parables involving rejection and acceptance that are centered around the controlling metaphor that Jesus is the Alpha and the Omega, with the actual shape of the letters as uncials conveying knowledge physically while the position of these two letters as first and last [beginning and end] conveys knowledge spiritually.
Because the gospels and the epistles comprising the New Testament were not formally canonized until the 5th-Century CE and because endtime Sabbatarian Christians have no copies of these gospels and epistles from earlier than the 3rd-Century CE—and because the Roman Church is now advertizing on television that it assembled the Bible—there is a potentially haunting question that remains unanswered for some Christians of whether endtime disciples have the authoritative Word of God or whether uninspired tampering, spurious additions or deletions occurred in the centuries between when Christ Jesus lived and when the first of the five thousand or so fragmentary, partial, or complete-but-varying-slightly-with-one-another copies were written. And the way to know whether extraneous or errant inclusions have been made to Holy Writ is to recognize the narrative structure employed by Christ Jesus, and by the first disciples, a structure embedded in Hebraic poetics.
A person’s first language determines the person’s perspective of reality. By extension, first language usage affects a person’s organization of thoughts. Thus, when God inspires thoughts to be recorded as Holy Writ, these thoughts are recorded in the language of the human person with whom God works, but these thoughts are organized with a structure common to divine inspiration. Determining whether a text should or should not be included in Holy Writ comes from recognizing this structure … the Roman Church’s claim for assembling the Bible is prefaced with a reference to the Holy Spirit: this prefacing reference is the Roman Church’s shorthand expression for recognizing the structure of texts produced under inspiration of God. And yes, canonical texts will have a particular organizational structure, a structure based upon the central metaphor that Jesus is the beginning and the end (Rev 22:13), that in the visible physical [the beginning] is seen the invisible spiritual [the end] (Rom 1:20).
When inclusion or exclusion of a text into or from Holy Writ is based upon consciously or unconsciously recognizing that the structure of the work matches that of already canonized texts, then the work of the Holy Spirit—in this case, the recognition of divine inspiration—is not dependent upon the arbiters for inclusion into Holy Writ being born of God; for none of the Great Assembly that canonized the writings of Daniel as well as the latter prophets and the Book of Esther were born of God. Therefore, the Christian theologians that finally canonized the texts that comprise the modern Bible need not to have been born of God. They simply needed to be good readers of texts, honest readers able to recognize narrative structures and central metaphors … Augustine’s discussion of signs in On Christian Doctrine discloses that textual criticism at the linguistic level existed in the 4th and 5th Centuries of the Common Era (CE); so it should come as no surprise that carnal men could recognize narrative structure originating from inspiration; i.e., from the mind of God.
When meaning is taken from Holy Writ via typological exegesis, no particular word of a translation seriously damages the translation: by employing typological exegesis, meaning is taken from Holy Writ through its narrative structure. Therefore, recognition of “structure” resolves questions of textual inclusion or tampering that has in spiritually inconsequential ways occurred … an endtime Christian can, when taking meaning from Holy Writ via typology, confidently believe that in most any honest translations of the Bible this Christian will read the words of Christ Jesus. However, the translations presently being used by Sacred Names Heretics are not honest translations, but have been badly distorted while pretending to correct faults of widely circulated translations in modern languages. These so-called translations should be avoided.
Now, so that there is no misunderstanding: meaning should not be taken from Holy Writ through the assignment of historical word meanings or through traditional grammatical analysis, but through typology—through the physical, visible things of this world revealing the spiritual, invisible things of God (cf. 1 Cor 15:46; Rom 1:20), which will have the first Adam forming the physically living but spiritually lifeless shadow and copy of the last Adam, the man Jesus the Nazarene, with the first and last Adam, together, forming a narrative thought-couplet consisting of a physical portion and a spiritual portion, the equivalent to the parable of the hundred sheep and the parable of the ten silver coins, together, forming a narrative thought-couplet.
What will be troubling for both Arian and Trinitarian Christianity is the reality that the Logos [o logos] as Yah bears to the glorified Christ Jesus a relationship typified by that of the first Adam to the last Adam, but in the heavenly realm—
Jesus, in vision, tells John, “‘I am the Alpha and the Omega [ego to alpha kai to omega], the first and the last, the beginning and the end’” (Rev 22:13), with the shape of the two Greek uncials and their position in the Greek alphabet forming one thought-couplet that has a physical and a spiritual presentation of the same idea, and with these two presentations of the same thought forming the physical portion of an expanded couplet that has as its spiritual portion Jesus being the beginning and the end, with Jesus being the beginning forming the dark or physical aspect of this spiritual portion [forming the Yah portion], and with Jesus being the end forming the “spiritual” aspect of this spiritual portion of one expanded [doubled] thought-couplet.
Jumping forward in this Reading to a conclusion that may take a second reading to reach, the Logos as Yah functioned as the Helpmate of the God, and as such, the Logos as Yah would never have inherited the authority of the God … a wife in ancient Israel would not have inherited the authority of her husband, but would have used the authority of her husband as a covering for as long as both lived. In ancient Israel, the firstborn son inherited. Therefore, as the glorified First Son of the firstborn sons of the Father, the glorified Christ Jesus inherits the authority of the God in a manner analogous to Tiberius being made the equal to Emperor Augustus in 13 CE, as the co-princip with Augustus of the Roman Empire a year before Tiberius inherited the throne, which isn’t to imply that God the Father will either retire or die.
The Logos as Yah used of the authority of the God to create all that has been made physically (John 1:3), and as such, the Logos as Yah is the beginning of all things physical. And this beginning is seen in the first Adam, who was created before there were green plants or any other living things. However, with the giving of all judgment to the Son, the glorified Christ Jesus not only has the authority to glorify human sons of God, but has received the authority of inheritance: He is the God of the living, and when there is no more dead, He will be God to all.
Now, back to where we were: For the glorified Son of Man is identify Himself as letters of the Greek alphabet, the Son can only be speaking metaphorically … parables are a special form of metaphors. So in saying, I am Alpha and Omega, the glorified Jesus gave to John and by extension to His endtime disciples the controlling metaphor around which all of Holy Writ revolves, with the natural descendants of Abraham forming the natural or physical aspect of the physical position of an expanded/doubled thought-couplet that is equivalent to the parable of a hundred sheep; for who spiritually has no need to repent (Luke 15:7)? When every person, including each Pharisee, is humanly born as a son of disobedience, even the person who outwardly keeps the law and transgresses no command of God still needs to repent; for it isn’t the acts of hands or of bodies that spiritually defile a person, but the thoughts of the mind and the desires of the heart.
Paul writes, “For whatever does not proceed from faith [from belief of God] is sin” (Rom 14:23), and this is true and correct; for it is unbelief of God that is outwardly manifested in a person’s transgression of the Law, the definition of sin that John uses (see 1 John 3:4). The person who believes God will strive to do those things that are pleasing to God, with these things outwardly expressed in keeping the commandments of God.
Out of fear of the Lord, the man Job was perfect in all his ways (John 1:8; 2:3). It was possible for a Pharisee to be outwardly upright and blameless. But when realizing that every person has been consigned to disobedience so that God can have mercy on all (Rom 11:32), the Christian realizes that even when walking uprightly before God, the thoughts of the Christian and the desires of his or her heart are less upright than are the actions of hands and body … to see what Paul saw when he wrote that he desired to do what was right but did not have the ability to carry out his desire to do right (read Rom 7:7–25), the endtime Christian only has to realize that making transactions is an activity of this present world as ruled by the Adversary: transactions are of the Adversary. And no Christian can live today in this world without making transactions. Likewise, no Christian can rule in totality the thoughts of his or her mind. Thus, every Christian would be spiritually defiled if he or she were not clothed in the garment of grace, the righteousness of Christ Jesus; for at some inopportune moment a thought that shouldn’t exist in the Christian’s mind will be uttered. And once uttered, the thought cannot be erased: the thought uttered is as a transaction made. The Adversary as the prince of this world doesn’t today permit Christians to live without making transactions, or without thinking thoughts he, as the prince of the power of the air, plants in the Christian’s mind.
As weeds sprout and grow in a garden until plucked out or cut off, the thoughts of the Adversary sprout and grow in the minds of disciples until pulled out: Christians are to diligently weed their minds, hoeing out thoughts that have originated from the Adversary, with the emergence of these thoughts being a daily part of physical life, and with the emergence of these thoughts coming from unbelief or disbelief of God. Hence these errant thoughts that cannot be avoided while a human person remains in spiritual Babylon are spiritually sin, but they are not manifested as sin if they are plucked out by their roots before they are given life by the acts of hands and bodies. Therefore, the Christian by choosing what to do or not to do—that is, by choosing the thoughts upon which he or she will act—determines whether a thought will live or will die. The Christian chooses whether to give life to a thought in a manner analogous to the Son choosing whether to give glorified life to a disciple. And the Christian that chooses to give life to thoughts that are weeds (to thoughts that come from the Adversary) will not receive a glorified body, but will be cast into the lake of fire as false grain [tares].
The man Jesus gave personhood to His word/message and made His word the judge of unbelieving or doubting disciples (John 12:48) in a manner analogous to a Christian giving life [personhood] to his or her thought by enacting this thought with hands or body … the Christian who swindles his brother gave life to a thought of the Adversary and thereby made himself one with the Adversary, manifesting in the swindler’s life the unbelief of the Adversary. This Christian condemns himself to the lake of fire.
The Christian unable to recognize the narrative structure of the gospels and of the epistles will want to include text and texts that should not be in Holy Writ and will want to exclude text and texts that should be included. This person will be like the late 1st-Century Christian teacher Cerinthus whose writings have not survived but who apparently accepted as authoritative Moses and most of Matthew’s gospel but not much … it is one thing to reread Holy Writ, assigning to the words of received canonical Scripture differing meanings, and quite another thing to pick and choose which passages are really of God and which passages have been put into the Bible by the Adversary, which is what the Sacred Names Heresy does and what some Arian teachers do. It is as wrong to add another testament of Jesus [the Book of Mormon] to Holy Writ as it is to subtract from Holy Writ all references to God being two entities that function as one deity—for in subtracting Christ from Scripture, the Christian condemns him or herself to the lake of fire, a statement of judgment akin to revealing that the beast and the false prophet will be thrown into the lake of fire when Christ Jesus comes again.
Are endtime disciples to judge the Church; i.e., judge other disciples? According to the Apostle Paul, yes, they are:
I wrote to you in my letter not to associate with sexually immoral people—not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. "Purge the evil person from among you." (1 Cor 5:9–13 emphasis added)
Once His first disciples received the Holy Spirit, Jesus told His disciples, “‘If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld’” (John 20:23). Elsewhere Jesus told His disciples, “‘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 16:19). But not all who identify themselves as Christians are genuinely born of God disciples. In fact, few are … being born of God has little to do with whether a person is a “good” person, or whether the person is someone like Paul, who condoned the murder of Stephan and who sought to destroy Christians wherever they could be found. For God will use, will call for His purposes whomever He chooses regardless of whether the person is initially righteous or a sinner.
The Assembly that Jesus built is constructed on the movement of life-giving breath from a person’s nostrils [the breath received from Elohim by the first Adam] to the person’s heart; i.e., the breath of God [pneuma theon], received from the last Adam. It is this assembly that has authority to bind and loose on earth and in heaven; it is this assembly that has authority to forgive or withhold forgiveness of sin; it is this assembly that has authority to judge the Church. And as Satan when cast from heaven at the beginning of the Endurance will usurp the authority of Christ Jesus by claiming to be the returned Messiah, Satan usurped the authority of the Assembly built upon receipt of a second breath of life to forgive or to withhold forgiveness of sin.
John wrote, “I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church” (vv. 9–10).
There are many Diotrephes within Christendom today, so many that they cannot be individually named or called out. Thus, stepping past these spiritually dead corpses, it is here again claimed that Philadelphia has the authority to judge with righteousness the Body of Christ, not the world beyond the Body. And the Christian who is not yet born of God is not under judgment even though this Christian, if he or she transgresses the law, will perish without the law according to Paul’s gospel (Rom 2:12–13).
The Sabbatarian Christian who has succumbed to the Sacred Names Heresy has been spiritually poisoned: his or her teachers are worthy of condemnation, as are the ones who reversed-translated their bastardized copies of Holy Writ. And let that be their judgment, that they received the wages of a person who has poisoned another and thereby murdered the other.
If a Christian will not denounce evil, denounce a murderer, declaring that anyone bearing the name of a brother who poisons his brother is evil, then the Christian condones evil and is him or herself worthy of condemnation. For the Christian who condones evil—who tacitly approves the deeds of the swindler or the spiritual poisoning of an infant in Christ by not marking and shunning the one who claims to be a brother—takes the deeds of the swindler or the poisoning of infants onto him or herself, thereby delivering the Christian into the lake of fire. Hence, the Christian who refuses to righteously judge the Body of Christ, whom the Christian individually and collectively represents (1 Cor 12:27), is in him or herself a terror to righteousness; for a little leaven [yeast] leavens the entire lump (1 Cor 5:6).
Individually as the Body of Christ, the Christian gives life [personhood] to thoughts of his or her mind by acting or not-acting upon these thoughts. Collectively as the Body of Christ, the Christian gives life to erring disciples by forgiving or withholding forgiveness of sins. And the judgments that the Christian makes individually and collectively will determine the judgment of the Christian—to individually or collectively not make a judgment when a judgment is required is analogous to allowing a garden to be overgrown by weeds. The Christian who refuses to name evil as evil is not worthy of Christ and will be condemned. The Christian who fellowships with a swindler is him or herself a swindler. Likewise, the Christian who fellowships with a teacher of Israel that poisons spiritual infants by using so-called Hebrew names for Jesus and for the Father is him or herself one who administers poison to infants. And the Christian born of God who denies Christ Jesus by denying that Jesus is the only Son of the Logos as Yah has already condemned him or herself.
2.
The Gospels and the Acts of the Apostles [the Book of Acts] serve as representatives of the spiritual aspect of one narrative thought-couplet that has Moses and the acts of ancient Israel as its physical portion: together, the Gospels and Acts can be likened to the ten silver coins, with the use of silver having significance that relates to the metal’s color and reflective qualities for God is light, and silver better reflects light than does gold or copper/bronze, yellow metals, with bronze being the comingling of a yellow [copper] and a white [tin] metal. However, disciples are to be lights, and not simply reflect the light that is Christ Jesus. Therefore, the narrative thought-couplet that incorporates the earthly history of Israel and movement from outward circumcision to circumcision-of-the-heart merely forms the physical or earthly portion of an expanded/doubled couplet that also has two aspects, Jesus declaring that He is the beginning and the end.
It is Jesus declaring that He is the beginning that causes the most problems for Sabbatarian Christendom … it is relatively easy to perceive Jesus as the First of the firstfruits of God, the First of many sons of God, although this concept seems blasphemous to Trinitarian Christendom, which teaches a closed, triune Godhead, and that any teaching that human sons of God will be like the glorified Jesus is of the Adversary who said in his heart that he would make himself like the Most High (Isa 14:13–14). One complaint Trinitarians have against Latter Day Saints is the Mormon teaching that human beings are destined to be Gods, a teaching that has scriptural support although not as presented in LDS theology.
Trinitarians will make war and will martyr Sabbatarians over the issue of whether human sons of God will be glorified as younger siblings of Christ Jesus or as something else, immortal souls that linger as vagrants in heaven, cluttering up the place with nothing to do but sing praises … the shades in Hades that Odysseus visited in Homer’s The Odyssey had more to do than Christians would have saints do in heaven.
It won’t be keeping the Sabbath that angers Trinitarians enough to martyr the holy ones, but the holy ones believing that they will be one with Christ Jesus as Jesus is one with the Father, a doctrine that reduces their triune idol to dust under the feet of the holy ones.
A Christian not yet born of God as a son can understand the physical and even some of the spiritual aspects of the narrative thought-couplet that forms the physical portion [that Jesus is the Alpha and the Omega, the first and the last] of the doubled couplet that has as its spiritual portion Jesus saying, I am the beginning and the end … it is this spiritual portion that causes problems:
· Jesus’ claim that He is the beginning places Jesus inside of John’s claim that, En arche en ho logos kai ho logos en pros ton theon — In beginning was the Logos, and the Logos was with the God, and God was the Logos (John 1:1).
· John continues, houtos en en arche pros ton theon — This one [i.e., o logos] was in beginning with the God (John 1:2).
Whereas Trinitarian Christendom denies that human sons of God can, when glorified, be one with the Father and the Son and thereby be gods, Arian Christendom denies that Jesus can be found in John 1:1. And in the Affliction, Arians as Unitarian Christians will hunt down and kill, if possible, every saint who believes that the Father returned to the man Jesus the glory He had (John 17:5) as the Logos in the beginning, thereby making true the glorified Jesus’ claim that He is the beginning. So in the Affliction, the holy ones of God will be martyred by both their Arian and Trinitarian brothers before Arian Christendom prevails militarily over Trinitarian ideology.
3.
In the structure of Holy Writ, the spiritual portion of the doubled narrative thought-couplet represented by Jesus declaring that He is the beginning and the end remains to be written, let alone accepted as canonical scripture, even though the event is a reality that has already occurred … the parable of the prodigal son is not an end but merely a beginning—
If Christians will not believe the writings of Moses, they will not hear the voice of Jesus—and if they will not hear the voice of Jesus, they cannot believe His words for they have not heard them—and if they do not keep His words (which they have not heard because they reject Moses), then they will be judged by the word [o logos] of Jesus that He left with His faithful disciples … they will be judged by that which they rejected or never knew.
To be judged by what a Christian never knew will seem unfair, but is correct and is the core of Paul’s gospel: “For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (Rom 2:12–13). These doers of the law will not be justified by their works, but by their belief of God that would cause them to strive to keep the commands of God in a lawless world. Therefore, the Christian who rejects Moses will be rejected by Christ Jesus. The Christian who denies Jesus will be denied by Jesus regardless of the good deeds or mighty works the Christian does in the name of Jesus the Christ—for the good deeds of this world, like works done to fulfill the law, are of themselves worthless. It is the thoughts of the mind and the desires of the heart that defile or that justify the Christian, with these thoughts and desires made visible in the Affliction through filling every Christian with the breath of God and thereby rendering the flesh of the person spiritually invisible.
There is a body of Sabbatarian writings that reject the reality of what Paul wrote in the past tense:
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. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? (Rom 8:28–32 emphasis added)
For Christians not used to exploring abstract concepts, the notion that the Christian gives life to a thought of his or her mind by enacting the thought would be enough to contemplate in a Sabbath Reading, but for Philadelphians who take meaning from Scripture via typology, giving life to a thought by nurturing the thought into that thought bringing forth its fruit in the deeds of hands or body is not that difficult. What will be difficult, though, is perceiving that the son of God who has been resurrected from death through receiving a second breath of life, the breath of the Father in the breath of Christ, has already been glorified in the heavenly realm and only awaits glorification in this earthly realm, where the perishable flesh will put on immorality when Christ Jesus returns as the Messiah. The invisible glorified inner self will be made visible when the disciple is filled-with and empowered by the spirit/breath of God [pneuma theon], for the disciple’s fleshly body will not stand as a barrier between the inner self and the person’s surrounding world but will do or say whatever the inner self thinks or desires. The person’s fleshly body will be under total control of the living inner self so that all eyes can see what has been hidden in the hearts of Christians, both good and evil.
Every Christian now gives life to thoughts and desires through the acts of the Christian’s fleshly body, which is akin to the Father giving life to those human beings whom He foreknew, predestined, called, justified, and glorified … the Christian encounters thoughts in his or her mind, some foreknown because the Christian desires to enact the commands of God. It is these thoughts that the Christian, hopefully, justifies and glorifies through acting upon them. Then there are other thoughts that the Adversary plants in the Christian’s mental landscape that grow as weeds and that will never bear the fruit of righteousness. These thoughts are not foreknown to the inner son of God but are as alien invaders, some very attractive, some loathsome and filthy—and while it is easy to reject those thoughts that are filthy, it is more difficult to discern tillered darnel from tillered wheat, or a drifting Glo-bug fishing fly from a drifting salmon egg. It is difficult to discern between a good person who acknowledges that Jesus is the Christ, and a Christian who has truly been born of God. If anything, the good person will seem to be the better Christian as tillered darnel will stand tall over tillered wheat, but inevitably, this good person will transgress the Sabbath commandment in his or her pursuit of goodness whereas the Christian truly born of God will not be easily trapped by unbelief and will strive to keep the commandments.
The first command given Moses is, “‘I am YHWH your Elohim [the plural form of Eloah], who brought you out from the land of Egypt, out of the house of slavery; you shall have no other gods [elohim] before me’” (Deut 5:6–7) … the holy ones are those human persons who keep the commandments and their faith in Christ Jesus (Rev 14:12), and by extension, do not lose their faith in Christ Jesus as the God of the living when Arians prevail over Trinitarian Christians and over the saints in the Affliction. Thus, the person who denies that the Logos as Yah was the God of the living—i.e., the Unitarian or Arian Christian—transgresses the first of the Ten Commandments.
It wasn’t the glorified Jesus into whose presence Moses entered atop Mount Sinai but rather that of Yah, the Logos. The man Jesus, the only Son of the Logos and the First of the firstborn sons of the Father, the God [ton theon] of John 1:1–2, had the glory He had as the Logos [o logos] returned to Him so that He can factually claim presence as the beginning [en arche], the God who created all things physical, including humankind.
The civil year will end with this Reading, but the Reading itself continues into 2012—
*
The person conducting the Sabbath service should close services with two hymns, or psalms, followed by a prayer asking God’s dismissal.
* * * * *
"Scripture quotations are from The Holy Bible, English Standard Version, copyright ©2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."