Flesh and Spirit Gospel of Thomas saying 29

Flesh and Spirit Gospel of Thomas Saying 29

Jesus says If the flesh came into being because of spirit,
it is a marvel,
but if spirit came into being because of body,
it is a marvel of marvels.
Yet I marvel at how this great wealth has come to dwell
in this poverty.

Jesus speaks about two miracles in Sayings 29, 85 in Saying 29 Jesus speaks of two miracles and two in 85 here Jesus is speaking about the same thing the mortal body and the immortal body or spiritual body 

The living Jesus=the resurrected Jesus, Jesus also lives though his sayings, and all true believers are the living Jesus. To become the living Jesus, you must empty yourself of yourself and let the spirit that is the mind of Christ (his character) fill you. Dying to yourself so that you can be reborn of the spirit as the living Jesus. We must experience the same conception, gestation, and birth as the living Jesus so that we might be his twin (Mt 3:17 Mk 1:11 Lk 3:22 Ps 2:7 89:27)

In this saying the words “flesh and body” stands for the natural body the body of the soul and the word “spirit” stands for the spiritual body the body of the spirit 1Cor15:44-46: 

44 It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:––45 Thus, also, it is written––The first man, Adam, became, a living soul, the last Adam, a life–giving spirit. 46 Howbeit, not first, is the body of the spirit, but that, of the soul,––afterwards, that of the spirit. Rotherham’s Emphasized Bible

“If” in Hebrew and Greek can be translated in many ways in English 0518 Ma 'im eem a primitive particle; conditional part; in the AV-if, not, or, when, whether, surely, doubtless, while, neither, saving, verily; 43 Greek 1487 ei ei i a primary particle of conditionality; ; conj AV-if 242, whether 21, that 6, not tr 20, misc 3; 292 and “is” in the Greek may also be translated AV-is 744, are 51, was 29, be 25, have 11, not tr 15, misc 25, vr is 1; 900 

Strong’s 2076 esti esti es-tee’ third person singular present indicative of 1510; ; v 1) third person singular of "to be" Used in phrase <3739> <2076> (5748) in: #Mr 3:17 7:11,34 12:42 15:15 Eph 6:17 Col 1:24 Heb 7:2 Re 21:8,17 These are listed under number 3603. 

So the first part of this saying can be translated “when” “When the flesh come into being because of spirit, it was a miracle.” 

Now in the next part of the text “but” in the Greek can be translated AV-but 1237, and 934, now 166, then 132, also 18, yet 16, yea 13, so 13, moreover 13, nevertheless 11, for 4, even 3, misc 10, not tr 300; 2870 1161 de de deh a primary particle (adversative or continuative); ; conj. so the next part of this saying can be translated also when spirit came into being because of the body it is a miracle of miracles.

So we have two miracles here the first one Jesus is speaking about the creation of man Gen 1: 2:  when the flesh came into being by the spirit of El through the Elohim and this was a miracle and not by chance as the theory of scientific origins would have it. The second miracle is ”a miracle of miracles” for from the natural body comes the spiritual body or the spiritual world is developed from the natural one surely this is a miracle of miracles.

Here Jesus must be speaking to his disciples after his resurrection for On a certain occasion, Jesus unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm, as at a former time. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: "for," said he, "a phantom hath not flesh and bones as ye see me have." He did not mean to say that a spiritual body had not; but a Spirit such as they thought they saw. "They supposed they had seen a phantom." When Jesus walked upon the sea both Matthew (Mat 14:26) and Mark (Mark 6:49) make use of the same phrase as Luke, and say that the disciples when they saw Him, "supposed they had seen a spirit, and they cried out for fear." In both these places the word is phantasma, and not pneuma. 

Now, a Spiritual body is as material, or substantial and tangible, a body as that which we now possess. It is a body purified from "the law of sin and death." Hence it is termed "holy," and "spiritual," because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air." "That which is born of the flesh," in the ordinary way, "is flesh," or an animal body: and that which is born of the Spirit," by a resurrection to life, "is spirit," or a Spiritual body (John 3:6). Hence, in speaking of Jesus, Paul says, "born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead" (Rom 1:3-4). Thus, He was born of the spirit, and therefore became "a Spirit;" and, because highly exalted, and possessing a name which is above every name (Phil 2:9-11), He is styled "the Lord the Spirit." 

Now, Jesus Anointed is Power, or Spirit, manifested in flesh, and justified in Spirit (2 Tim. 3:16): or, "Made of the seed of David according to flesh; and constituted Son of God in power, according to spirit of holiness, out of a resurrection of dead ones" (Rom 1:3, 4): and therefore styled "the Lord the Spirit," or "a life-imparting Spirit" (1Cor 15:45; 2Cor 3:17, 18). Here are Spirit and Flesh. The Spirit is Theos, or Deity; the Flesh was the Son of Mary, and named Jesus; and when anointed with Spirit again at his resurrection, became Jesus Christ, or the Anointed Jesus. This anointing was his begettal of spirit by which he became Spirit; as he said to Nicodemus, "that which is born of the Spirit is spirit" (John 3:6).

The flesh is a vehicle for the spirit: a vehicle in Hebrew is a vehicle “cherub” “Cherubim”. in Phanerosis, Dr. Thomas gives us The etymology of the word “cherub” or with “im“ on the end of a Hebrew word denotes the plural number “Cherubim” “is said by Gesenius to be obscure; and he suggests what he calls “a new derivation.” He says “if the word be of Semitic origin, perhaps we may take the root charav as having a meaning like kharam “to prohibit from a common use.” Hence, to consecrate, etc. “So that ‘cherub’, would be keeper, warden, guard, that is, of the Deity, to guard against all approach.” Hyde, in his Religion of the Ancient Persians, page 263, supposes that “‘cherub’ may be the same as Kerub, the first letter being koph, instead of caph, and signifying one near to God. His minister — one admitted to His presence.” Both these derivations are in accordance with the truth concerning the Cherubim — nevertheless, not satisfactory to our mind. We believe that the word is derived from the root rachav, “to ride” whether on an animal or in a vehicle, By transposing the first two letters and heemantively inserting wav before the last, we have “cherub” or that which is ridden — in the plural. “cheru­bim.” This convertibility of the verb rachav into the noun “cherub” is illustrated in Psalms 18:10., thus: “And-he-rode upon-a-cherub and flew” but the Father by the Spirit also “inhabits the Cherubim.” David, in Psalm 80, and Hezekiah in Isaiah 37:16

According to this derivation, the cherubim comprise the chariots of Yahweh, in which he rides by his spirit, and through which he manifests himself. In 1Chr 28:18 the phrase “the chariot even the cherubim” occurs according to the RV supporting the contention of Phanerosis. It is further supported by the expressions of 2Kings 2:12 and 13:14

The “Cherubim,” then, constitute a vehicle, in and upon which the Eternal Power self-styled “Yahweh,” rides as in a chariot. The Spirit is the rider, and the Cherubim the “clouds,” the “horses,” the “chariots,” the “living creatures,” the “wheels,” the “great waters,” the “wing­ed host,” upon which He rides. Hence, of the Eternal Spirit it is said: “Behold, He cometh with clouds” — the clouds of His witnesses, of whom the present evil aeon, or course of things, is not worthy (Rev. 1:7; Heb. 12:1; 1 Thess. 4:17); and again: “Was Thy wrath against the sea that Thou didst ride upon Thine horses, Thy chariots of salvation? Thou didst march through the sea with Thine horses, through the heap of great waters” (Hab. 3:8, 15); also, “Whither the Spirit was to go the living creatures went . . . . and they ran and returned as the appearance of a flash of lightning. And the noise of their wings was like the noise of great waters, as the voice of the Almighty, as the noise of a host” (Ezek. 1:12, 14, 24; Rev. 1:15; 19:14). In this last citation, wings, great waters, Almighty, and host, all refer to the same company — a multitudinous embodiment of the Effluence of the Eternal Father, who soars on these wings of the Spirit. Wy-yaide-al chanphai ruach (Ps. 18: 10).

29) Jesus said, "If the flesh [creation of the lower/outward form] came into being [a living soul] because of spirit [being blown into it], it is a wonder [all men are formed in the womb by God for His own purposes - the miracle of birth]. But if spirit [a new creation of the higher/inward substance] came into being [a life giving spirit] because of the body [being called to Christ], it is a wonder of wonders. Indeed, I am amazed at how this great wealth [fruits (treasures) of the Kingdom] has made its home in this poverty [the body of flesh which is continually buffeted in the world]." 

Seeing

Seeing

People cannot see anything that really is without becoming like it. It is not so with people in the world, who see the sun without becoming the sun and see the sky and earth and everything else without becoming them.

This is quite in keeping with the truth. But you saw something of that place, and you became those things.,

you have seen the spirit and have become spirit,

you have seen Christ and have become Christ,

you have seen the [father] and will become father.

[Here] in the world you see everything but do not [see] yourself, but there in that realm you see yourself, and you will [become] what you see.

Dear brothers and sisters for this reason no longer see yourselves as human or flesh that you may not be human, nothing human can enter the realm of spirit but will be dissolved by pure light.

Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. Romans 8:5

So I say, walk by the Spirit, and you will not gratify the desires of the flesh. Galatians 5:16

The Natural Seed and the Spiritual Seed 1 John 3 9

The Natural Seed and the Spiritual Seed 1 John 3 9

There are TWO TYPES OF NATURAL SEED mentioned in the scriptures: SPERM the engendering male element which begets like kind; the seed in or from the loins - and CHILDREN - the results of impregnation of the semen (sperm) bringing forth the seed of posterity; the offspring of a father after the flesh; the subsequent generations follow this NATURAL LAW and are considered the seed of the original progenitor after the FLESH.

There are also TWO FORMS OF THE SPIRITUAL SEED: THE WORD OF GOD (Luke 8:11) - which is spirit (John 6:63) - and CHILDREN OF GOD - those persons whose minds and hearts have been impregnated with the word of God and through obedience to the word and develop into God’s children; they are born of the SPIRIT - begotten by the word of God:
John 3:5 - “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
James 1:18 - “And of his own will begat he us with the WORD OF TRUTH, that we should be a kind of first-fruits of his creatures.”
1 Peter 1:23 - “Being born again, not of corruptible seed, but of incorruptible, BY THE WORD OF GOD, which liveth and abideth for ever.”
1 John 3:9 - “Whosoever is born of God does not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” They are thus begotten by God.
John 1:13 - “Which were born, not of blood, nor of the will of man, but of God.”
We might term this seed “MYSTICAL”, since Jesus stated that: “The wind bloweth where it listeth, and thou heareth the sound thereof, but canst not tell whence it cometh and whither it goeth. So is EVERY ONE THAT IS BORN OF THE SPIRIT” (John 3:8). Also, Paul speaks of the MYSTERY OF GODLINESS:
1 Timothy 3:16 - “And without controversy great is the MYSTERY OF GODLINESS: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”
... A MYSTERY is a concealed FACT that MAY be revealed. God reveals these things unto his children by his spirit. He conceals them from the wise (of the world) but reveals them unto babes:
Matthew 11:25 - “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”

When God created them, male and female, it was for the purpose of multiplying and filling the whole earth with like kind. The law of descent by birth was vested in the man, the male sperm. The man-to-the-woman is a type of God-to-his-people, or of Christ-to-his-church (bride). Now Jesus was born under this natural law, in order to inherit the natural attributes of his forefathers (Adam, Noah, Abraham, and David) after the flesh. He partook of flesh and blood and in all things was made like unto his brethren, that he might destroy those human attributes in himself, which attributes would result in death.
Hebrews 2:14-17 - “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
15. “And deliver them who through fear of death were all their lifetime subject to bondage.
16. “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
17. “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.”
Therefore it was necessary for God to use a natural seed (sperm) or else Jesus would have been born spirit, according to Jesus’ own statement at John 3:6: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”
The seed promised to Abraham was relative to his posterity. The promise to David was as literal as the promise to Abraham as witnessed by the following texts:
2 Samuel 7:12 - “And when thy [David’s] day be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee which shall proceed out of thy bowels and I will establish his kingdom.”
1 Chronicles 17:11 - “And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom.”
Psalm 132:11 - “The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.”
2 Timothy 2:8 - “Remember that Jesus Christ of [Grk. ‘ex’ - out of] the seed of David was raised from [Grk. ‘ex’ - out of] the dead according to my gospel.”
Acts 2:30 - “Therefore [David] being a prophet and knowing that God had sworn with an oath to him, that of [Grk. ‘ex’ - out of] the FRUIT OF HIS LOINS, according to the FLESH, he would raise up Christ to sit on his throne.”
Jeremiah 33:20-21 - “Thus saith the LORD: If ye can break my covenant of the day, and ... the night, and that there should not be day and night ...
21. “Then may my covenant be broken with David my servant, that he should not have a SON to reign upon his throne.”
John 7:42 - “Hath not the scriptures said, that Christ cometh of [Grk. ‘ex’ - from out of] the seed of David.”
Romans 1:3 (Diaglott) - “Concerning that son of his, who was born from a seed of David, according to the FLESH.”
These testimonies refer specifically to God’s covenant with David. God through Isaiah states that “a virgin shall conceive” [Hebrew ‘harah’ - to receive seed - sperm] (Isaiah 7:14). And the angel Gabriel said to the virgin Mary: “Thou shalt conceive” [Grk. ‘sullambano’ - to receive seed - sperm] (Luke 1:31).
Now, “that which is born of the flesh is flesh” (John 3:6). Also, “that was not first which is spiritual, but that which is NATURAL; and afterward that which is SPIRITUAL” (1 Corinthians 15:46). Thus denoting the sequence by which God begets “sons” from among mankind. Since Jesus was born of flesh and blood (Hebrews 2:14), then God must have used a NATURAL seed (sperm) to impregnate Mary by insemination.

When Gabriel informed Mary of God’s purpose, she said: “How can this be seeing I know not a man?” Gabriel answered: “The Holy Spirit shall come upon thee and the power of the Highest shall overshadow thee” (Luke 1:35). The Holy Spirit is not a person but is the power of God, by which he subjugates and sustains all things according to his will. Thus was the physical association of a man dispensed with, as God, through his power, performed the feat in accordance with his promise to David.
And Gabriel said to Mary: “God will give unto him [Jesus] the throne of David his father” (Luke 1:32). Jesus was the son of David after the flesh. He is the natural seed (posterity) in whom all the covenants are fulfilled.
This does not negate the fact that Jesus became the son of God after the spirit in God’s appointed way: First the natural, afterward the spiritual. Jesus expressly states that, “I am the way and no man cometh to the Father but by me [after the
same manner]” (John 14:6).

Treatise on the Five Senses From a Spiritual View

Treatise on the Five Senses From a Spiritual View

It would seem to the astute believer, coupled with an inherent faith that the scriptures are actually true; that what is heavenly (spiritual) is couched or contained in that which is earthly (fleshly - in types and images).  With this in mind we must venture into the visible (physical) bodies five senses in order to understand what the hidden "spiritual" five senses might be.  Since the physical senses are used as a catalyst for sin to gain entrance and mastery over the flesh and effectively steal our souls (hearts) from us (which is best termed "spiritual thievery"), it would be prudent and wise to understand this.

In the beginning before we can create any real awareness of our own, there is a spiritual awareness that gets its strength from the spirit of Elohim who forms us in the womb.  This hidden awareness remains with us until the day our physical bodies die. We are able to perceive this by the involuntary processes that makes our heart beat, our lungs breathe, our system to digest and eliminate what we eat, our eyes to blink, our body to heal its wounds, etc..  However, along with these "involuntary" movements the other form of awareness begins to develop in our soul as soon as we are able to "reason" or collaborate data gained from our senses which makes us distinct from all other souls.

Now the fruit that our individual soul produces is derived from the culmination of all the "experiences" we have processed and witnessed through these senses in our life. It is important at this juncture to point out that none of these senses have the power to conceive an experiential "awareness" upon its lone input but must be accompanied by another witness of the same experience.  For instance a child can infer nothing of value or gain any experience from "hearing" the word "hot" without anoOver time, the physical senses create what we call "awareness" which "moves us" or influences us to act in certain ways which often manifests who and what we are while "in the world" as creatures of flesh; just as the spiritual senses move us and compel us in a way that re-defines who and what we are as creatures of the spirit (so whether it be the spirit of the world or the spirit of God we are moved by the foundations of our faith).

It is written that Jesus "grew in stature and in wisdom" while he was growing up in a "slaves form".  This is an important thing to bear in mind for we must all grow the same way so it is how we are "brought up" that influences our soul (individual spirit consciousness) or heart, hence it is written in Proverbs; "Train up a child in the way he should go: and when he is old, he will not depart from it.".  So our upbringing is critical to our spiritual health. Since Mary, the mother of Jesus was "blessed among women" and had "found favor with God" and Joseph was described as "being just" not to mention that all three of them were often visited by angels of God, it is beyond presumption to believe that Jesus was brought up "in the way he should go" by righteous men and women from His youth up.  For the rest of us, this type of growth in the spirit was not possible until Jesus poured out that spirit during the Pentecostal period (which is continuing to this day) declared in the book of Acts for we are reminded in John that He is "the true light that enlightens every man coming into the world".

So let us examine the senses and how they shape our "awareness" and what that means. First, the senses whether physical or spiritual are really a window or doorway to our "soul" where all that we see, hear, smell, taste or feel is captured, processed and stored in our subconscious mind (heart/soul) for the duration of its life. The physical/fleshly senses do all of this in the depravity of our lower/outward (carnal) image which is not capable of discerning the spiritual; while the spiritual senses discover and process the light in the higher/inward substance while remaining "aware" of the lower forms that it might get mastery over them.

So again, the awareness that is created by our physical senses is exclusive to our own particular growth and no one can know it but by our words and our acts.  This is the opposite of spiritual awareness which is of the One spirit and shared by all who own it (being aware that you are aware have you) and others with this spirit will know it in you.

ther sensory input witnessing to and allowing one to process the word accurately.  Now if you were to place the child's hand upon a cup with hot (but not too hot!) coffee in it while saying "hot", that child's senses (hearing and feeling) have now formed an experience that is true awareness which will warn the child (via the subconscious mind/soul) anytime either of these two witnesses (senses) might encounter a similar event requiring caution whether it is merely seeing a cup or hearing/seeing the word hot!  Now both of these witnesses and the awareness they create will give birth to increased awareness as other inputs fortify, increase or change in any way in our daily walk.

Bear all of this in mind as you begin to grow in stature and wisdom from a spiritual standpoint for those senses are also creating new experiences from the witnesses they receive.  This process is not a stranger to "worldly" religious leaders and kings who in their carnal lusts have used it to commit spiritual thievery upon those they wish to "lord it over".  This includes all religions (atheists, statists, evolutionists, capitalists, communists are also forms of religions for these all bind people to a "way" other than the Way of Truth) These religions use speech, radio, television, movies, newspaper, news channels, schools, etc.. in repetitive mantras using both your "sight" and your "hearing" to form an experience in you, but these are "false witnesses".  No matter how you examine it the experience is false because you do not own it of yourself but have fallen prey to deceptive practices.  Unlike actually "seeing" the cup and "feeling" the hot (whereby your senses were able to create a true experience) the media events were not true experiences because all that was purported is "hearsay" and all that was seen was an image/video that can be altered or modified or associated with a monologue that has nothing to do with it...well you get the idea.  Yet both of these can create an awareness, one true and useful to the body and soul while the other false and detrimental to the body and soul.  Nonetheless, these seem just as real as a real experience and people who gain them will fight to preserve them.

Let us now endeavor to address each of the physical/fleshly senses and see if we can come to understand their spiritual counterparts bearing in mind that all of the physical senses have in common that they do not perceive the spiritual and can only provide physical experiences to create carnal awareness which is the fallen state of man in the first birth.  Yet the spiritual can not only perceive the things of the spirit but also the things of the flesh for what they truly are.

Seeing (physically/carnally) can be the actual viewing of an earthen thing (image) or it could be the dreamlike viewing of one's creative imagination which is influenced by the awareness that already exists.  This is why those of the world put so much effort into beguiling you with visual media so as to form your awareness into thinking and doing according to their will.  Once one is "raised up" the way they (rulers of the world) wish you to speak and act it is extremely difficult to change.  Thus one must be willing "to leave all that he has behind" and  "start with a new lump" i.e. come to regard all experiential awareness received in the world that was not personally obtained while in the flesh as "dung".  It is the doffing of the old moth eaten garment for a new everlasting garment.

Seeing with the eyes of the spirit gives depth to your vision as never before as it sees both the lower/outward (fleshly) forms and the higher/inward (spiritual) substance of things.  Even imaginations and dreams are carefully scrutinized by spiritual eyes as to source.  This vision is very difficult to accept initially because it discovers all of the "earthly treasures" (sins) stored up in ones soul.  But if one puts faith in the Truth and conforms to it, he will come to know the Father and the Son who is in all things.

Hearing, much like seeing has to the same two variables.  If one hears only physically/carnally, he is limited to the same conditions as "seeing" above.  If one hears spiritually he can also discern the errant ways of what is physically heard.  Where the Word is concerned, the physical sense can only hear the lower/outward (fleshly) forms of sound. All of the scriptures are seen as substance when in fact they are only types and images (forms) of substance.  For example, to the carnal mind the animals in the "bible" are actual animals and not representative of types (character traits) of people.  This is demonstrated for us in detail in the epistle of Barnabas.  It is also revealed to us by Paul when he speaks of the Abraham's two wives as being "allegories" in that they mean two covenants.  Although people have heard this (declared), they still cannot perceive that all of the accounts in scriptures have similar hidden meanings in them which is why Jesus said; "those who have ears to hear, listen to what the spirit is saying."

Smell is a bit more difficult to address for this particular sense is deeply associated with taste so these usually bear witness together in order to create an awareness.  When we first smell an odor, it is a new experience for us and has no real meaning unless one of the other senses give witness to what it is.  We only know that it is either pleasant, or unpleasant to take in.  Some pleasant odors can be deadly while some foul odors are quite good for you so it is critical to have that second witness to help us know which is which.

From a spiritual perspective, odors are often synonymous with sacrifice or prayers and how they are presented determines whether or not they are of benefit or detriment.  One who prays or sacrifices in a lower/outward (fleshly) heart (disobedient and sinful nature) is considered a foul odor to the Father but, where when one prays in spirit and in truth or ones sacrifice is a lowly spirit and a contrite heart it is considered a joyful or sweet aroma.  Either way we need two witnesses in order to create a real experience whether it be spiritual or carnal.

Taste is not much different in that eating physical food can give us a witness to something that we find either pleasant or unpleasant it cannot without a second witness provide a true awareness.  Just as physical food has a direct bearing on our physical health, spiritual food has a direct bearing on our spiritual health. For instance from a spiritual perspective; if we eat what the world feeds us in its lower/outward (fleshly) forms (customs, traditions, ordinances, festivals etc..) we will find ourselves in a depraved spiritual condition. This food although sweet enough in our mouths (we do love a good lie especially when it hides or covers our sins) it  becomes bitter in our bellies (when we discover the Truth).  If we eat what the Word (Messiah) feeds us in its higher/inward (spiritual) substance, we will find ourselves in a robust spiritual condition.  This food (the Truth) is also sweet in our mouths but found to be bitter in our bellies (for it discovers our sins to us).  Now there is no condemnation for those who accept the Truth and act upon it!!

Feeling is much more complex than the word "touch" but captures the depths of this particular sense as touching is purely an outward expression in a physical sense where feeling is both inward and outward.  For instance one can feel pain from touching something hot, yet one can also feel pain when their heart is contrite.  This form of pain born of tribulation is of the heart and soul but can be felt physically by those who experience it.  This is also one of the few senses that are able to influence the soul that it knock on the door to spiritual awakening.  Feeling in both realms can also give pleasure.  Physical feeling once witnessed by another input give awareness to whatever it is that caused it.  If it is carnal in nature it will bear fruit to pride, covetness, fornication etc.., if it is spiritual in nature it will bear fruit to love, joy, peace, charity etc..

Now the Key to all of this is that there are two realms of understanding; the lower/outward (fleshly) forms of the five senses and the higher/inward (spiritual) substance of the five senses.  Now bear in mind that the image can either be that of God (in the spirit of Truth), or that of the beast (in the spirit of the world).  Not so as to confuse the matter but to give us clarity as to why it is so difficult to discern for most people.  The spirit of the beast truly believes that it is the substance of things when in fact it is not while the spirit of God bears witness to both conditions. Knowing the difference should help those who are toiling and laboring in the Word that it guides them into all Truth (higher/inward spiritual meanings) in the scriptures.

the Heavenlies in Christ

"God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace" (Eph 2:6,7).

IN THE HEAVENLY REALMS: A present situation -- having access with God (cp Eph 2:4,5,7,18). Our heavenly calling (Heb 3:1), by a heavenly Father (Mat 18:35), through a heavenly word (Joh 3:12), presents to us a heavenly status (Eph 2:6), as we await a heavenly image (1Co 15:48,49), to be a heavenly Jerusalem (Heb 12:22), in a heavenly country (Heb 11:16), within a heavenly kingdom (2Ti 4:18). All this constitutes Christ's brethren as a heavenly people of God!

the Heavenlies in Christ are not luoghi, heux, or places, but STATES

There are 2 types of Heavenlies when he speaks of the heavenlies in which "the spirituals of wickedness" are found he omits the phrase "in Christ Hence, the two kinds of supernal states are characterized by being "in Christ" or not in Christ; which is equivalent to being out of Christ - outside,

Paul tells the saints in Ephesus, that he with them were "blessed with all spiritual blessings" in these heavenlies; in which they and Christ, though the latter is at the Right Hand of the Divine Majesty, and they in Ephesus and elsewhere, were regarded as sitting together (Eph. 1:20; 2:6). A heavenly is a constituted supernal state. It may be Divinely constituted, or constituted by human authority. We have these two kinds of heaven-ies in Paul's letter to the saints in Ephesus. In ch. 6:12, he alludes to the heavenlies constituted by human authority.

The heavenlies in Christ are 3 states answering to the 3 places of the tabernacle of Moses, the  outer court, holy place and the most holy place these 3 places in the tabernacle correspond to the 3 spiritual realm of Olam/Aeon

These apocalyptic temple states answer to the Altar-Court, the Holy Place, and the Most Holy within the Vail of the Mosaic Building. The apocalyptic Altar-Court and the Holy Place are what Paul styles in Eph. i. 3, "the Heavenlies in Christ." They are constituted of "the saints and faithful in Christ Jesus," who are partakers with the Altar, and worshippers therein (1 Cor. ix. 13; x. 18; Heb. xiii. 10; Apoc. xi. 1).

yet the saints, not sinners, who are quickened with him, and raised with him, sit together in both with him, and He with them. Now the solution of this mystery turns wholly upon the meaning of the phrase "in him."

 in Deity the Father, and the Lord Jesus Anointed. The saints are all in this manifestation of Deity. Being in Jesus and the Father, they must be, in a certain sense, where Jesus and the Father are. Alluding to this fact, Paul says in Heb. 12:23, "22  But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23  To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24  And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.",

But Paul says that Jesus is at the Father's own Right Hand. True; but he also says, that "being justified by faith, we have access by faith into this grace wherein we stand." In other words, we have admission to the Father in heaven by faith; and when a person is permitted access to a place, and avails himself of the permission, he is in some sense certainly there; and when there in this certain sense, he is "dwelling in the heaven" in the presence of "the Judge of all."

 entrance into the tabernacle gate is by faith For it is the domain of faith,

How, then, does a sinner come to "dwell in the heaven?" By being "transformed in the renewing of his mind" "by knowledge" (Rom. 12:2; Col. 3:10); that he may discern and do "that good and acceptable and Perfect will of the Deity." In other words, by believing the gospel of the Kingdom and Name; and being immersed into and upon that Name. In so doing, he enters into the Holy Heavenly State. By faith in "the truth as it is in Jesus," and obedience, he puts on Christ, and is therefore, "in Him;" and being in him, he is constitutionally holy or a saint; and sitting together with him in the Most Holy, not personally, or corporeally rather; but by faith. This is his present adoption through Jesus Christ, by which he becomes a son of Deity, of Abraham, Sarah, and Isaac, and a brother of Christ himself (Gal. 3:26-29); and a "dweller in the heaven.

An Ecclesia of Christ is, apocalyptically speaking, "the Altar and them that worship therein." They who constitute it have all been "cleansed in the Laver of the Water with doctrine;" and in passing through the water have passed into the Christ-Altar, and become one with it. When they die, they lie under the Altar, or "sleep in Jesus;" when they are slain for the word of the Deity and for their testimony, they are blood-souls under the Altar, crying for vengeance. But while they are living in the present state of tribulation and patience waiting for Christ, they are Altar-worshippers "having access by faith into" the heavenlies where Christ sits at the right hand of Power (Eph. i. 20; Rom. v.

It is synonymous with "the Name," and "them dwelling in the heaven;" for all the constituents of the tabernacle are constituents of the Name, having been all immersed into the Name of the Father, and of the Son, and of the Holy Spirit, and they "dwell in the heaven," in the sense that "the Deity hath made them to sit together in the heavenlies in Christ Jesus" (Eph. ii. 6).


But Christ and the Saints are not only the Name and Tabernacle of the Deity, but they are also, "those who dwell in the heaven."

Paul wrote, we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is aeonian (2 Cor 4: 18). The word aeonian describes those things human eyes have not seen, and ears have not heard, because they belong to the unseen realm of the kingdom of God.

They will receive you into aeonian dwellings (Luke 16: 9  And I to you say: Make you to yourselves friends out of the mammon of the unjust; that, when you may fail, they may receive you into the age-lasting tabernacles.). We have a building from God, an aeonian house in heaven, not built by human hands (2 Cor 5: 1 ¶  For we know that if our earthly tabernacle house be destroyed, we have a building from God, a house not made with hands, eternal in the heavens.). I am going to prepare a place for you, so that you also may be where I am (John 14: 3).

The natural mind thinks about living in a physical house made of brick or stone. Solomon even built a physical house of stone where God could live. Jesus did not go to prepare a mansion in the sky for his followers to enjoy after they died. Rather he prepared an invisible, spiritual place for them and us to inhabit immediately here and now.

This was and is life on a totally new and higher plane. Physical life is visible and temporary and destructible. Spiritual life is unseen and permanent and indestructible. All this is implied in the word aeonian.

Whoever believes in the Son has aeonian life (John 3: 36) In this and many other verses, we find not the future tense, but the present. Not will have aeonian life, but has aeonian life. Aeonian life is not an infinitely prolonged extension of this life after we die. It is a new, spiritual life which we receive from Jesus when we receive him.

 "The Man Christ Jesus" is a real man. When on earth he was "holy, harmless, undefiled, and sinless," as to character; yet imperfect as to his material nature. He is now perfect - a perfect man "justified by spirit," and therefore incorruptible and immortal - a perfect character or moral nature, developed by Divine power, or spirit, into a perfect material nature. But Christ is also an allegorical man, as Hagar and Sarah were two allegorical women; the former representing the Mosaic Covenant; the latter, the New, or Abrahamic, Covenant. From the days of Moses until the Day of Pentecost, A.D. 34, the whole twelve tribes were constitutionally in their mother Hagar, or the Jerusalem system then in existence, and in bondage with her children. But on that celebrated day a new system was initiatorily developed, the Sarah Covenant, styled "the Jerusalem above the Mother of us all." Isaac was Sarah's son, and allegorically slain, and allegorically raised. The saints are all in Isaac; for "in Isaac shall thy seed be called." This seed is Christ; not Jesus only; but that great multitude also which no man can number. This "One Body" of people headed up in Deity is the allegorical or figurative Christ. They are the children of the promise as Isaac was; the free-born sons of Sarah the free woman. This is their state, without regard to the place or country of earth or heaven, where they might be supposed to be. But, if there had been no literal or personal Christ, there could have been no such Christ-State for Jews and Gentiles. Jesus of Nazareth was allegorically "a number which no man could number." He himself taught this, saying, "he that abideth in me, and I in him, the same bringeth forth much fruit:" and, "Father, I pray for them who shall believe into me (eis eme) through the apostles' word: that they all may be one in us" (John 10:5; 17:20,21). Though few compared with the whole race of man, it is a great company absolutely - a people taken out from all the generations and the nations for the Divine Name. "He shall increase," said John the Immerser; "but I must decrease." Jesus increased, or grew, into a Divine and "chosen generation;" while John has dwindled down into a mere Baptist Denomination, which is either ignorant of, or opposed to "the truth as it is in Jesus."



Now the two places of the Mosaic tabernacle were the Holy Place and the Most Holy Place, which were divided the one from the other by the Vail. Even so it is with "the holies", the true tabernacle which the Lord pitches, and not man (Heb. 8:2). There are the Holy Heavenly State and the Most Holy Heavenly State, divided by the Flesh. The Holy must be entered before the Most Holy can be reached; and to pass corporeally from one into the other, the individual must put on incorruptibility and become immortal; for, so long as he is in mortal flesh he is outside, or rather, an element of the Vail which must be rent; though by faith and constitution in Christ, he is within it.

How, then, does a sinner come to "dwell in the heaven?" By being "transformed in the renewing of his mind" "by knowledge" (Rom. 12:2; Col. 3:10); that he may discern and do "that good and acceptable and Perfect will of the Deity." In other words, by believing the gospel of the Kingdom and Name; and being immersed into and upon that Name. In so doing, he enters into the Holy Heavenly State. By faith in "the truth as it is in Jesus," and obedience, he puts on Christ, and is therefore, "in Him;" and being in him, he is constitutionally holy or a saint; and sitting together with him in the Most Holy, not personally, or corporeally rather; but by faith. This is his present adoption through Jesus Christ, by which he becomes a son of Deity, of Abraham, Sarah, and Isaac, and a brother of Christ himself (Gal. 3:26-29); and a "dweller in the heaven."

But there are heavenlies beyond the pale of the Christ-Body. These are Supernal States in which Paul locates principalities, powers, world-rulers of the darkness of the times of the Gentiles, which he styles "this aeon," and the spirituals of the wickedness enthroned throughout the earth. These heavenlies are constituted providentially or instrumentally by human authority and power after "the course of this world;" and are the tabernacle of "the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience" (Eph. 2:2). This Prince-power and Spirit of the Air is Sin's Flesh; whose spirit pervades all sublunary human constitutions, styled "thrones, dominions, principalities, and powers,'' which Paul specifies as ''things in the heaven" or "the Air'' (Col. 1:16). In such an unclean heaven as this, are found the Ten-Horned, and Two-Horned, Beasts, the Name of Blasphemy, the Lion-Mouth, and the Image of the Beast, or False Prophet, the God of the Earth - all things of power, in short, emanating from falsehood and superstition. The dwellers in this Air, or Heaven, are not the Saints. In their days of Apocalyptic prophecy the two witnessing prophets had power to shut this heaven that there should be no rain from it; and as often as they willed during 1260 years, to turn the popular waters into blood, and to smite the earth with all war-plagues (ch. 11:6). The dwellers in this Aerial are the civil and ecclesiastical orders of society; such as, emperors, kings, diplomatists, nobles spiritual and racial, legislators, magistrates, priests, clergymen, parsons, and all of that class, styled by the apostle "spirituals of the wickedness" which reigns in "the Court of the Gentiles without the temple." Between this heaven and "the Heavenlies in Christ" there is implacable and uncompromising hostility. No peace can be permanently established in the earth till one or other of these heavens be suppressed or subjugated: and who can doubt which of these heavens shall be shaken, be rolled up as a scroll, and be made to pass away with the great tumult of war? The heavenlies, or high places, of this world are decreed to Yahweh and his Anointed Body; who, by the thunders and lightnings issuing from the throne newly set in the heaven, shall take the dominion under the whole heaven, and possess it during the Olahm and beyond (ch. 11:15; 4:1-5; Dan. 7:18,22,27). This is the fiat of Eternal Wisdom and Power. The Seventh Vial, the last blast of the Seventh Trumpet, is to pour out its fury upon the Air, the secular and spiritual constitution of which will thereby be thoroughly and radically changed. The things now in the Air will be transferred to "them who dwell in the heaven" in Christ; who, having passed through the Vail of the Flesh which divides the Heavenlies, in the putting on of immortality, will be manifested as the Most Holy Heavenly in Christ; and the Air, filled with their glory, will become the New Heavens, in which righteousness will dwell forever. The Air will then no longer be malarious with the pestiferousness of secular and spiritual demagogues, who "with good words and fair speeches deceive the hearts of the simple." The Prince of the Power of the Air will then be the Spirit that works in the children of obedience - the truth incarnated gloriously in Jesus and his Brethren; who, in the highest sense, will be those who dwell in the heaven.

These apocalyptic temple states answer to the Altar-Court, the Holy Place, and the Most Holy within the Vail of the Mosaic Building. The apocalyptic Altar-Court and the Holy Place are what Paul styles in Eph. i. 3, "the Heavenlies in Christ." They are constituted of "the saints and faithful in Christ Jesus," who are partakers with the Altar, and worshippers therein (1 Cor. ix. 13; x. 18; Heb. xiii. 10; Apoc. xi. 1). An Ecclesia of Christ is, apocalyptically speaking, "the Altar and them that worship therein." They who constitute it have all been "cleansed in the Laver of the Water with doctrine;" and in passing through the water have passed into the Christ-Altar, and become one with it. When they die, they lie under the Altar, or "sleep in Jesus;" when they are slain for the word of the Deity and for their testimony, they are blood-souls under the Altar, crying for vengeance. But while they are living in the present state of tribulation and patience waiting for Christ, they are Altar-worshippers "having access by faith into" the heavenlies where Christ sits at the right hand of Power (Eph. i. 20; Rom. v. 2).

). 

I

But the Heavenlies in Christ are not luoghi, heux, or places, but STATES, the foundation of which is laid in Jesus Christ - Deity manifested in the Flesh. "The Man Christ Jesus" is a real man. When on earth he was "holy, harmless, undefiled, and sinless," as to character; yet imperfect as to his material nature. He is now perfect - a perfect man "justified by spirit," and therefore incorruptible and immortal - a perfect character or moral nature, developed by Divine power, or spirit, into a perfect material nature. But Christ is also an allegorical man, as Hagar and Sarah were two allegorical women; the former representing the Mosaic Covenant; the latter, the New, or Abrahamic, Covenant. From the days of Moses until the Day of Pentecost, A.D. 34, the whole twelve tribes were constitutionally in their mother Hagar, or the Jerusalem system then in existence, and in bondage with her children. But on that celebrated day a new system was initiatorily developed, the Sarah Covenant, styled "the Jerusalem above the Mother of us all." Isaac was Sarah's son, and allegorically slain, and allegorically raised. The saints are all in Isaac; for "in Isaac shall thy seed be called." This seed is Christ; not Jesus only; but that great multitude also which no man can number. This "One Body" of people headed up in Deity is the allegorical or figurative Christ. They are the children of the promise as Isaac was; the free-born sons of Sarah the free woman. This is their state, without regard to the place or country of earth or heaven, where they might be supposed to be. But, if there had been no literal or personal Christ, there could have been no such Christ-State for Jews and Gentiles. Jesus of Nazareth was allegorically "a number which no man could number." He himself taught this, saying, "he that abideth in me, and I in him, the same bringeth forth much fruit:" and, "Father, I pray for them who shall believe into me (eis eme) through the apostles' word: that they all may be one in us" (John 10:5; 17:20,21). Though few compared with the whole race of man, it is a great company absolutely - a people taken out from all the generations and the nations for the Divine Name. "He shall increase," said John the Immerser; "but I must decrease." Jesus increased, or grew, into a Divine and "chosen generation;" while John has dwindled down into a mere Baptist Denomination, which is either ignorant of, or opposed to "the truth as it is in Jesus."

The heavenlies in Christ are two states answering to the two places of the tabernacle of Moses. One of these states is not yet manifested on earth; the other is. Hence, one may be said to be visible, and the other invisible; yet the saints, not sinners, who are quickened with him, and raised with him, sit together in both with him, and He with them. Now the solution of this mystery turns wholly upon the meaning of the phrase "in him." What is it then, to be in him? It is to be where Paul places the saints in Thessalonica, namely, en Theo patri, kai Kuno Iesou Christo, in Deity the Father, and the Lord Jesus Anointed. The saints are all in this manifestation of Deity. Being in Jesus and the Father, they must be, in a certain sense, where Jesus and the Father are. Alluding to this fact, Paul says in Heb. 12:23, "We are come to the Deity the Judge of all, and to Jesus the Mediator of the New Covenant", and so forth. But Paul says that Jesus is at the Father's own Right Hand. True; but he also says, that "being justified by faith, we have access by faith into this grace wherein we stand." In other words, we have admission to the Father in heaven by faith; and when a person is permitted access to a place, and avails himself of the permission, he is in some sense certainly there; and when there in this certain sense, he is "dwelling in the heaven" in the presence of "the Judge of all."

Now the two places of the Mosaic tabernacle were the Holy Place and the Most Holy Place, which were divided the one from the other by the Vail. Even so it is with "the holies", the true tabernacle which the Lord pitches, and not man (Heb. 8:2). There are the Holy Heavenly State and the Most Holy Heavenly State, divided by the Flesh. The Holy must be entered before the Most Holy can be reached; and to pass corporeally from one into the other, the individual must put on incorruptibility and become immortal; for, so long as he is in mortal flesh he is outside, or rather, an element of the Vail which must be rent; though by faith and constitution in Christ, he is within it.

How, then, does a sinner come to "dwell in the heaven?" By being "transformed in the renewing of his mind" "by knowledge" (Rom. 12:2; Col. 3:10); that he may discern and do "that good and acceptable and Perfect will of the Deity." In other words, by believing the gospel of the Kingdom and Name; and being immersed into and upon that Name. In so doing, he enters into the Holy Heavenly State. By faith in "the truth as it is in Jesus," and obedience, he puts on Christ, and is therefore, "in Him;" and being in him, he is constitutionally holy or a saint; and sitting together with him in the Most Holy, not personally, or corporeally rather; but by faith. This is his present adoption through Jesus Christ, by which he becomes a son of Deity, of Abraham, Sarah, and Isaac, and a brother of Christ himself (Gal. 3:26-29); and a "dweller in the heaven."

But there are heavenlies beyond the pale of the Christ-Body. These are Supernal States in which Paul locates principalities, powers, world-rulers of the darkness of the times of the Gentiles, which he styles "this aeon," and the spirituals of the wickedness enthroned throughout the earth. These heavenlies are constituted providentially or instrumentally by human authority and power after "the course of this world;" and are the tabernacle of "the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience" (Eph. 2:2). This Prince-power and Spirit of the Air is Sin's Flesh; whose spirit pervades all sublunary human constitutions, styled "thrones, dominions, principalities, and powers,'' which Paul specifies as ''things in the heaven" or "the Air'' (Col. 1:16). In such an unclean heaven as this, are found the Ten-Horned, and Two-Horned, Beasts, the Name of Blasphemy, the Lion-Mouth, and the Image of the Beast, or False Prophet, the God of the Earth - all things of power, in short, emanating from falsehood and superstition. The dwellers in this Air, or Heaven, are not the Saints. In their days of Apocalyptic prophecy the two witnessing prophets had power to shut this heaven that there should be no rain from it; and as often as they willed during 1260 years, to turn the popular waters into blood, and to smite the earth with all war-plagues (ch. 11:6). The dwellers in this Aerial are the civil and ecclesiastical orders of society; such as, emperors, kings, diplomatists, nobles spiritual and racial, legislators, magistrates, priests, clergymen, parsons, and all of that class, styled by the apostle "spirituals of the wickedness" which reigns in "the Court of the Gentiles without the temple." Between this heaven and "the Heavenlies in Christ" there is implacable and uncompromising hostility. No peace can be permanently established in the earth till one or other of these heavens be suppressed or subjugated: and who can doubt which of these heavens shall be shaken, be rolled up as a scroll, and be made to pass away with the great tumult of war? The heavenlies, or high places, of this world are decreed to Yahweh and his Anointed Body; who, by the thunders and lightnings issuing from the throne newly set in the heaven, shall take the dominion under the whole heaven, and possess it during the Olahm and beyond (ch. 11:15; 4:1-5; Dan. 7:18,22,27). This is the fiat of Eternal Wisdom and Power. The Seventh Vial, the last blast of the Seventh Trumpet, is to pour out its fury upon the Air, the secular and spiritual constitution of which will thereby be thoroughly and radically changed. The things now in the Air will be transferred to "them who dwell in the heaven" in Christ; who, having passed through the Vail of the Flesh which divides the Heavenlies, in the putting on of immortality, will be manifested as the Most Holy Heavenly in Christ; and the Air, filled with their glory, will become the New Heavens, in which righteousness will dwell forever. The Air will then no longer be malarious with the pestiferousness of secular and spiritual demagogues, who "with good words and fair speeches deceive the hearts of the simple." The Prince of the Power of the Air will then be the Spirit that works in the children of obedience - the truth incarnated gloriously in Jesus and his Brethren; who, in the highest sense, will be those who dwell in the heaven.

It was against the Saints, who, in the times of the Gentiles, constitute the Name, the Tabernacle, and them who dwelt in the Heaven in Christ, that the Ten-Horned Beast opens his Leo-Babylonian Mouth in blasphemy; and makes war, till the end of the Forty and Two Months of Years. In blaspheming Jesus and his Brethren, he blasphemes the Deity, on the principle laid down by Christ, that what is done to, for, or against, his brethren, is done to, for, or against him. The Lion-Mouth of the Apocalyptic Babylon spoke evil of them in words of the most acrid bitterness. He denounced them as heretics, accursed, the children of the Devil, the spawn of hell - not a blasphemous epithet was there that the pope and his agents did not heap upon them. The prophetic writings, though set aside for the purposes of truth and edification, were resorted to for names of infamy by which to make them odious to those who worship the beast and his image; and the evil symbols and appellations therein employed by the Spirit to prefigure the Apostasy and its "spirituals of the wickedness," this Mouth of Blasphemy applied to the Saints. In this it blasphemed the Deity himself. This principle is well illustrated in Ezek. 35, where a statement made by Edom concerning Israel and their country is styled blasphemy against the mountains of Israel, because it was false. Edom said, as he also says to this day, "these two nations and these two countries shall be mine, and we will possess it, though Yahweh were there." Now, He had promised the land to Jacob, and to him he will give it for an everlasting inheritance. Hence, every saying subversive of this purpose is blasphemy against the country, and blasphemy and boasting against the Eternal Spirit: for, if Edom's purpose of possession could possibly be established, the Deity's veracity would be destroyed, and his character for faithfulness overthrown. "Thus," in making false statements concerning the destiny of Israel, Judah, and their country, O Edom, saith Yahweh, "with your mouth ye have boasted against Me, and have multiplied your words against Me; I have heard: so that when the whole earth rejoiceth, I will make thee desolate." By Edom is here represented what John symbolizes by the Beast and his Image, etc. Hence, to blaspheme or speak evil and injuriously of God's people, and promises, is regarded by Him as blasphemy against Himself.

The Nave, or Most Holy Place, of the Mosaic Tabernacle, which was "the figure of the true," "which the Lord pitches, and not man" (Heb. 9:24; 8:2), was the enclosure containing the Ark of the Testimony, the Cherubim, and the smoking and flaming Glory of the Deity. In the true Holies which the Lord pitches, similar arrangements obtain. The tabernacle Moses erected was built of wood, curtains, gold, and so forth; but the building the Lord erects is raised up of living and enlightened beings, created in his own image, and after his own intellectual and moral likeness (1 Cor. 3:9,16; Eph .2:20,22; Heb. 3:2). These are the heavenlies in Christ" (Eph. 1:3)). The first is the heavenly, or the holy body, consisting of "the faithful in Christ Jesus," in the times preceding the advent of the Ancient of Days. The second is the most holy heavenly body, constituted of all who shall be accounted worthy to pass through the Vail, into incorruptibility and deathlessness; by being clothed upon with the "fine linen pure and bright;" and girded around the breast with the "golden girdle". Thus, we have the ONE BOD in two states - as it is before the Ancient of Days comes; and as it will be after that appearing.

Paul wrote, we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is aeonian (2 Cor 4: 18). The word aeonian describes those things human eyes have not seen, and ears have not heard, because they belong to the unseen realm of the kingdom of God.

They will receive you into aeonian dwellings (Luke 16: 9  And I to you say: Make you to yourselves friends out of the mammon of the unjust; that, when you may fail, they may receive you into the age-lasting tabernacles.). We have a building from God, an aeonian house in heaven, not built by human hands (2 Cor 5: 1 ¶  For we know that if our earthly tabernacle house be destroyed, we have a building from God, a house not made with hands, eternal in the heavens.). I am going to prepare a place for you, so that you also may be where I am (John 14: 3).

The natural mind thinks about living in a physical house made of brick or stone. Solomon even built a physical house of stone where God could live. Jesus did not go to prepare a mansion in the sky for his followers to enjoy after they died. Rather he prepared an invisible, spiritual place for them and us to inhabit immediately here and now.

This was and is life on a totally new and higher plane. Physical life is visible and temporary and destructible. Spiritual life is unseen and permanent and indestructible. All this is implied in the word aeonian.

Whoever believes in the Son has auonian life (John 3: 36) In this and many other verses, we find not the future tense, but the present. Not will have aeonian life, but has aeonian life. Aeonian life is not an infinitely prolonged extension of this life after we die. It is a new, spiritual life which we receive from Jesus when we receive him.


The dwellings, tabernacles, and mansions are built upon a foundation. The foundation of which is laid in Jesus Christ - Deity manifested in the Flesh. "The Man Christ Jesus" is a real man. When on earth he was "holy, harmless, undefiled, and sinless," as to character; yet imperfect as to his material nature. He is now perfect - a perfect man "justified by spirit," and therefore incorruptible and immortal - a perfect character or moral nature, developed by Divine power, or spirit, into a perfect material nature. But Christ is also an allegorical man, as Hagar and Sarah were two allegorical women; the former representing the Mosaic Covenant; the latter, the New, or Abrahamic, Covenant. From the days of Moses until the Day of Pentecost, A.D. 34, the whole twelve tribes were constitutionally in their mother Hagar, or the Jerusalem system then in existence, and in bondage with her children. But on that celebrated day a new system was initiatorily developed, the Sarah Covenant, styled "the Jerusalem above the Mother of us all." Isaac was Sarah's son, and allegorically slain, and allegorically raised. The saints are all in Isaac; for "in Isaac shall thy seed be called." This seed is Christ; not Jesus only; but that great multitude also which no man can number. This "One Body" of people headed up in Deity is the allegorical or figurative Christ.

But, if there had been no literal or personal Christ, there could have been no such Christ-State for Jews and Gentiles. Jesus of Nazareth was allegorically "a number which no man could number." He himself taught this, saying, "he that abideth in me, and I in him, the same bringeth forth much fruit:" and, "Father, I pray for them who shall believe into me (eis eme) through the apostles' word: that they all may be one in us" (John 10:5; 17:20,21).

Providence Time and chance

Providence

God from eternity, decrees or permits all things that come to pass, and continuously upholds, directs and governs all creatures and all events; yet so as not in any manner is the Deity the author of sin nor does he destroy the free will and responsibility of intelligent creatures. Hebrews 1:3; Daniel 4:34-35; Psalms 135:6; Proverbs 15:3 Matthew 10:29-31; Acts 17:25-28; Romans 1:24,26,28; James 1:13,14,17

It is common to speak of “providence,” but the common way of speaking of it shows it is not common to understand the subject. So many things are ascribed to “providence” that the reflecting mind, acting apart from the enlightenment of the Scriptures, would be liable either to doubt whether there is such a thing as providence at all, or to conclude that all things are “providence,” which would practically be the same thing, for in that case, the central idea of providence, as a special discrimination and influence in the shaping of circumstances in particular cases, would be lost.

First, God’s ability to foreknow and foreordain is clearly stated in the Bible. Jehovah himself sets forth as proof of his Godship this ability to foreknow and foreordain events of salvation and deliverance, as well as acts of judgment and punishment, and then to bring such events to fulfillment. His chosen people are witnesses of these facts. (Isa 44:6-9; 48:3-8) Such divine foreknowledge and foreordination form the basis for all true prophecy. (Isa 42:9; Jer 50:45; Am 3:7, 8) God challenges the nations opposing his people to furnish proof of the godship they claim for their mighty ones and their idol-gods, calling on them to do so by foretelling similar acts of salvation or judgment and then bringing them to pass. Their impotence in this respect demonstrates their idols to be ‘mere wind and unreality.’—Isa 41:1-10, 21-29; 43:9-15; 45:20, 21.

A second factor to be considered is the free moral agency of God’s intelligent creatures. The Scriptures show that God extends to such creatures the privilege and responsibility of free choice, of exercising free moral agency (De 30:19, 20; Jos 24:15), thereby making them accountable for their acts. (Ge 2:16, 17; 3:11-19; Ro 14:10-12; Heb 4:13) They are thus not mere automatons, or robots. Man could not truly have been created in “God’s image” if he were not a free moral agent. (Ge 1:26, 27; see FREEDOM.) Logically, there should be no conflict between God’s foreknowledge (as well as his foreordaining) and the free moral agency of his intelligent creatures.

Like Ruth the Book of Esther is an illustration. It records a slice of life out of the Exile period that illustrates a great revelation. While the Book of Ruth illustrates God's redemption, that of Esther illustrates God's providence.

Providence means foresight. Our word comes from Latin and means to see the affairs of life before they happen. The acquired meaning of providence, what it has come to mean through usage, is activity resulting from foresight. We can see at once that people can never exercise providence as God can. We have very limited powers of foresight. We do not know what a day will bring forth. God, on the other hand, foresees all things and can act because of that foreknowledge.

The doctrine of providence is that God both possesses and exercises absolute power over all the works of His hands. The Book of Esther illustrates God's providence. The writer did not speak of God directly, but God's acting as a result of His foresight is obvious in what he wrote. Even though God hid Himself in the Book as a whole, he was at work in the life of Esther.

Esther reveals three things about divine providence.

First, it reveals the method of providence.

It shows that even though people do not acknowledge God's presence He is always at work. His control becomes especially clear at the end of the book (Est 10:3). Events had turned around completely from the way they were at the beginning of the book. Instead of being in peril, the Jews were now at peace. God not only rules over the major issues in life, but He also uses the trivialities of life to accomplish His purposes. Some of these trivialities were:


the king's decision to summon Vashti after he got drunk,
Vashti's refusal,
Haman's hatred for Mordecai,
the king's insomnia, and
the passage his servant read to him.

God's providence is all-inclusive. That is part of its method. No person or detail of life escapes God's control: "And we know that in all things God works for the good of those who love him, who have been called according to his purpose" (Rom 8:28). "All things" includes all individuals and all events -- whether pleasant or unpleasant.

Second, Esther reveals the principles of providence.

God proceeds on the basis of perfect knowledge: intimate, accurate, absolute knowledge (Psa 11:4).

Another principle of His providence is His undeviating righteousness. God's providence works in harmony with man's freedom. It never coerces people. The king made his own decisions; God did not compel him to act as he did. Haman plotted his own intrigues, made his own arrangements, built his own gallows. The same was true of Mordecai and Esther. Yet the sphere in which they made their decisions was God's sovereignty (Acts 17:28: "In Him we live and move..."). Haman built his gallows for Mordecai, but God hanged Haman on it!

A third principle of God's providence is that of absolute power. God is great enough to give people genuine freedom and yet cause things to turn out the way He wants them to. God causes human freedom to contribute to His divine purpose.

Third, Esther reveals the results of providence.

On the human level there are two results:


Those who recognize divine providence receive great confidence and courage.
However, those who do not recognize it receive panic and punishment.

We can see these results most clearly in the characters of (1) Esther and Mordecai, and (2) Haman.

On the divine level the result of providence is that God progresses toward His ultimate goal: he is, of course, Yahweh -- The One who "will be", the One who is constantly "becoming"! Throughout all of Scripture we see this identical mighty movement toward the absolute fulfillment of His purpose.

The message of this book is that God exists, and God acts through history to accomplish His purposes regardless of whether humans acknowledge Him or not.

There are many arguments for the existence of God: the argument from providence is one of these. The fact that human events are harmonizing with God's ultimate purposes as He has revealed these in Scripture testifies to God's existence. When people forget God, He still molds history and governs life in harmony with His purposes. We cannot escape God's hand; we only change our destiny. We become His friends or His foes by our attitude toward Him (Dan 5:22,23).

How do we apply the message of this book? By taking God into account. Trust Him and cooperate with Him, or you will suffer destruction. God's providence may seem very impersonal and austere. However, William Cowper has reminded us that, "Behind a frowning providence, He hides a smiling face." Rom 8:28 is perhaps the most concise word on the providence of God that the Scriptures contain. God will complete His plans. We determine our own destiny as we cooperate with His will or oppose it.

Our choice affects our destiny, but it does not frustrate His plan. Consequently it is very important that we know God's plans and make them known to others. He has revealed His plans in His promises in Scripture. Therefore we should pay very careful attention to the promises of God. The covenants of promise are His comprehensive formal undertakings. Even though many people in the world today ignore God, His plans will become reality eventually. This fact should make us confident and optimistic in the present.

Time and chance

11 I returned to see under the sun that the swift do not have the race, nor the mighty ones the battle, nor do the wise also have the food, nor do the understanding ones also have the riches, nor do even those having knowledge have the favor; because time and unforeseen occurrence befall them all

There is such a thing as chance, as distinct from what God does. The Bible declares this (Eccles. 9:11) and the experience of every day teaches it. Every moment teems with the incidents of chance. God has control of all chance; but all chance is not controlled. It is controlled when His purpose requires it.

It is impossible that time and chance in the sense of events in our lives should happen by random to believers, without any control of God. Do "all things work together for good" to us, or only some things?

- "Time and chance" is probably a Hebraism for death- whether wise (spiritually) or strong or swift, the same thing, "time and chance", happens to all; i. e. death. Ecc. 9:12 backs this up: "For man also knoweth not his time (i. e. of death). . as the birds that are caught in the snare (i. e. killed); so are the sons of men snared in an evil time, when it falleth suddenly upon them". The context back in v. 4,5 is clearly talking about the universality of death.

- "Chance" does not mean 'random' or uncontrolled events. The Hebrew root by contrast implies something specifically ordained- often by God.

heaven and earth symbolic meaning

Jer 10:1 ¶ Hear ye the word which Yahweh hath spoken unto you, O house of Israel:––
2 Thus, saith Yahweh––Unto the way of the nations, become not ye accustomed, Nor, at the signs of the heavens, be ye dismayed,––Because the nations are dismayed at them.

heaven and earth are Two states of mind, the ideal spiritual mind heaven and the lower carnal mind the earth. There are two states of consciousness, the heaven and the earth, or more properly, "the heavens and the earth." One is the realm of the Christ consciousness of pure thoughts in harmony with the Divine mind; the other, is the thinking of the flesh or carnal mind. By becoming sons of God we can reflect his "image" and "likeness" to be transformed into the spiritual man.

Jesus says Lk 21:25 "And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.

The Deity’s signs are in the political universe. This, in a sense corresponds to the physical universe, which has its earth, sea, and firmament or aerial expanse; in which are set its greater and lesser lights, and constellations -- its Sun, Moon, and Stars. It has its hurricanes, eclipses, hailstorms, and so forth, which affect injuriously those who belong to the Body Politic, whether they be rulers or the common people.

Heavens Representing Rulership. the heavens can refer to the Deity in his sovereign position. Thus, when Daniel told Nebuchadnezzar that the experience the Babylonian emperor was due to have would make him “know that the heavens are ruling,” it meant the same as knowing “that the Most High is Ruler in the kingdom of mankind.”—Da 4:25, 26.

Heavens and Earth:

The heavens and earth encompass our whole experience of the natural world. In analogy, in prophecy, they relate to the whole political world. The aspects of the political world, the focus of the bible prophecy, are related to aspects we understand of the natural world. In the political world some are elevated above others into ruling positions. Those great ones that rule are 'high' above the ordinary person and are said to be in 'the heavens'. The Hebrew for 'heaven'(sha^mayim) is from a word for 'lofty', or 'high'. One can rise in power into the political heavens, and likewise descend.

Lam 2:1 ¶  How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!

Mt 11:23  And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

Lu 10:15  And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
Lu 10:18  And he said unto them, I beheld Satan as lightning fall from heaven.

 The ordinary person is said to be of the earth. 

In Hebrew a word for 'earth' (ăda^ma^h) is related to the name Adam.
Let the heavens be glad, and let the earth rejoice. (Psalm 96:11)
Hear, heavens, and listen, earth; for Yahweh has spoken: (Isaiah 1:2)
Sing, you heavens, for Yahweh has done it! Shout, you lower parts of the earth! (Isaiah 44:23)
In all of these instances the heavens and earth have human emotions, and skills, which inanimate nature cannot have. They are poetry and prophecy are analogy. Isaiah particularly uses this analogy
Sing, heavens; and be joyful, earth;
for Yahweh has comforted his people, and will have compassion on his afflicted. (Isaiah 49:13)
Isaiah is both poetry and prophecy. Note the poetic pairs: heavens - people, earth - afflicted.
In any instance when you read 'heavens' in a prophetic book, or a prophetic song, where it is speaking of the fate of nations, think first it means political heavens.

Heavens Shake & Earthquake

In the natural world the heavens do not shake. But in the political 'heavens' large events can 'shake' the political structure. Isaiah uses this image, note how the shaking is the result of God's anger. God is not angry at the natural world, rather at the people who live on earth.
Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of Yahweh of hosts, and in the day of his fierce anger. (Isaiah 13:13)
If the earth are the common people a great earthquake, is an event that like a natural earthquake changes their political world. This symbol or analogy is also used throughout the western world.
An example from a source which is not religious at all is the 'Socialist Review, No.126, December 1989, pp.11-14', by Tony Cliff titled “Earthquake in the East”
We are witnessing the most massive earthquake of the social and political order in Eastern Europe. It is on a scale reminiscent of 1848 and 1917.....To understand an earthquake you have to look at the pressure inside the system. It is summed up with Marx’s statement that when the social system becomes a brake on the development of the productive forces, the epoch of the social revolution starts.

Note Tony Cliff does not explain he is using an analogy- he uses the word 'earthquake' as synonymous for revolution, assuming his audience understands. In revelation, this analogy of an earthquake is used a few times.
The smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Rev 8:4-5)
There is no way in the natural world a fire will cause the earth to quake! This is symbolic of people.

Sun & Moon

Just as the sun dominates the heavens of the natural world, so the sun is representative of the supreme ruler in the political world. The moon is the lesser ruler. Jacob had not trouble understanding his son Joseph's dream.
“Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me. ”He told it to his father and to his brothers. His father rebuked him, and said to him, “What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth?”(Genesis 37:9-10)
In the tribe of Israel now numbering many people in the extended family, Jacob was the supreme ruler, and his wife was secondary by virtue of reflected glory. Isaiah is clearly not speaking of the natural moon and sun, when he writes,

Then the moon shall be confounded, and the sun ashamed; for Yahweh of Armies will reign on Mount Zion, and in Jerusalem; and before his elders will be glory.(Isaiah 24:23)

 But we can easily understand how the religious authority, who are secondary to the national leaders and secondary in the political 'heavens', like the moon, will be put to silence by such an event.

Just as the natural sun and moon set and rise, so do kings and religious powers. They can be covered or decrease. They can also be 'turned to blood', which means they are attacked violently and wounded.

Stars

We understand this word, thanks to Hollywood's use of the term in the early 1900's, before electric light spillage prevented us from seeing stars and Satnav replaced all navigation by stars. If someone says “for the stars, silver is the new black”, we would not look with concern to the heavens, but rather conclude famous people were wearing silver in preference to black. Stars in prophetic analogy also are famous people. They may not be political rulers, though some have such a personality they become stars. Some stars become political rulers. Daniel explains the analogy
Those who are wise shall shine as the brightness of the expanse; and those who turn many to righteousness as the stars forever and ever. (Daniel 12:3)
The wise shall have influence or 'shine' so we know of them like we see natural stars. Deborah uses this rich language in her song of victory
“The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver From the sky the stars fought. From their courses, they fought against Sisera.(Judges 5:19-20)
Sisera was not defeated by stars doing strange things. If we read the parallel account, he was defeated by the kings of Canaan. (See Judges chapter 4)  Notice the poetic links: kings came = from the sky, Kings of Canaan = stars, and, waters = courses.

Bible Symbols Decoded

Bible Symbols Decoded 

Let's take a look at some of the bible symbols, so you may agree when you look up the chapter and verse, if you care to check it out.

The heavenly bodies are commonly used as denoting governments and leaders (see Ezek. 32:6-8; Isa. 1:1,10; Luke 21:25, etc.) SUN - The Throne of David - (Psalm 89 v 36) - which is the Throne of the Sun of Righteousness when he returns to the earth. MOON - The Moon Reflects the light of the SUN. The SUN is the Throne and the "Church" reflects light and power (like the moon does to the sun). The moon is the symbol of the Ecclesia Rev 12:1 STARS of heaven - Princes, rulers the saints who are the co-heirs with Christ. (it is a political symbol as can be seen from the U.S.A 50 stars on their flag, "STAR spangled banner" etc.)
HEAVENS - Political systems (above the mountains). MOUNTAIN - Government - (Micah 4 v 1). EARTH - Downtrodden people (oppressed and poor). EARTH-QUAKE - Great upheaval of the EARTH (as above). SEA - Restless, moving people who are not as oppressed and are free to move around (Psalm 65 v 6,7). WATERS - Peoples, multitudes, nations and tongues (languages) (Revelation 17 v 15). HORN - kingdom horns of the wild-ox; - Unique horns - "One Kingdom, without end" - God's Kingdom on Earth - coming soon. see Numbers 24:8

Numbers 24:8 GOD having brought him forth out of Egypt, The very horns of the buffalo, are his,--He shall eat up the nations his adversaries, And shall break their bones in pieces, And smite them through with his arrows. OLIVE - The "House of Israel" - (the people not country) FIG tree - Jews (Matt. 21 v 20), Christ cursing the unfruitful or unfaithful for ever in verse 19. DAY - Year in prophecy (Ezekiel 4 v 6) (Revelation 9 v 15). MONTH - 30 years in prophecy (Rev. 11 v 2,3 - 42 x 30 = 1260). SEVEN - The number of completeness in Scripture. You need to use discernment to see what is logical and sensible and whether the words are to be interpreted in their normal way or in God's symbolic language. A perfect example of this is when Christ said, "IF, you have enough faith and you say to this mountain, fall into the sea and it will (Matt. 21 v 21)", it clearly did not mean an actual mountain and the sea. It was symbolic language.

The mountain means government and restless dis-satisfied people are the sea.
Think about it. A mountain (that is a government) towers over and looks down upon the people (who are the sea) and the sea looks up at the mountain. The sea (people) cannot remove the mountain (government) without a tsunami. Now you can start to decode the Prophecies and understand them for your self.