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Notes on The First and Second Death 

So, what about the Second Coming? 

The Restoration of All Things.

The same Cloud which "took him from view" now reveals him.
Parousia does not mean 2nd coming. 

High-lighting the Two Dispensations referenced in the book of Hebrews.

Notes on The First and Second Death 

Rev 2:11 Now, listen up with your inner ears. Hear with understanding  what the Spirit is saying to the ekklesia: the individual who 1continues to  see their triumph mirrored in mine [their co-seatedness with me in the throne  room], is 2most certainly not threatened by any 3contradiction to their true  likeness; there is nothing to fear 4in the second death. (The word 1nikoon,  is the Present Active Participle Nominative, form of the verb nikao, to emphasize  a continual or habitual victory. Then the double negative, οὐ μὴ ἀδικηθη 2ou  mey, plus the verb, 3adikeō, meaning unrighteous; out of sync with likeness - with  a, negative and dikeo, two parties sharing likeness - adikeythey is the Aorist  Subjunctive form, meaning a definite outcome that will happen as a result of an other stated action. The preposition, ἐκ [4ek, mostly pointing to source, but here  used for the agent or instrument] τοῦ θανάτου τοῦ δευτέρου the second death.  

So, in context of the previous verse [Rev 2:10], "You have no need to fear anything  you might suffer at any time", the Second Death is not to distract from the once and  for all death that Jesus died, but to endorse it. In the lake of fire, Death and Hades  are eradicated from memory. The first death is the once and for all death that Jesus  died, representing the global death of humankind. Jesus' death took mankind's death  in Adam, out of the equation. The idea of the Second Death has to do with the fact  that the revelation of the full extent of everyone’s inclusion in the death of Jesus, has  not yet dawned on some - so it will take a crisis, even their own death, to imme diately engage them with the symbolic cleansing [from their doubts, ignorance  and unbelief] represented by the lake of burning sulphur, purifying like in a fur 

nace, separating the gold from the dross-mindsets. This is the ultimate awakening  to the success of the cross - the realizing that even Death and Hades itself died in  Jesus' death. It is indeed the death of Death. Rev 20:14. See my notes on The Lake  of Fire and the Second Death at the end of Rev 19. 

But here, specifically in Smyrna's case, the intensity of their persecution is neutralized  by their realizing that gold is never threatened by fire. 

Remember the One talking is he who said, I am the Living One; I died and now, see,  here I am alive unto the ages of the ages and I have the keys wherewith I have dis engaged the gates of Hades and death. Rev 1:18. Also Heb 9:25-28. 

He thus broke the spell of the supposed claim of judgment and death over the Adamic  race. The significance of the implications of Jesus’ death cannot be exaggerated.  It reaches into the entire past, present and future of human history. 

As representative of the human race, Jesus Christ fulfilled mankind’s  destiny with death and judgment. [1 Cor 15:3-5, Rom 4:25, Acts 17:30, 31.]  Note: Jesus did not come to condemn the world. The Father judges no one for he has  handed over all judgment to the Son, who judged the world in righteousness.)  

John 12:31 Now is the judgment of this world; this is the moment where  the ruler of the world-system is conclusively cast out.  

John 12:32 When I am lifted up from the earth, I will draw all of mankind  and every definition of judgment unto me. (He would be lifted up on a cross,  descend into the depths of our hell, then, according to the prophetic word in Hosea  6:2, after two days, the entire human race he represents, will be co-quickened and on the third day, be co-raised, out of the lowest parts of the earth and elevated to  the highest heavens. Ephesians 4:8,9; see also Ephesians 2:5,6 and Colossians 3:1- 3. 'All' includes all of mankind and every definition of judgment. The subject of  the sentence, as from the previous verse, is the judgment of the world - thus the  primary thought here is that in his death, Jesus would draw all judgment upon  himself. John 3:14; John 8:28; Act 2:33. 1 John 3:5 We have witnessed with our  own eyes how, in the unveiling of the prophetic word, when he was lifted up upon  the cross as the Lamb of God, he lifted up our sin and broke its dominion and rule  over us. John 1:29 “Behold, the Lamb of God, who takes away [airo] the sin of the  world. The word airo means to lift up.") 

John 12:33 This he said to point to the way in which he would die. 

2 Cor 5:14 The love of Christ constrains us and resonates within us;  leaving us with only one conclusion: when Jesus died, every individual  simultaneously died. In God’s logic, one has died for all, thus all have died.  

Rev 20:14 Then Death and Hades were cast into the lake of fire. This is  the second death.  

Heb 2:15 As a fellow human, he re-defined death and delivered them  from the lifelong dread of death. (He brought final closure to the idea of judg ment, which is what the system of works is all about. Evil is not immortal, love is.) 

1 John 4:18 Fear cannot co-exist in this love realm. The perfect love  union that we are talking about expels fear. Fear holds on to an expectation  of crisis and judgment [which brings separation] and interprets it as due  punishment [a form of karma.] It echoes torment and only registers in  someone who does not yet realize the completeness of their love union. 

[With the Father, Son and Spirit and with one another.] (See Heb 2:15.)

So, what about the Second Coming? 

Luke 18:8 I assure you, he will speedily vindicate you; the day of the son of  man is about to dawn. Will the Messiah find a people standing on tip-toe  in full expectation of his coming. (Jesus is not talking about some future coming  of the son of man. - Not in this, or in the previous chapter of Luke.) 

Meanwhile... Luke 18:35 As they approached Jericho, a blind man was  sitting beside the road; in eager expectation to receive something. (Here is a  blind beggar from Jericho, “standing on tip-toe” in his eager expectation for Jesus, the  son of David, to show up and heal him. He made the vital connection.) 

Remember what Jesus said about his Father in John 14:11, The fact that the  Father seems distant or invisible to you does not mean that he is absent. In  me he is very present with you. You cannot claim to know me while you  ignore him - we are inseparable. 

John16:7 Now listen up. Hear me, my departure is not to disadvantage you;  everything that is about to happen, brings conclusion and bears together  what the Prophets pointed to. This will be to your absolute benefit. If I do  not go away, your 1Companion cannot come to you, but if I go I will send to  you One to be 2face to face with you defining your very being. (1Parakletos,  from para and kaleo; redefining our original being in the closest possible association  and kindred companionship; closer to you than your breath. Again the word 2pros is used.)  

John 16:16 For a brief while I will be absent from your view; then in an other brief while you will see and know me. 

John 14:10 Are you not convinced that I am in the Father and that the  Father is in me? We are in seamless union. The words that I speak to you  are not my independent opinion or ideas; the Father in me addresses you;  this conversation then translates into the Father’s action unveiled in my  doing. 

John 14:11 The fact that the Father seems distant or invisible to you does  not mean that he is absent. In me he is very present with you. You cannot  claim to know me while you ignore him - we are inseparable. I dare you [plural] to believe that I am in the Father and the Father in me - if it seems  far fetched, then believe me because of what I have done and what I am  about to do. It is the Father in me who defines me. My works exhibit his  resolve. (Jesus does not have to persuade the Father about us, he came to persuade us about the Father. There is nothing in the incarnate Word that is in conflict with  who God is. John 1:1-3 If you underestimate me, you underestimate my Father -  and you underestimate you.) 

John 14:12 I want you to be fully convinced about this, anyone whose  belief concludes in who I am, will also do the works that I do. And be- cause of my 1relocation to continue to be 2face to face with my Father, the works that the believer will do, will be of greater proportion and of  global influence; the Father is as present in you as he is in me. (The word, 1poreuomai, to transfer, relocate, to travel. Again the word, 2pros, face to face. Jesus is multiplied in us.)

John 14:13 And whatever you desire in my name, that will I do that the  Father may be glorified in the Son. Your sonship is endorsed in my son- ship. (The first occurrence of the phrase, In my name, en tōi onomati mou. See  also John 14:26; 15:16; 16:23, 16:24, 16:26. “If this name, Jesus Christ is in the  believer’s consciousness, the element in which the prayerful activity moves; so  that thus, that Name, embracing the whole revelation of redemption, is that which  specifically measures and defines the disposition, feeling, object, and contents of  prayer. The express use of the name of Jesus therein is no specific token; the question  is of the spirit and mind of him who prays” Meyer. [Vincent]) 

John 14:14 If you ask me anything, in knowing what my name entitles  you to, that will I perform. (The use of ‘me’ here is supported by Aleph B 33 and the Vulgate Syriac Peshitta manuscripts. Aleph is the famous Sinaiticus, the great  discovery of Constantine von Tischendorf, the only surviving complete copy of the  New Testament written prior to the ninth century; [4th century].) 

John 14:15 In your loving me you will greatly value and treasure 1the pro- phetic conclusion of my ministry. (The word 1entole, which is often translated commandment or precept, or assignment, has two components, en, in and telos,  from tello, to set out for a definite point or goal; properly the point aimed at as a  limit, that is, by implication, the conclusion of an act or state, the result; the ulti- mate or prophetic purpose. Strong’s 5056. See 1 John 2:3.)  

John 14:16 In my prayerful engagement with the Father, he will give you 1another 2close companion to be with you - in such an intimate way that 3my immediate presence will continue to be 4inseparably one with you in 5timeless ages to come. (The word allos is used here. The words 1allos and heteros are both usually translated as “another” in English. Yet allos means “another  of the same kind” and heteros means “another of a different type”. The word, 2par akaleo, alongside, closest possible proximity of nearness; and kaleo, to identify  by name, to surname. Also, kinsman; intimate companion. See Rom 12:8. “...just  be there alongside someone to remind them of their true identity.” 1 Thessalonians  5:11 Continue, as you so eloquently do, to edify one another by cultivating the  environment of your close association in your joint-genesis. [The word parakaleo is here translated as our joint-genesis] The words, ina he meth [meta] umoon eis  ton aiona he - ινα η  μεθ   υμων  εις   τον  αιωνα  - the verb 3he from eimi, I am,  is in the Present Active Subjunctive form, to continue to be; 4meta, with, inseparably  one with you in 5aiona, the timeless ages. ) 

14:17 Your eternal companion is the Spirit of truth, whom those trapped in  the sense-ruled world, just cannot 1get to grips with. Their visual horizon  is veiled, and they are unable to understand what they cannot see. But, [in  your acquaintance with me], you are familiar with this 2seamless, intimate  union, and the Spirit’s continued presence within you. (The word, 1lambanoo, to grasp; to get to grips with. The following 3 verbs are all in the Present  Active Indicative tense, which is the timeless present tense, and indicates continued  action, something that happens continuously or repeatedly, or something that is in the  process of happening: to know, ginosko; to abide meno; and to be eimi. Thus, 2ginooskete, a knowing that is extended beyond the moment. The “absence” of Jesus  will not interrupt this knowing. [See verse 20.] Then, ὅτι παρ᾿ ὑμῖν μένει hoti because, para, closest possible nearness and intimate acquaintance, and 2meno - to abide in seamless oneness; and is present in you. καὶ ἐν ὑμῖν ἐστίν kai en  humin estin- the Spirit already resides in you. In the Incarnate Word, spirit  dimension is not a foreign place, neither is the Spirit a foreign person to you.) 

John 14:18 At no time will you be orphaned or abandoned by me; I come  to abide 1face to face with you. (I come to be no less face to face with you, than what I’ve always been face to face with the Father, from the beginning and for all  eternity. The Holy Spirit does not replace, but reinforces the presence of Jesus and  the closeness of the Father. Again, John uses the word 1pros, face to face. See John 1:1) 

John 14:19 In yet a little while the world will no longer see me, but I  will be tangibly visible to you in the very life we share together. 

John 14:20 In that day you will know that we are in seamless union with  one another. I am in my Father, you are in me and I am in you. (The incar- nation does not divide the Trinity; the incarnation celebrates the redeemed inclu- sion of humanity. Picture 4 circles with the one fitting into the other - The outer  circle is the Father, then Jesus in the Father, then us in Jesus and the Holy Spirit in  us. This spells inseparable, intimate oneness. Note that it is not our knowing that  positions Jesus in the Father or us in them or the Spirit of Christ in us. Our know- ing simply awakens us to the reality of our redeemed oneness. Gold does not become  gold when it is discovered but it certainly becomes currency.) 

The mystery that was hidden for ages and generations is now the unveiling  of Christ in us. This is second coming-language, and ultimately the earth will  be flooded with the revelation of his glory. As the waters cover the sea. And  all flesh shall see it together. According to Peter in Acts 3:25,26 Pentecost  celebrates the second coming of the risen Christ, in the nations. 

John 12:24 Most certainly shall the single grain of wheat fall into the earth and die - if it doesn’t die it remains alone - but in its death it produces  much fruit.  

John 4:35 Would you say that it will take another four months for the  seed to ripen in the ear? This is not the food that I am talking about. The  fruit of your own toil will never satisfy permanently. I want to show  you the real harvest. From now on, look at people differently; see them  through your Father’s eyes, and you will know that they are ripe and  ready to discover how perfectly mirrored they are in me. (Jesus cancelled  every definition of delay. We’ve been waiting for the wrong harvest for centuries  - the one we’ve labored for all our lives. A harvest is ripe when the seed in the ear  matches the seed that was sown.)

The Restoration of All Things 

See Peter's powerful testimony in Acts 3:11-26. This is just after he and his  partner John, healed a cripple beggar at the temple. [Only a few days after  Pentecost.] Now remember, they did not say to him, sorry Sir, you've missed  Jesus by 50 days. Nor did they point this man to an invisible Jesus who disappeared into the sky; they boldly said to him, "Sir, look at us. What we have,  belongs to you."  

When everyone gathered in awe of this fantastic miracle, performed by two  illiterate fishermen, Peter boldly addressed them: 

Acts 3:12-15 Men of Israel, why would you marvel at this and stare so  strangely at us. No, we do not possess magic powers due to some level of  spirituality or personal piety, because of something that we have achieved.  There is a very relevant reason why this man is now walking. The God of  Abraham, Isaac and Jacob, the God of our fathers glorified his son Jesus,  whom you betrayed and killed; he is the Prince of life, and God raised him  from the dead - this is what we are witnesses to.  

Acts 3:16 And on the basis of the faith sourced in his Name, this man, who  is known to all, is now standing strong in front of your very eyes. His  Name and the faith infused by him has gifted him the complete restora tion of his body.  

Acts 3:17,18 You and your leaders acted in ignorance; yet God fulfilled  every detail of his prophetic word concerning the suffering of his Christ.  Acts 3:19 Let this be your 1wake-up call once and for all. Face the fact that  your sins were 1completely blotted out, and return to the one you have  wandered from. Now you may encounter times of total rejuvenation in  the face to face, immediate presence of the Lord. (The word, 1metanoesate, μετανοησατε - be awakened in your mind - this is the Aorist Active Imperative  Tense, which means, get it over and done with.] and return, epistrepsate same tense.  Then Peter uses the Aorist Passive Infinitive tense εξαλειφθηναι, which clearly  does not refer to a future event. The Aorist Infinitive presents the action expressed  by the verb as a completed unit with a beginning and end. From the verb, 1exa leipho, with three components, ek, out of, and aleipho, with a, as a particle of  union, and liparos, to grease, to leave a stain; scars of hurtful experiences were  like grease stains stored in memory. The word αναψυξεως, 2anapsuxis from  ana upwards, and ψύχω psuchō to breathe again; a unique word only used  this once by dr Luke, meaning to catch your breath; heavenly breath from above;  spiritual rejuvenation/refreshing.)  

Acts 3:20 Jesus is the 1authentic Christ, the one whom the prophets  spoke about all along; he is the desire of the nations, the very 2One  you longed for; the one and only Messiah, who was to be sent to you.  (The best texts read προκεχειρισμένον, 1prokecheirismenon, meaning, the  prophetic and authentic, "handpicked" for you. The "handpicked one", gives a  powerful, personal touch to the fact that in his incarnation, Jesus is the tailor 

made, anticipated Messiah. Used by Luke only, Acts 22:14; Acts 26:16. The  verb originally means to take in hand. Thus, he was handpicked/tailor-made for you. [It is the Perfect Passive Participle, describing a state that exists, as  a result of something that happened previously] Then the word, αποστειλη  2apostoley, which is the Aorist Active Subjunctive, expressing a wish, regard ing a single event. The Aorist Active Subjunctive is a "pure form" denoting  a definite outcome that will happen as a result of another stated action [the  prophetic word]. See John 12:23, Jesus, immediately understanding the prophetic  significance of the moment, knew that he, the Messiah, was who all the nations  were longing for, and answered, “The hour is here for the Son of man to be glorified. 

(Jesus studied Scripture as in a mirror - he knew that “in the book, it is written  about me.” Haggai 2:7 and the desire of the nations shall come…)  Acts 3:21 Jesus is the theme of God's conversation, from the earliest ages;  through the lips of the prophets who carried the Messiah in the womb of  their words. He was to be held all along in the unseen heavenly realm for  a time such as this. He is the restoration of all things. (The idea of restora tion was part and parcel of the Messianic expectation. Here, in context with the  healing of a cripple man, Luke records Peter, using the noun, ἀποκαταστάσεως  apokatastaseos. The verb, αποκαταστησει to restore to its natural and original  condition; as a technical medical term, it denotes complete restoration of health; the  restoring to its place of a dislocated joint. See also it's synonym, diothosis, used  in Heb 9:10 All these external rituals pertaining to food and drink and the various  ceremonial baptisms and rules for bodily conduct were imposed upon them until  the anticipated time of restoration; the foretold moment when 1all that was  crooked would be made straight and restored to its natural and original condi tion. (This word, 1diothosis, is only used in this one place in the New Testament;  what was crooked will be made thoroughly straight, restored to its natural and  normal condition something which in some way protrudes or has gotten out of line,  as broken or misshapen limbs. Isa 40:3-5.  

Peter clearly remembers his, James and John's encounter on the mount of trans figuration with Jesus, when Moses and Elijah also appeared. Then, a voice from  within the cloud spoke, this is my Son, the Incarnate Logos [eklego] - hear  him. Luke 9:35. See Matt 17:9 And as they were coming down the mountain,  Jesus commanded them, "Tell no one the vision, until the Son of man is raised  from the dead." Matt 17:10 And they asked him, "Then why do the scribes  say that first Elijah must come?" Mat 17:11 He replied, "Elijah does come,  and he is to restore all things; Matt 17:12 but I tell you that Elijah has  already come, and they did not know him, but did to him whatever they pleased.  So also the Son of man will suffer at their hands." Matt 17:13 Then the disciples  understood that he was speaking to them of John the Baptist. See Luke 3:3-6 in the  Mirror] 

Acts 3:22, Has not Moses told us: The Lord your God will raise up a  prophet out of your midsts who is like me. Give your undivided  attention to every detail of his conversation and dealings with you.  (The Jews understood Moses to be a type of Christ. John 1:21 “Could you possibly  be the re-incarnate Elijah?” To which he answered, “No, I am certainly not.” Then  you must be The Prophet who Moses said would come? “No.” He said, “I am not.” [Deut 18:15; John 6:14; Acts 3:22])

Acts 3:23 What a foolish thing it is to reject Jesus. There is no second Messiah  on the prophetic menu. So, if you've already missed out on linking Jesus with  Moses' word, then your entire Messainic expectation is ruined. (Litt - ignoring  who Jesus is, by not hearing Moses[who very much defines the Jewish people], completely  destroys your Messainic expectation. ἐξολεθρευθήσεται ἐκ του λαου) 

Acts 3:24 All the prophets, from Samuel onwards, spoke and announced this  present time. (1Sam 3:1 Now the boy Samuel was ministering to the LORD under  Eli. And the word of the LORD was rare in those days; there was no frequent vision.)  

Acts 3:25 And you are the sons of the prophets, and the covenant that God  initiated with your fathers who were mirrored in Abraham's face when he  declared, in your seed will I bless all the families of the earth. (ἐνευλογέω  eneulogeō Gal 3:8. Mat 26:28 for this is my blood which is to be poured out for the  many for the remission of sins--the blood which ratifies the Covenant.)  

In the next verse Peter clearly announces the fact that after his resurrection,  Jesus has now appeared again, mirrored in this miracle, performed by ordi nary people who have realised the essence of the incarnate Christ in his first  coming. The single grain of wheat that fell into the earth and died, did not  abide alone. It bore much fruit.  

Acts 3:26 Having raised his child, Jesus from the dead, he commissioned  him first of all to you; in order to bless you in the turning you away from  the poneros [evil] system of wearisome labors and annoyances. (Heb 9:16  For a will to take effect the person who made it must be dead. Heb 9:17 Before the  testator dies the will is merely a future promise with no immediate benefit to anyone. 

See Gal 1:4 Grace and peace have their reference in the fact that Jesus gave himself  as the scapegoat for our sins and plucked us out from the 1evil of this present  religious age that encroached on us. This was exactly what the Father had planned  in his love for mankind. (The word, 1poneros, means full of labors, hardships and  annoyances; the fruit of the tree of the knowledge of good and labor “poneros”. This  concludes in a judgment based on performance. Which is the opposite to an opinion  of approval based on value.) Gal 1:5 His glorious reputation is ageless; it extends  beyond all times and seasons. We salute him with our amen. (Nothing that religion  communicates in any age or context can match him.) Gal 1:6 I am amazed that you  can so easily be fooled into swapping the Gospel for a gimmick. The Gospel reveals  the integrity of your original identity rescued in Christ; the gimmick is a conglom eration of grace and legalism. This mixture boils down to a do-it-yourself plan of  salvation. (Which is a recipe for disaster.) Gal 1:7 There is no other gospel in spite  of the many so-called Christian products branded “gospel.” If any hint of the law  remains, it is not good news but merely religious people’s ideas, detracting from  the gospel of Christ. (Some seek to unsettle your minds by perverting the Gospel to  accommodate their own opinion.)

The same Cloud which "took him from view" now reveals him. 

Acts 1:9 And saying these things, while they were gazing at him, he was  taken up, and a 1cloud veiled him from their sight. (The Jews were familiar  with the cloud. See Ex 13:21 in LXX the cloud of his presence, which led the Isra elites in the wilderness - νεφέλη nephele, from nephos. In Hebrew, עננה annah, and Ancient Hebrew, Enno Reading from right to left, an eye, o seeing the  multiplied seed,nn then, a picture of a man with his arms raised in wonder, looking  at a great sight, e.) 

In his message recorded in Acts chapter 3, Peter clearly remembers his,  James and John's encounter on the mount of transfiguration with Jesus,  when Moses and Elijah also appeared. 

2 Pet 1:16 We are not con-artists, fabricating fictions and fables to add  weight to our account of his majestic 1appearance; with our own eyes  we have witnessed the powerful display of the illuminate 2presence  [2parousian] of Jesus the Master of the Christ-life. ("His 1appearance"  here, is obviously referring to this specific moment of seeing Jesus like they have  never seen him before. His face shone like the sun, even his raiment were radiant  white. Mt 17.) 

2 Pet 1:17 He was spectacularly endorsed by God the Father in the highest  honor and glory. Then, a voice from within the cloud spoke, this is the Son  of my delight; he completely pleases me. (Matt 17:5 a radiant cloud enveloped  them.) 

2 Pet 1:18 For John, James, and I the prophetic word is fulfilled beyond  doubt; we heard this voice loud and clear from the heavenly realm while  we were with Jesus in that sacred moment on the mountain.  

2 Pet 1:19 For us the appearing of the Messiah is no longer a future promise  but a fulfilled reality. Now it is your turn to have more than a second hand, hearsay testimony. Take my word as one would take a lamp at  night; the day is about to dawn within you, in your own understanding.  When the Morning Star appears, you no longer need the lamp; this will  happen shortly on the horizon of your own hearts.  

Luke 9:34 While Peter was still chatting away, they were suddenly  struck with awe, being overshadowed by a cloud and enveloped in it.  

Luke 9:35 Then, a voice from within the cloud spoke, this is my Son,  the Incarnate Logos [eklego] - hear him. (The voice of his Father confirms  that his beloved son is the conclusion of the conversation represented in both  Moses, [the law] and Elijah, [the prophets] Mark, Matthew and Peter quotes,  the Son of my delight instead of “chosen” eklego; Mar 9:7; Mat 17:5. 2 Peter  1:16-19. 

Peter, however, knows exactly what he’s saying in 1 Pet 2:9, You are proof of the  authentic [eklego] generation; you give testimony to the original idea of the  royalty of true priesthood [the order of Melchizedek;] you are a perfect prototype  of the mass of the human race. You are the generation of people who exhibit the  conclusion [eis] of the prophetic, poetic thought of God that has come full circle. 

[See 1 Pet 1:3] You publish the excellence of his elevation and display that your  authentic identity has been rescued out of obscurity and brought into his  spectacular light. [The word eklego has traditionally been translated to mean  election - I would prefer to emphasize the fact that ek is a preposition always  pointing to origin or source and the verb lego, is associated with its noun logos as in the context of John 1:1,14. The original conversation.] See Hebrews 1:1-3  - Jesus is the conversation of God - he is the Logos - Also, John 1:1,2,5,9,14, To go  back to the very beginning, is to find the Word already present there; face to face  with God. The Word is I am; God’s eloquence echoes and concludes in him. The  Word equals God. The beginning mirrors the Word face to face with God. [Nothing  that is witnessed in the Word distracts from who God is. ”If you have seen me, you  have seen the Father.”] The darkness was pierced and could not comprehend or  diminish this light. A new day for mankind has come. The authentic light of life that  illuminates everyone was about to dawn in the world.)  

Luke 9:36 In the silence following the voice, Moses and Elijah were gone;  it was just Jesus. The disciples were speechless and for the time being,  kept their encounter secret. (See Matthew 17:9 As they were descending the  mountain, Jesus emphatically instructed them not to tell anyone about their en 

counter until they see the son of man risen from the dead.”) 

Rev 1:7 Behold he comes with a 1large dense multitude; an innumerable  throng of people, united as one, like the particles of water in a cloud.  Every eye will see him, not merely as observers, but they will perceive  him for who he really is - even those who participated in his murder,  when they pierced his hands and his side. Every single tribe of the earth  will see him and weep greatly at the thought of their foolish rejection of  him. This will surely be. (The word nephos is a cloud, a large dense multitude,  a throng. See Phil 2:8-12.) 

Rev 1:8 The God who is Lord over all things says: I am the Alpha and the  Omega - my I-am-ness defines time - I am present, past and future. (The  union of Alpha and Omega, in Greek, makes the verb αω, I breathe. And in  Hebrew the union of the first and last letter in their alphabet, Aleph [bull's head]  and Tav [the cross] makes ta in Ancient Hebrew or את in modern Hebrew - et,  which the Rabbis interpret as the first matter out of which all things were formed,  [see Gen 1:1]. The particle et, is untranslatable in English but, says Rabbi Aben  Ezra, “it signifies the substance of the thing.” Jesus is the 1Alpha and Omega in  whom we live, and move, and have our being. He is indeed closer to us than the air  we breathe. Don’t waste a day waiting for another day.) 

1 Thess 4:17 In the wake of their arising, we will all be gathered into a large  dense multitude of an innumerable throng of people, united as one, like  the particles of water in a cloud, and we will encounter the Lord in the very  air we breathe and so shall we continually celebrate our I-am-ness in our  union with him. (All flesh shall see his glory together - ultimately every single one will  realize that Deity and humanity are married - the Bride and her Groom are united.) 

Heb 12:1 So now the stage is set for us: all these faith-heroes cheer us  on; they are the 1cloud of witnesses; as it were, like a great multitude of spectators in the amphitheater. This is our moment. As with an athlete  who is determined to win, it would be silly to carry any baggage of the old  law-system that would weigh one down. Make sure you do not get your  feet clogged up with sin-consciousness. Become absolutely streamlined  in faith. Run the race of your spiritual life with total persuasion. (νέφος 1nephos, a cloud, a large dense multitude, a throng.) 

Luke 9:27 The Kingdom of God is not a future event beyond your reach.  You don’t have to wait till you’re dead to see it; some of you standing here  are about to 1dramatically witnesses what I am talking about. [The word,  ὁράω 1horaoo, to stare; to gaze with wonder; to encounter; to see for yourselves.) 

Saul encounters an unexpected, sudden and spectacular conversion when Jesus  appears to him, engulfing him in light. Introducing himself to him saying, I am  Jesus of Nazareth whom you are persecuting. Acts 22:6,8. He later testifies in,  2 Cor 4:6 The light source is founded in the same God who said, “Light,  be.” And light shone out of darkness. He lit the lamp in our understand 

ing so that we may clearly recognize the features of his likeness in the  face of Jesus Christ reflected within us. 

Titus 3:3 Do not be harsh on others. Remember that we, too, were typi cally foolish; we were stubborn and indifferent to spiritual things, our ad diction to the sensual and sexual kept us running around in circles, we  were engaged in malice and spiteful jealousies, we were bored and  lonely, often utterly disliking ourselves and hating one another. (The only  difference in who we are now and who we were then is in what we now know to  be true about ourselves.)  

Titus 3:4 But then, oh happy day. It was the generosity of God and his  fondness for mankind that dawned on us like a shaft of light. Our days  of darkness were over. Light shone everywhere and we became aware:  God rescued the human race. (See Titus 2:11.)

The word Parousia does not mean 2nd coming. 

1 Thessalonians 2:19 We expect nothing less in the context of the gospel  than you enjoying a face to face encounter in the 1immediate presence of  our Lord Jesus Christ. This is our delight and wreath of honor. (The word 1parousia speaks of the immediate presence of the Lord. From para, a Preposition  indicating closest possible proximity; intimate connection, and eimi, I am. There  is not even a hint of judgment or punishment in this word. While there are great  and accurate definitions in Strongs, please do not believe everything you read there.  “G3952 parousia from the Present Participle of G3918 pareimi; a being near, that  is, advent; often, return; specifically of Christ to punish Jerusalem, or finally the  wicked.”..?? [This is blatant nonsense..] 

The Greek word parousia, occurs 24 times in the NT, and 22 times it wrongly  implies a 2nd coming or coming judgment. Only twice it is translated as  presence. 2 Cor 10:10, Phil 2:12. Of all the English translations that I have  checked, only the Young's Literal has it correct. What a shame that this word  has been so dramatically twisted over the years. 

In the Greek Septuagint Ps 138:8 [in the Hebrew it is Ps 139] reads, If I make my bed  in Hades, your presence already fills it. LXX - πάρειμι pareimi your immediate  presence - I am.) 

1 Thess 3:13 The 1dominion of the Christ life establishes you in blameless  innocence, face to face before our God and Father, in the constant aware ness of his 2presence in our mutual togetherness with all the saints. (The  subject of the sentence is the Lord Jesus Christ from the previous verse. His lordship  endorses the reign of the Christ life in us. Again the word parousia is translated in  all other translations [Except YLT] as second coming.) 

2 Pet 1:16, We are not con-artists, fabricating fictions and fables to add  weight to our account of his majestic 1appearance; with our own eyes  we have witnessed the powerful display of the illuminate presence  [2parousian] of Jesus the Master of the Christ-life. (Peter was certainly not  referring to a possible future event. "His 1appearance" here, is obviously referring  to this specific moment of seeing Jesus like they have never seen him before. His  face shone like the sun, even his raiment were radiant white. Mt 17.) 

1 Thess 4:13 I do not want you to be ignorant concerning those who seem  to be fast asleep in their indifference and unbelief. There is no need for you  to grieve as if they are beyond hope. (See 1 Cor 15:51 1Ponder this mystery, I  want to show you something that you have never seen before: 2everyone will awaken  out of sleep; we will 3all experience exactly the same change. Look. A Mystery - 1idoumusterion; 2pantes ou koimethesometha, means no one will sleep; 3pantes de allangeso metha; everyone will be changed.) 

1 Thess 4:14 We believe that Jesus died and rose again, and that he fully  represents and includes even those who have not awoken unto him yet.  God will 1lead them to realize that they are indeed in Jesus. (The word 1ago means to lead as a shepherd leads his sheep. See 1 Corinthians 1:30, Ephesians 1:4.) 

1 Thess 4:15 We give voice to the word of the Lord; we are God’s wake-up  call to them that are asleep. We are exhibiting the 1immediate tangible presence of the Lord and shall not 2exclude them. (The word 1parousia means immediate  presence. See my comment in 1 Thessalonians 2:19. See the use of the word 2phthanō, to prevent, to hinder or exclude, also in 2 Corinthians 10:14, Our ministry to you is  proof that there are no geographic limitations which could possibly exclude you from  the gospel of Jesus Christ. See also 1 Thessalonians 3:12, “We can already see how the  Lord causes the love we have for you to dynamically impact each of you and burst its  banks to flood the entire world.” The people who dwelt in darkness have seen a great  light. The true light that enlightens everyone has come. And the glory of the Lord shall  be revealed and all flesh shall see it together.) 

1 Thess 4:16 (There remains no disconnect between those who are dead and those who  are alive; everyone will encounter the great awakening, where the invisible meets  the visible.) In their awakening, the dead will all, first-hand witness the Lord  stepping out of the invisible heavenly realm into their immediate visible  horizon with an inciting shout, announcing his triumphant reign in the  trumpet-like billowing voice of God.  

1 Thess 4:17 In the wake of their arising we will all be gathered into a large  dense multitude of an innumerable throng of people, united as one, like  the particles of water in a cloud, and we will encounter the Lord in the very  air we breathe and so shall we continually celebrate our I-am-ness in our  union with him. (All flesh shall see his glory together - ultimately every single one will  realize that Deity and humanity are married - the Bride and her Groom are united.  

1 Thess 4:18 The fact that we are all deeply connected in the same source of  our ‘beingness’ causes us to be constantly engaged in this conversation with  one another.

The Two Dispensations referenced in the book of Hebrews 

Clearly, the first and the second manifestations of Jesus referenced again and  again in the book of Hebrews, mirror the two distinct dispensations of the old  and the new. As in verse Heb 9:11 But now Christ has made his public ap pearance as High Priest of a perfect tabernacle. The good things that were  predicted have arrived. This new tabernacle is not a compromised replica  of its shadow type, man-made one. This is the real deal.  

Heb 6:17 In the same context we are confronted with God’s eagerness to  go to the last extreme in his dealing with us as heirs of his promise, and to  cancel out all possible grounds for doubt or dispute. In order to persuade  us of the unalterable character and finality of his resolve, he 1confined  himself to an oath. The promise which already belongs to us by heritage  is now also 1confirmed under oath. (The word 1mesiteo is used, interposed or  mediated. Compare mesites, mediator, from mesos, midst. In the incarnation, God  has positioned himself in the midst, of his creation. See Galatians 3:20  

The Word is the promise; the Incarnate, crucified and risen Christ is the proof. He  desires to show more convincingly to the heirs of the promise the unchangeable  character of his purpose. RSV .  

Mankind was not redeemed from the Devil; a thief never becomes an owner; neither  did Jesus do what he did to change his Father’s mind about us. It was our minds  that needed persuasion. God was not to be reconciled to his creation; God was in  Christ when he reconciled the world to himself. 2 Corinthians 5:18-20.) 

Heb 6:18 So that we are now dealing with two irreversible facts which  make it impossible for anyone to prove God wrong; thus our persuasion  as to our redeemed identity is powerfully reinforced. We have already  escaped into that destiny; our expectation has come within our immediate grasp. (The promise of redemption sustained throughout Scripture and the  fulfillment of that promise in Jesus. See John 8:13-18 John 8:17 That should settle  it for you since it is written in your law that the testimony of two, is true. [This  combined witness of two is not true just because they agree, unless true in fact  separately. But if they disagree, the testimony falls to the ground. Deuteronomy  17:6; and Deut 19:15. - Robertson. Also Rev 10:6 See notes on the Oath at the end  of Rev 10 also the Notes on the Testimony of Jesus at the end of Rev 20.]) 

Heb 6:19 Our hearts and minds are certain; anchored securely within  the innermost courts of God’s immediate Presence; beyond the (prophetic) veil. 

Heb 6:20 By going there on our behalf, Jesus pioneered a place for us and  removed every type of obstruction that could possibly distance us from  the promise. In him we are represented for all time; he became our High  Priest after the order of Melchizedek. We now enjoy the same privileged  access he has. (He said, “I go to prepare a place for you so that you may be where  I am. On that day you will no longer doubt that I and the Father are one; you will  know that I am in the Father and you in me and I in you.” John 10:30, 14:3, 20.

Heb 8:7 If there had been no flaw in the first dispensation, why bother  to replace it by a second? Jesus was made apparent as the conclusion of the  dispensation of condemnation; he fulfilled every single prophetic pointer  to the mission of the Messaiah-Christ. 

Heb 9:1 The first system followed a specific pattern of worship which was  conducted in a specific and sacred place of worship. (The detail of which spoke  in shadows of the new.) 

Heb 9:2 The first tented area was called the Holy Place; the only light  here came from the lampstand illuminating the table upon which the  1showbread was presented. (The lampstand was a beautifully crafted golden  chandelier portraying budding and blossoming almond branches. Remember that  this is also what Jeremiah saw in Jeremiah 1:12, when God said, “I am awake over  my word to perform it.” The same Hebrew word is used here, שקד ׁshaqad; the al 

mond was called the “awake tree,” because it blossomed first, while the other trees  were still in their winter sleep. The Hebrew word הפנים לחם lechem haPānīm,  face bread, or bread of the presence. What happened to us in Christ is according to  God’s eternal purpose [Bread of the Presence, or Show-bread, in Greek, πρόθεσις 1prothesis, pre-designed/prophetic purpose] which he has shown in every pro 

phetic pointer and shadow; in the Hebrew tradition the showbread pointed to the  true bread from heaven, the authentic word that proceeded from the mouth of God -  Jesus, the incarnate word - sustaining the life of our design. The showbread pointed  towards the daily sustenance of life in the flesh as the ultimate tabernacle of God,  realized in the account of Jesus with the two men from Emmaus; their hearts were  burning with resonance and faith while he opened the Scriptures to them, and then  around the table their eyes were opened to recognize him as the fulfillment of Scrip ture, their true meal incarnated [Lk 24:27-31]. Mankind shall not live by bread  alone, but by the authentic thought of God, the Word proceeding from his mouth,  the original intent, his image and likeness incarnated, revealed, and redeemed in  human life. See note to 1 Cor 11:34.) 

Heb 9:3 The second veil led to the inner tent known as the Most Holy Place. Heb 9:4 Therein were the golden altar of incense, and the ark of the cov enant. The 1box was completely covered in gold, both inside and out. In  it were kept the golden jar with a sample of the miracle 2manna from the  wilderness, as well as the budding staff of Aaron, [Moses’ staff - but here  referred to as Aaron’s - when they first met with Pharaoh Aaron’s staff turned into  a snake - the symbol of Pharaoh’s rule, and swallowed the snake staffs of the  Egyptian magicians] as also the two engraved tablets of stone with the ten  commandments of the Covenant. (Pointing prophetically to the rebooted life  of our design where the law of agape is inscribed in our inner consciousness. A  golden “fire-pan” was for the purpose of carrying fire, in order to burn incense on  the day of Atonement [at-one-ment] once a year in the ultimate place of worship.  The word, 1kibotos, the wooden box, is the same word used for Noah’s ark; the  container of mankind’s redemption. Gen 6:14 The 2manna prophetically pictured  the true bread from heaven, not the bread that mankind’s labor produces. John 4:35,  38. Noah ַחֹנ rest. Noah ַחֹנ rest. Noach ַחֹנ found favor ןֵ ח in the eyes of the Lord. 

See Gen 6:8, the same letters in reverse, as in a mirror reflection, ןֵ ח chen, means,  grace/favor.) 

Heb 9:5 Hovering above and over the ark of the Covenant were the two cher ubim, images of glory, intent upon the mercy seat that covered the box on  which the blood was sprinkled once a year by the High Priest to cover the  sins of the people. Every detail is significant but cannot be discussed at  length in this writing. (The Hebrew word, פרּ כ kopher, means to cover [specifi cally with bitumen], figuratively to cover by legal and equal exchange in order to  restore a previously disturbed balance. The legal requirement according to human  tradition and mythology, was an eye for an eye, etc. Jesus urges his followers to  turn the other cheek: You have heard that it was said, "An eye for an eye and a tooth  for a tooth." But I say to you... 

The ark represented a place of mercy where atonement would be made. Innocence  had to be achieved at a cost equal to the replacement value of the peace sought be tween the different parties. See also Genesis 6:14, where the same word denotes the  covering of Noah’s ark with pitch. The Cross cannot be taken out of the equation of  atonement.  

God did not clothe Adam with the skin of an animal because of a divine need to be  appeased, but because of their unconditional love for Adam; they spoke the language  of Adam’s own judgment: Adam, not God, was embarrassed about his nakedness.  The clothing was not to make God look at Adam differently, but to make Adam feel  better about himself. And ultimately it was to prophetically prepare Adam for the  unveiling of the mystery of mankind’s redemption in the incarnation. Here Deity  would clothe themselves in human skin, in a Son; and the Lion of Judah, would  become the Lamb of God, in order to free our minds to re-discover his image and  likeness in our skin. See 1 Peter 1:2. 

See 1 Peter 1:18,19 how God speaks the most radical scapegoat language of the law  of judgment, and brings final closure to a dead and redundant system. In Psalm  40:6,7, it is clearly stated that God does not require sacrifices or offerings. Jesus is  the Lamb of God. He collides victoriously with the futile sacrificial system.) 

Heb 9:6 In the context of this arrangement the priests performed their  daily duties, both morning and evening. (The daily duties included their  dress and preparations, baptisms, sacrificial offerings, lighting and trimming, re moving the old showbread and replacing it with fresh bread, and sprinkling the  blood of the sin offerings before the veil of the sanctuary.) 

Heb 9:7 The routine was interrupted only once a year, when the High  Priest alone would enter the second tent, the most sacred place of worship,  with the blood sacrifice for his own and the people’s accumulated errors. Heb 9:8 Already in this arrangement the Holy Spirit indicated that there  was a yet more sacred way, beyond the first tent, that was still to be  opened. While the first pattern was still being upheld, its fulfillment in  truth could not yet commence. 

Heb 9:9 The tabernacle pattern of that time was an analogy of the hither to imperfect system in which the gifts and sacrifices presented failed  completely to cleanse the conscience of the worshipper.

Heb 9:10 All these external rituals pertaining to food and drink and the  various ceremonial baptisms and rules for bodily conduct were imposed  upon them until the anticipated time of restoration; the foretold moment  when 1all that was crooked would be made straight and restored to its  natural and original condition. (This word, 1diothosis, is only used in this one  place in the New Testament; what was crooked will be made thoroughly straight,  restoring to its natural and normal condition something which in some way pro trudes or has gotten out of line, as broken or misshapen limbs.) 

Heb 9:11 But now Christ has made his public appearance as High Priest  of a perfect tabernacle. The good things that were predicted 1have ar rived. This new tabernacle is not a compromised replica of its shadow  type, man-made one. This is the real deal. (The verb, γενομενων 1genom enoon, is the Aorist Participle, having come about. Some later copyist deliberately  left out the word, γενομενων; they just copied 10:1 τῶν μελλόντων ἀγαθῶν,  the blessings "that are soon to come." The restoration of God’s original dwelling  place in human life is again revealed.) 

Heb 7:25 Through him mankind’s approach to God is forever secured;  he continues to 1communicate the full accomplishment of their salvation.  (The word, ἐντυγχάνω 1entugchanō from en, in and tugchanō, to to hit the  mark: of one discharging a javelin or arrow. Thus to entirely represent the indi 

vidual in his person as the incarnate son of man/son of God. See Heb 12:24,25.  

Heb 8:6 Jesus is now the fulfillment of all those promises towards which  the old practices were merely pointing; as when an arrow strikes the  bullseye. The dispensation he now administers is far superior to the old.  He is the arbitrator of a more effective covenant; sanctioned by its being  an announcement of far greater benefit to mankind. 

Heb 9:15 As 1fully representing mankind, Jesus’s death brought an end  to the old, and introduced the New Testament. He thus redeemed us from  the transgressions recorded under the first Covenant and identified us  as heirs; qualifying us to participate in the full inheritance of all that he  obtained on our behalf. (The concept of a 1mediator, mesites, in this analogy, is  not a go-between, as if Jesus had to change the Father’s mind about us; it was our  minds that needed to be persuaded. Jesus did not save us from God; he is fully God  and fully man, and in him mankind is most completely represented. See Galatians  3:20; also Hebrews 6:16-20.) 

Heb 9:28 Thus, in this context [of everyone's appointment with death], Jesus is  the ultimate sacrifice. What the first, shadow-dispensation merely propheti cally pointed to, he fulfilled 1once and for all, when he was 2presented as  an offering, to 3take upon himself the sins of the 4entire human race. Now,  with sin no longer on the agenda, he appears a 6second time, 5out of this  death, to be clearly seen in everyone's 7whole-hearted embrace of him as  Savior.  

See my extended chapters on these subjects following Hebrews chapter  9 in the 2020 revision of my book, DIVINE EMBRACE [in print or Kindle]