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THE GREAT EXCHANGE
Part XI
In the process of our examination of the angelic
architecture which exists as the Great Exchange takes place,
we’ve found intersecting triads of spiritual structures.
These Spiritual constructs show us the point of the
collision between the righteousness of the LORD, and the iniquity which opposes
the kingdom of God. On the one side, we’ve already addressed (albeit
briefly) the rudimentary formula of how God utilizes the agency of the mediator
to draw his chosen from the Death which has enveloped the world.
This triune architecture is an ongoing phenomena, in
which the righteousness of God is extended, through the spiritual formation
described herein – and the kingdom of God is steadily increased.
“And I beheld, and I heard the
voice of many angels round about the throne and the beasts and the elders: and
the number of them was ten thousand times ten thousand, and thousands of
thousands”
“And every creature which is in
heaven, and on the earth, and under the earth, and such as are in the sea, and
all that are in them, heard I saying, Blessing, and honour, and glory, and
power, be unto him that sitteth upon the throne, and unto the Lamb for ever and
ever” (Revelation 5:11, 13).
Once Death had entered the world (through the
sin of Adam and Eve, as specified in Romans 5:12), the two opposite
polarities of Life and Death became self evident,
as people began to see overt evil in human kind.
The last chapter of The Great Exchange
detailed how Hell’s characteristic of Deceit was prevalent
in the fall of Eve, whereas the spirit of Death was
present in Adam’s intentional disobedience of the
LORD’s mandate.
“And Adam was not deceived,
but the woman being deceived was in the transgression” (I
Timothy 2:14).
Since the spirit of Hell was unleashed at the
same time as Death – at the time of the expulsion from the
Garden of Eden -- both spiritual factions are seen in each successive
generation.
For instance, after Adam and Eve were ejected from the
Garden, the episode where the first son Cain murdered his brother
Abel, illustrates the advance of Death and Hell.
The reader will recall that Cain toiled to grow food,
whereas his brother Abel kept flocks of sheep. As both brothers brought an
offering unto the LORD, we see the LORD favored Abel.
“And the LORD had respect unto Abel
and to his offering: But unto Cain and to his offering he had not
respect” (Genesis 4:4,5).
Many miss the underlying reason for the LORD’s clear
preference; but the short answer is the fall of Adam and Eve was also related
to the concept of prophetic metaphor, which was to be consistently
manifested in subsequent generations.
As we showed in the chapters on the shadow and the
substance, we learned the physical earthly existence is a
“shadow,” of the spiritual “substance” – whether
heavenly, or in the infernal abodes of Death and Hell.
In fact, throughout multiple references to the lost, we see
they are closely tied to the earth – such as the
allegorical texts in the book of Revelation which says people who worship Antichrist
are those who “dwell” on the earth.
“And all that dwell
upon the earth shall worship [Antichrist]” (Revelation
13:8)
It never seems to occur to those caught in the fraud of the Rapture
Cult that while they teach that believers who were supposedly
“Left Behind” can still be saved through martyrdom, such are still
people who “dwell upon the earth” – which is clearly
inconsistent with the above verse which says “all that
dwell upon the earth” will worship the supposed individual Antichrist.
Indeed, another commonly misquoted verse in Revelation,
where the LORD promises to keep his followers from the “hour of
temptation,” is related:
“The hour of temptation, which
shall come upon all the world, [will] try them that dwell upon the
earth” (Revelation 3:10).
Many Rapture Cult teachers, seeking to
propagate the false doctrine where the “church” supposedly rotates
for salvation with flesh and blood Israel, during separate
“dispensations,” routinely issue bald-faced lies saying the Greek
word for temptation and tribulation are the same
– when any Greek lexicon shows such a statement to be just another
fabrication.
“For every tree is known by his own
fruit. For of thorns men do not father figs, nor of a bramble
bush [read thistles] gather they grapes” (Luke 6:44).
The spirit in such false prophets seeks to obscure the
allegorical connection which sharply contrasts “them that dwell on the earth”
(Revelation 6:10) with the “heavens, and ye that
dwell in them” (Revelation 12:12).
The point of all of this is that when the LORD rejected
Cain’s offering “of the fruit of the ground” (Genesis
4:3), God was already revealing a consistent Scriptural understanding of
earthly versus heavenly things – or to put it another way – the
shadow and the substance.
In fact, the foreshadowing of the earthly anticipating the
heavenly even precedes the account with Cain, as the LORD’s
judgment on Adam was directly related to the curse He pronounced on the ground
on the occasion of the fall.
“Cursed is the ground
for thy sake; in sorrow shalt thou eat of it all the days of thy life” (Genesis
3:17).
In connecting the dots, concerning why God “had
[no] respect“ (Genesis 4:5) for the offering of Cain, the
pattern (which was just beginning to emerge at that point) will always flow
towards a sacrifice where blood is shed.
Moreover, it is obvious that God would not look favorably on
an offering from something that is cursed.
Few have noticed that in the very next verse, one of the
important similitudes for Death and Hell –
which we addressed in Part X of the present work – shows up in the
prophetic pair of thorns and thistles.
“Thorns also and thistles
shall [the earth] bring forth to thee; and thou shalt eat the herb of
the field” (Genesis 3:18).
We also see the cycle of Cain’s actions
manifest the twin spiritual strongholds of Death and Hell.
After the LORD rejected Cain’s offering, he exhibited
intense envy and anger -- which are character traits of Hell
that equivocate with the False Prophet – and these emerge before
he manifests the spirit of Death by murdering his brother Abel.
“And Cain was very wroth, and
his countenance fell. And Cain talked with Abel his brother: and it
came to pass, when they were in the field, that Cain rose up against Abel his brother,
and slew him” (Genesis 4:5,8).
Once again, the anger, obviously driven by
Cain’s envy that the LORD had “respect” for
Abel and his blood offering, while rejecting his offering of the
vegetation from the earth, exhibited the Hell which
culminated in the Death of Abel.
The reader may recall that many centuries later, the
identical dynamic was unleashed when the Jewish priesthood, filled with envy
at the power exhibited in the glorious ministry of JESUS CHRIST, drove the circumstances which
culminated in the Death of Christ at the hands of the Romans, who manifested
the principality of Death.
When Christ was delivered to Pontius Pilate, he
refused to respond to the Roman governor’s questions – fulfilling
more prophecy from Isaiah:
“He was oppressed, and he was
afflicted, yet he opened not his mouth” (Isaiah 53:7).
In the process of the fulfillment of this prediction, the
spirit of Death which inhabited Pontius Pilate, identified itself
through two questions.
“Then saith Pilate unto him,
Speakest thou not unto me? Knowest thou not that I have power to crucify
thee, and have power to release thee?” (John 19:10).
The Scripture details how Pilate, who clearly wielded the
power of Death, was aware the Jewish council was intensely envious
of Christ.
“For he knew that the chief priests
had delivered him for envy” (Mark 15:10).
We will be returning to the epic spiritual collision, in
which the Life of Christ clashed with the Death and
Hell seen in the Jews (who exhibited the spirit of the False
Prophet) and the Romans (who exhibited the spirit of Antichrist), in
the Great Exchange.
However, we have more Old Testament accounts to examine
before we arrive at ground zero in the conflict, at the time of the
cross.
Long after Cain and Abel, the LORD moved in the life of
Jacob, who was renamed Israel. It is in the life of Israel that
we again see the cycle of the LORD’s anointed, and the backlash to it in
those who reject the sovereign choices of God.
In the case of Jacob and his brother Esau,
although there are multiple variations on the basic storyline, we see the same
triune spiritual architecture in which the righteousness of God is at war with
the powers of darkness.
Further, as we continue to analyze how these factions
collide, the Word of God reveals the identities associated with “the
powers of the heavens” (Matthew 24:29), which are manifested in
every generation. At this point in the story, another recitation of the story
of Jacob and Esau is in order.
Esau had intentionally defied his parent’s hopes for
his future, and as his brother Jacob ‘s life progressed, Esau’s envy
of his parent’s approval of Jacob precisely paralleled the alignment seen
in the triad of the LORD, Cain, and Abel.
“And Esau hated Jacob
because of the blessing wherewith his father blessed him: and Esau said in his
heart, The days of mourning for my father are at hand; then will I slay
by brother Jacob” (Genesis 27:41).
The triune structure in this passage is obvious, as the envy
that generated the hatred in Esau’s heart, was moving him
towards the spirit of Death. Note how the “third
part” (Zechariah 13:8,9) in the equation was obviously the
presence of the LORD, residing in Jacob.
On the other side of the spiritual sea, we also find a
triune structure, and the Scriptures reveal it.
As Jacob followed his parent’s instruction, he went to
a place called Padan-Aram to find a wife that was not of the women of Canaan.
“Jacob obeyed his father and his
mother, and was gone to Padan-aram…and lay down in that place to sleep.
And he dreamed, and behold a ladder set up on the earth, and the top of it
reached to heaven: and behold the angels of God ascending and descending on
it” (Genesis 28:7,11, 12).
As Jacob slept, the LORD appeared to him in his dream, and
told him that he was to be anointed by the spirit of God, and all the world
would be blessed through this mediatorial process:
“I am the God of Abraham thy
father, and the God of Isaac…and in thee and in thy seed
shall all the families of the earth be blessed. And God said unto him, Thy name
is Jacob: thy name shall not be called any more Jacob, but Israel
shall be thy name” (Genesis 28:13,14; 35:10)).
In this alignment we see the divine triad, as God chooses Israel
(and his seed) to be the mediator to the rest of the world. This
equation amounts to God, who chooses Israel as the
mediator, and the Death which inhabits those “that dwell
upon the earth” (Revelation 11:10).
On the other side, when viewed from Esau’s
perspective, we see Death, Hell, and the despised Life
of God, which is vested in Israel. Revealingly, the intersection
of the two triads is Israel.
-- James
Lloyd
To Be Continued
____________________________________________________________________
Christian Media has an eye-opening, on-demand video
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