THE CLOCK OF GOD, Part 3, RECONCILIATION

Goodnews Christian Ministry

"I will bring your offspring from the east, and gather you from the west. To the north I will say, 'Give them up' and to the south, 'Do not hold them'. Bring back my sons from far away, my daughters from the end of the earth, all those who bear my name, whom I have created for my glory, whom I have formed, whom I have made." ---Isaiah 43:5-7

CHAPTER 11

The Bread of Life

"My food is to do the will of the one who sent me, and to complete his work." Jn.4:34

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Jesus told His disciples that He is the bread of life. The revelations of science have since shown us the deep symbolic ramifications of this statement. Comparing himself to sunlight, Jesus introduced us to the fact that food and sunlight are two parts of the same substance.

But unlike sunlight, the food of which is temporary and transient, the light Jesus gives comes, not from the solar system or universe, but directly from heaven and produces a food which makes us eternal.

The food of the solar system and universe produces only a brief and quickly passing life by comparison.

Shown in scripture to be both light and bread, the Holy Spirit has created and combined these two metaphores to show us the true nature of the power that God sent to Galilee 20 centuries ago. Viewing this revelation in light of the discoveries of science, we can only stand in awe at the depth of its symbolism.

Bread for the body comes from grain, which, in the fields, takes the photons of light that radiate down from the sun, converting and storing this sunlight as kernals of energy -- tiny power plants that are the bedrock of our food chain.

Bread on earth, then, is a vast store of solar energy, which, when eaten, pours its life-giving power into the body of those who consume it. Without food, i.e., without this store of solar energy, we could not exist on earth. We could not grow or mature. We could not even have survived the womb to be born.

It is the same with the bread God has offered us. Without being reborn into the spiritual food Jesus brought to the earth, we could not grow or live in God's new kingdom. The food for that kingdom is different than the food of this planet. It comes from a different kind of light.

The kernals of life-giving grain that are produced from God's light are the commandments of the Gospel. That is why Jesus brought these commandments to us. The entire Bible, from the earliest days of Moses, is based on the appearance of the one who would do this.

Giving us this food, Jesus said that He had given us "more than enough".

Jesus is the Sonlight of heaven. His divine light pouring from the throne of God has created a new spiritual body for our soul. When it is taken into our bodies and assimilated (converting our mind and soul to His will) it creates and brings to maturity a new heavenly life that begins growing within us.

Jesus told His apostles, "I tell you most solemnly, it was not Moses who gave you bread from heaven, it is my Father who gives you the bread from heaven, the true bread; for the bread of God is that which comes down from heaven and gives life to the world." (John 6:32-33).

Jesus' commandments are God's kernals of life-giving energy. When we eat these kernals of heavenly life, they provide a power of eternal life that makes our spiritual bodies live and grow, enabling God to transform us into His new kingdom -- the new environment that He has created for us in heaven.

He told us, "I am the bread of life. He who comes to me will never by hungry; he who believes in me will never thirst....All that the Father gives me will come to me, and whoever comes to me I shall not turn him away...Yes, it is my Father's will that whoever sees the Son and believes in him shall have eternal life, and that I shall raise him up on the last day." (John 6:34-40).

The light of the nations is the food of heaven. And that food manifests itself in the obedience of God's will.

Jesus said, "I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life." (John 8:12).

In Him is the light of heaven.

Like sunlight which sends its meal of energy into the chain of physical life, Jesus glorified pours eternal life into our soul.

From our study of science in grade school, we know that the sun is a large celestial body in our solar system that God has glorified there, setting it on fire as a star. The energy of its burning is the source of all life in the system. It sends that energy out in streams of light that cascade onto the planet. Bombarding the earth with its energy it stirs the waters and raises up the dust of the earth to life.

Yet the sun is merely a part of the darkness of Satan's world. God has glorified a piece of that darkness and caused it to imitate His own life-giving properties in the physical realm so that we can see and understand the higher reality it echoes.

And He inspired His servants to write about all of this long before science ever discovered the scientific properties their words described. Bread, light and water. These are the essential engredients of physical being, and all three are deeply intertwined in the words of the Gospel.

Jesus is the bread of life, the water of life and the light of the world.

The Bible's description allows us to understand that in addition to the light of the sun which creates the kernals of energy on earth which we process into bread, there is a stronger and more powerful light of heaven which our eyes are unable to see.

And that Sonlight of heaven has created a spiritual bread, already kneaded, processed and fully baked. We don't have to grind its kernals or throw away any chaff, it comes to us as ready to eat as a fast food. And unlike the grains that come from physical sunlight, God's light has produced an eternal food whose life-giving properties never end.

God sent Jesus here for just one purpose -- that mankind might eat His body and drink His blood, and, in so doing absorb enough spiritual energy to live forever.

"As I, who am sent by the living Father, myself draw life from the Father, so whoever eats me will draw life from me. This is the bread come down from heaven; not like the bread our ancestors ate: they are dead, but anyone who eats this bread will live forever." (Jn.6:32-58).

It has often been pointed out that when this food of God first appeared on earth in Bethlehem, He was placed in a food trough -- in a manger -- a place symbolic of His purpose.

The symbolism of Christ as a holy food has endured throughout the ages in the sacrifice of the Eucharist, the feast of communion which is offered by almost every Christian church in memory of His death for our salvation.

All of this symbolism points to the Bread of Life, the Gospel Jesus preached, the fruit of His holy life, which, when it enters our body through our mind, has power to change our way of life and and set us to work building a new life -- and through it, a new body structured in the image of God.

The feast of heaven is Jesus Christ. His meal comes to us in the Bible. Like bread in a case in a bakery, it rests in the four books of the Gospel. Not everything in the Bible is Gospel. When we look at the thickness of the two Testaments we can quickly see that most of the Bible is composed of the Old Testament whose Torah (Law) is primarily the words of Moses.

Jesus said, "I tell you solemnly, it was not Moses who gave you bread from heaven, it is my Father who gives you the bread from heaven..." (Jn.6:32).

"I am the bread of life. Your fathers ate the manna in the desert and they are dead; but this is the bread that comes down from heaven, so that a man may eat it and not die. "

"I am the living bread which has come down from heaven. Anyone who eats this bread will live forever; and the bread that I shall give is my flesh, for the life of the world."
(Jn.6:48-51).

This is why we celebrate communion. It is God's plan that we remember these words Jesus spoke and understand the powerful symbolism that surrounds them.

If Jesus were one person with one nature, these statements would be easy to decipher. We could take them all literally and that would be that. We could simply say that Communion is the food of eternal life.

But Jesus is defined by the Christian Church as being one person with two natures and this is where the mystery lies. It is a mystery that circulates around two lives. One is the life of this world and the other is eternal life itself.

One part of Jesus is physical and the other part is spiritual. The food that gives eternal life is not his physical body, it is his spiritual body and blood. This is why Paul could say, "Even if we did once know Christ in the flesh, that is not how we know him now." (2 Cor.5:16).

We know Jesus now by what He said -- i.e., by word. We know Him now by the Gospel He preached. When we read His words in the New Testament, we see Him and we see God.

God explained this to Moses, who repeated it to the House of Israel: "Then God spoke to you from the midst of the fire; you heard the sound of words but saw no shape, there was only a voice. And God revealed his covenant to you and commanded you to observe it..." (Dt.4:12-13).

And therein lies the essential mystery of God's food. Communion is a food that holds back the wrath and so gives life to the world as long as it is allowed to be offered, while the food of heaven is the Gospel of God which Jesus preached and commanded us to obey. (Jn.4:34).

This is why Moses told the people not to make any graven images of God. "Since you saw no shape on that day at Horeb when God spoke to you from the midst of the fire, see that you do not act pervesely, making yourselves a carved image in the shape of anything at all." (Dt.4:15-16).

God's image is the Gospel Jesus preached. It is in the Bible, but it is not the whole Bible. So He cannot be imaged as the Bible. God cannot be imaged as a temple. He cannot be imaged as a crucifix. He cannot be imaged as a stone. He cannot be imaged as a wall. All of these have strong correlations to God, but God is different than the physical symbols that surround Him.

However, God can be imaged in words; and He can be imaged when those words are put into practice. That is the whole meaning of Jesus Christ and the spiritual nature of His Gospel.

"True worshippers will worship the Father in spirit and truth: that is the kind of worshipper the Father wants. God is spirit, and those who worship must worship in spirit and truth" (Jn.4:23-24).

Jesus led us beyond a material interpretation of God's feast: "It is the spirit that gives life," he said, "the flesh has nothing to offer. The words I have spoken to you are spirit and they are life." (Jn.6:63).

God is spirit and His bread of life is spiritual. It is the word He spoke. It is His Gospel that came from the midst of the fire and gave life to the world -- just as Moses forsaw.

That is the meal which puts God's mind into our own. The Eucharist can share with us a memory of His crucifixion, but only Christ's personal word can actually impart a knowledge of God into our hearts.

In both of His natures He is food for our life. Through communion we share in His physical nature, the body and blood he shed for us, and through obedience to his Word we become one with his spiritual nature, the new life He has promised.

The Bible shows us that one of these two natures of Jesus (flesh) is passing away, but the second (His divine message) is eternal. "Heaven and earth will pass away, but my words will never pass away."

This tells us that eternal life can only come into us through God's spiritual meal -- the word of Christ. The Gospel, then, is theology's constant. It is also the Bible's constant.

We know that flesh is passing away. Jesus said it had nothing to offer. Paul emphasized this when he stated didactically that flesh and blood had no place in the kingdom of God. "Flesh and blood cannot inherit the kingdom of God, and the perishable cannot inherit what lasts forever." (1 Cor.15:50). Neither can the Old Covenant. That, too is passing away. (Heb.8:13).

There are many teachings in the Bible that cannot give eternal life. This is why Jesus told the Pharisees that the bread of Moses was ineffective and could not give them what they were searching for.

Jesus brought us to a Bread that was His alone: "You search the scriptures thinking that in them is eternal life; now these same scriptures testify to me, and yet you refuse to come to me for life!" (Jn.5:39).

In other words, there is no eternal life in the scriptures except for the words that Jesus, himself, spoke personally.

Jeremiah predicted that the Christ, when He came, would find fault with the words of Moses: "How dare you say: We are wise, and we possess the Law of God? But look how it has been falsified by the lying pen of the scribes!" (Jer.8:8).

Almost the entire book of John is dedicated to a Christ of 'message'. He is defined as Word -- a Word made flesh (Jn.1) -- a Testimony which is so alive that when it enters our hearts, it has the capacity to instill within us its own life-giving properties.

This is the meaning of the narrow road. Eternal life is tied intricately to Christ's Gospel . While communion is a celebration of the rememberance of Christ, salvation cannot be achieved by simply eating those wafers -- and it is clearly not imparted by the old covenant of the Bible.

Today we see in Christian theology many blurred blends of Moses, Christ and Paul, but salvation and infallibility always remain only with Jesus and the words He spoke.

A great many theologians today are convinced in their intellect of an imperfect Gospel. This can be seen by the fact that the word 'midrash' is often used by church scholars to describe the Gospel's composition. Some have even gone so far as to 'blackball' almost every word in these four books. In that vein, they may wish to argue with this philosophy; but wisdom is known by her children. Jesus said that anyone who obeys his word will never die. (Jn.8:51). The same cannot be said for any other kind of food.

That suggests that there is no such thing as material immortality. And Paul further proved this when he said that flesh and blood cannot inherit God's new kingdom. (1 Cor.15:50). Immortality is spiritual. The body that is being built for us in heaven is not composed of flesh and blood. It is being formed in a substance called spirit. It is a substance which we, in our imperfection, have no eyes to see. Jesus made this abundantly clear when he told the Pharisees that the children of God would be composed in the same substance as the angels (Mt.22:29-30).

A spiritual body requires a spiritual food. Nothing physical can impart the eternal life of heaven into our soul.

Yet the perfection that Jesus brought down to us from heaven with the help of the Holy Spirit is often brushed aside in its significance by church scholars. 'Midrash', for instance is a word that implies physical flaws. It is a deprecation church leaders would never permit when discussing the Eucharist, for example.

The priestly obsession with the sacrifice is very important. In fact, essential. Daniel tells us that the beast intends to put iniquity on this sacrifice and when he does, bring the world to an end because of it. So the life of the entire world is at stake in it.

But, as we have shown, there are two lives revolving around these concepts, not one. The life of the earth is tied to communion, but the life of heaven comes, not from a wafer of bread consecrated by a priest, but from words that Jesus spoke. It is because they have blurred the distinctions between these two foods, that the Roman church can declare the Pope, on various occasions, infallible.

This is an interesting theological premise, and the subject of decades of fiery debate, but the bottom line is that such a declaration implies and usurps a role that belongs nowhere except in the immediate sphere of the Trinity. Only God is infallible. The concept of the Trinity teaches that Jesus is God. Therefore His words are infallible.

It is not that the church does not have the power to make such declarations, it is that in using that power for tradition's sake, they feather the lines between Christ's infallible Gospel and a very fallible church tradition, which is, in fact, prophecy, not Gospel.

Paul has already declared that some of the words he spoke in the New Testament are going to be proved false when Christ returns (1 Cor.13:9-10). If this is the case with Paul, how much more imperfect will church tradition be proved on that day?

There are a great many Christian churches on earth. When one of them binds a certain tradition as an infallible teaching of God and the others do not, who is correct?

When Jesus said, "What you bind on earth shall be bound in heaven, and what you loose on earth shall be loosed in heaven." , was He talking about the bound words of the New Testament, or was He giving a vast license to all the decrees of all the churches formed in His name?

It is an interesting question. Because in it lies the limits of the 'power of the holy people' which Daniel talks about in his prophecies.

We can be certain of one thing. Those words of binding power apply absolutely to the Gospel -- to Matthew, Mark, Luke and John. In those four Gospels is more than enough divine food to accomplish the salvation of God that Jesus has promised to those who put its tenents into practice in their lives (Matt.16:27).

Apparent flaws in the Gospel accounts are widely touted by Bible scholars of all denominations. Yet God made it infallible forever with a simple legal declaration by Jesus, i.e., '...bound on earth, bound in heaven'.

Not everything is so bound.

Unable to deal with the mechanics of a dual language, a veil often hangs across the eyes of intellectuals when it comes to God's message. The Gospel's perfection is invisible to scholarship and so the waters of theology are often made muddy by theological errors. The Holy Spirit has proved this by prophecy.

The screen was placed there on purpose. (Mt.11:25-27). And it will remain in place until the End. For this reason, many varied teachings continue to exist about the food that Christ brought to the world.

A clear difference between these two foods of God can be seen in the two priesthoods of the House of Israel. According to the Law of Moses one of these two (priesthoods) was always considered higher than the other. That is very important to note, because, according to Peter, we have ascended into God's priesthood ourselves.

The Old Testament teaches that the high priesthood was for the inner chamber of the temple (the Holy of Holies), while the lower priesthood (called the Levites) was for the outer chamber.

Since Christ has shown us that all Christians have been united with Him in the inner chamber (so that they can offer the sacrifices of behaviour that Jesus made acceptable to God -- compassion and love of others) we must acquiesce to the conclusion that the high priesthood is the priesthood of heart that encompasses all Christians.

The outer chamber, the Book of Hebrews tells us, is the outer structure, i.e., the church itself. It was defined in the old law by the trappings of the Tabernacle of the Testimony.

Transposing this Hebrew template into Christ, the lower priesthood incorporates all the ministers and their theologies -- the outer church; its traditions and services.

This clearly suggests that each of the two priesthoods exist for the offering of a separate and specific food.

Because it is liturgical and conducted by the ministers and priests of the church, the Eucharist is a meal offered and consumed in the outer chamber.

The Gospel is a meal that can only be consumed in the inner chamber -- it is a food of the heart which must be eaten spiritually.

The consumption of God's spiritual bread occurs, then, when we take Christ's word into our hearts and live his commandments out in our daily lives. God made us all priests (high priests) just for this divine, holy, and life-imparting purpose.

If Moses were infallible, his words would impart the same eternal life that Jesus' words do. But Moses is not infallible, and his words cannot lead to eternal life.

That is why God scolded him at the Waters of Meribah and refused to allow either him or his brother Aaron, the High Priest of Israel, to lead the Israelites across the river into the Promised Land.

Paul, in his own words has denied his own infallibility. (1 Cor.13:9-10), and the Book of Hebrews gives clear warning that the old covenant is not only flawed, it is in the process of passing away entirely. (Heb.8:13).

Christ's presence in the Bible has added something greater to the scriptures than it ever possesssed before He came. He imparted something far greater than inspiration. The Gospel spoken by Jesus (the red letters of the New Testament) is a food that can actually impart eternal life.

For this reason, the Gospel is greater than the Bible. It is also greater than the Eucharist. And therefore, it is greater than the Church.

It does not eliminate the Church or the Bible or the Eucharist, but it imparts something higher than those others -- it imparts the life of heaven.

Therefore, nothing else on earth can be considered more sacred or have greater authority. Just the opposite. Christ's Gospel is above everything because scripture tells us that it is the only thing in this world that can survive the flames surrounding Armageddon. That is why we must wrap our soul securely in it.

The Old Testament, the books of the apostles, the churches, our bodies of flesh and all the theologies must remain behind when the earth is abandoned.

John said that "God is word"; and it is this word (his Gospel) that Jesus has"passed on to us." (Jn.17:14) as the bread of heaven. "He who comes from heaven bears witness to the things he has seen and heard...since he whom God has sent speaks God's own words..." (Jn.3:31-33). That is why Jesus was so insistant with us that we attach ourselves firmly to the Gospel He preached.

"The word itself that I have spoken will be his judge on the last day. For what I have spoken does not come from myself; no, what I was to say, what I had to speak was commanded by the Father who sent me, and I know that his commands mean eternal life. And therefore what the Father has told me is what I speak." (Jn.12:47-50).

NEXT
Clock of God, Chapter 12,
"Baptism of Repentance"

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