10. Class 10 – Visions of the Kingdom Age – The 2000 year Shadow Prophecies Between the 1st Two Divine Harvest from Creation, by James Dillingham.

10. Class 10 – Visions of the Kingdom Age – The 2000 year Shadow Prophecies Between the 1st Two Divine Harvest from Creation, by James Dillingham.

This will be the tenth class in the series entitled Visions of the Kingdom Age, presented beginning 2014 in the adult Sunday School, the Cranston Rhode Island ecclesia.

In our previous class, we were observing the fact that the three harvest feast week celebrations in each agricultural year during the first kingdom of God, that they served as detailed shadow projections of the three divine harvests in the Creator’s plan. Those three immortalisation events, with the first being Jesus Christ, being projected by the Feast of Unleavened Bread. The second being the immortalisation of the saints at the beginning of the restored kingdom of God, projected in the wheat harvest celebration of the Feast of Weeks, and the third divine harvesting being the immortalisation of the remaining saints at the end of that restored kingdom of God, projected in the Feast of Tabernacles, also called the Feast of the Final Ingathering.

We certainly already considered validating evidence for these understandings, but when something is scripturally right, it can be validated in endless ways, due to the nature of the principle of God Manifestation, that multitudinous singularity, where everything blends together harmoniously into a single cohesive unit.

Therefore, let’s consider another complimentary validation avenue concerning the relationship between Pentecost, the first day of the Feast of First Fruits, and the promise of immortality that is witnessed in the experience of the outpouring of the Holy Spirit on that particular Pentecost day, that year after Jesus Christ died and rose to immortality. This is why the 120 disciples were commanded to wait from the time Jesus rose to heaven without returning, and that first day of that Wheat Harvest, Pentecost, that high sabbath first day of the feast week. That outpouring of the Holy Spirit on those 120 in that upper room expressed in the terms of a rushing wind and cloven fire, is defined by Paul as the very earnest of the promise of immortality, which is exactly the point that we are making, that the wheat harvest feast projected the second divine harvesting by our Creator. We see that in 2 Cor 5 reading from v5, “Now he that wrought us for the self same thing is God, who also has given unto us the earnest of the spirit.” What Paul is referencing when he says “this thing,” “this self same thing,” is described in the previous four verses, where we read about how immortality will cover mortality; how mortality will be swallowed up by life, when we will no longer be naked before God, when we are clothed with the “house made in heaven without hands” that will be brought to us by Jesus. Therefore the awarding of the Holy Spirit power is expressed as “the earnest of awarding the nature of immortality.” An earnest is offered as evidence of the promise, like a pledge or down payment.

Now the awarding of the Holy Spirit could only be done in one of two ways. There was a direct dispensation and there was an indirect dispensation, that was facilitated through an Apostle placing their hands on a believer. Now there were only three recorded direct dispensations of the Holy Spirit power at the end of the kingdom age and the beginning of the ecclesial age. These three direct dispensations are, once again, an exact match in every dimension to the three immortalisation events in the divine plan. These three direct dispensation Holy Spirit outpourings are presented in the exact same order as the three immortalisation events that they project. These three direct dispensations of Holy Spirit power, defined as the earnest of the promise of immortality, were, first of course, the awarding of the Holy Spirit power, exclusively to Jesus Christ at his Jordan baptism. That power came to him out of heaven in the form of a dove. Secondly, the awarding of the Holy Spirit to the 120 Jewish disciples, the Jewish family of Jesus, on the Day of Pentecost, the Feast of Weeks, the Feast of First Fruits, the Wheat Harvest. That power came to them in the form of cloven tongues of fire and a rushing wind, which constituted their being baptised in fire. The third and last direct outpouring of Holy Spirit power was at the household of the Roman Centurion, Cornelius, when the Gentiles were officially welcomed into the body of Christ, the ecclesia. Just like the other two Holy Spirit outpourings proceeding this, we see Cornelius and his household being baptised at that time. The only other way to receive the gift of Holy Spirit power was through an indirect dispensation by an Apostle laying his hands on the faithful. There was never any other recorded outpouring, just those three. Interestingly there are only three men ever mentioned as having the capacity of to award Holy Spirit power by their touch, after this Pentecost event. These are Peter, John and Paul. While there may have been others, I am not aware of anywhere in Scripture where that possibility is even referenced. These three outpourings of the earnest of the promise of immortality are a direct and exact parallels of the three immortalisation in our Creator’s plan.

Firstly, the awarding of the Holy Spirit power to Christ at his baptism, projects his own immortalisation, the process of his baptism, when death was swallowed up by life, which is the two-fold image of baptism. Similarly this same image is projected by the first ritual in the Most Holy Chamber performed by the High Priest on the Day of Atonement. The conversion of the two handfuls of aromatic incense dust into a cloud that wraps itself around the glory of our Creator, resting above the mercy seat between the two Cherubim, at this first Day of Atonement ritual. The first ritual on that day of Atonement saves the life of the high priest.

Secondly, the awarding of the Holy Spirit on the first day of the feast of first fruits, Pentecost, to the Jewish disciples projects the second immortalisation event in the divine plan at the beginning of the millennial kingdom. Paralleling this is the second ritual in the Most Holy chamber on the Day of Atonement, when the high priest spattered the blood of the bullock eastward and westward across that same Mercy Seat that the cloud had embraced, making an Atonement for the whole family of the high priest.

Thirdly, the awarding of the Holy Spirit to the Gentiles projects the third and last immortalisation event in the divine plan after the end of the millennium kingdom for the rest of the world. Paralleling this, of course is the third and last ritual, inside the Most Holy Chamber after the day of Atonement, when the high priest spattered the goat blood eastward and westward across that same Mercy Seat for the atonement of the rest of the nation. These are perfectly parallel extensions of this same promise, just like the three harvest feast weeks projecting these same three immortalisation events in our Creator’s plan that are foundationally projected in the three 8s of the name of our Saviour. Just like the three rituals in the Most Holy Chamber on the day of Atonement where the first saves the life of the high priest, with that incense dust cloud conversion through the fire, the second, of course, as we have noted, is the double spattering of the bullock blood for the whole family of the high priest and the third is the double spattering of the goat blood for the rest of the nation.

The supporting evidence is very extensive. To understand the second feast week, the Feast of Weeks, also known as the Feast of First Fruits and Pentecost and the Wheat Harvest, that this projects the second immortalisation event in the divine plan. This parallel is three dimensional. It has height and depth and width. This shadow defines the substance from which this shadow extends. When light is directed to that invisible substance, even the rushing wind and the cloven tongues of fire are a perfect shadow projections of the substance of the immortalisation promise being projected in this experience, on Pentecost. But we will leave the wind and the specifically cloven fire consideration, for a later consideration. True understanding are always three dimensional, they can be validated by everything they touch when we have it all right.

But let’s note, something rather interesting about that specific day, that day of Pentecost, that Jesus instructed the faithful to wait for, when the Holy Spirit was poured out on those 120, as the earnest of the promise of immortality that would be realised at 40 sets of 50 years. The day of Pentecost is always the 66th day of every year. The 50-day identification of the beginning of the Feast of Weeks is set against the 16th day of the 1st month, the day that the barley grain first fruits of the Feast of Unleavened Bread were waved, which was the day after the High Sabbath on the first day of the Feast of Unleavened Bread, which was the day immediately after Passover, which was always the 14th day of the 1st month. Adding the Divinely required 50 days between the two first fruits waving to heaven, the 16th day plus 50, we have 66 days. Therefore Pentecost was always the 66th day of every year, double sixes. However, that year, that specific day also qualified as double sevens, as it was a double Sabbath. It was both a High Sabbath, being the first day of the Feast Week, and also a seventh day Saturday Sabbath as that centre day of our Messiah’s death, sandwiched between the two Sabbaths that constituted the first and the last days, the alpha and omega days, of his death. This specific Sabbath, on that particular Pentecost qualified as both a double 6 and a double 7, on that same day that projected when the faithful on the seventh divine day of the Sabbath kingdom, would be resurrected at two points, at the beginning and end of the day, in a sense, the evening and the morning of the seventh day. This is why Jesus didn’t just hand out the Holy Spirit power on the same day that he rose to heaven in the cloud. This is why the disciples had to wait at Jerusalem for more than a week after Jesus had risen to heaven, so that this evidence of the promise of immortality could be poured out on them on that 1st day, that double Sabbath, the 66th day of the year, that also qualified as the double seven, double sabbath, this wait at Jerusalem is a directional arrow pointing to the shadowed promise for that wait, the promise of immortality for the faithful, the realisation of the Creator’s plan that is finished in two stages of that seventh day, when that last enemy, death, will be destroyed, at the end of the conclusion of that seventh day, after that second immortalisation event on the seventh day.

Another interesting feature on that Pentecost day and how it projects the beginning of the millennial kingdom, is how the language confusion at Babel about 2,000 years before, was reversed. Like that shadow promise of when that language confusion will be permanently rectified. Immediately after the 120 faithful in that one upper room at Jerusalem had the Holy Spirit poured out on them, the particular divine power demonstrated was how people of many different languages all heard the education of divine truths in their own languages all at the same time. This served as a shadow of the time when God will come down as he did at Babel, but not for the purpose of confusion, but that of education and clarity. This will be at the beginning of the millennial kingdom, following the immortalisation of the saints, as depicted at Pentecost, with the Holy Spirit, that earnest of the promise of immortality being poured out onto the faithful. We read of this language confusion reversal in Zeph 3v8, we read, “Therefore wait ye upon me saith the Lord, wait, until the day that I rise up to the prey for my determination is to gather the nations that I may assemble the kingdoms to pour upon them mine indignation, even all my fierce anger, for all the earth shall be devoured with the fire of my jealousy, for then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent.” Just as the resurrection of the saints at the beginning of the millennial kingdom to immortality, follows our Messiah’s precedent setting immortalisation by two divine days of 1,000 years each, so does this shadow promise of the Babel reversal to the substance of the promise that is seen in the events at Pentecost. As we have noted in the prophecy of Hosea Ch 6 starting at the beginning. “Come, let us return unto the Lord after two days will he revive us, in the third day, he will raise us up, we shall live in his sight, then shall we know, if we follow on to know the Lord.” The timing of the promise is “after two days.” These two days are two divine days of 1,000 years each, with that day equaling 1,000 years precedent presented in Psa 90 and 2 Pet 3. This promise of a 2,000 year wait between the 1st and 2nd resurrections to immortality is hidden in the shadows of divine expressions exclusively designed for the enlightened with eyes to see and ears to hear, there is a great deal of substance in that three-day week prophecy and we will refer to that substance later.

This is the same reason why Israel waited for that third day for God to come to them to confirm the covenant at Sinai. We read in Ex 19 starting at v11 where Moses instructs them “And be ready against the 3rd day, for the 3rd day the Lord will come down in he sight of the people upon Mt Sinai. God through Jesus will come to the enlightened community on the third day in exactly the same sense, sometime during our generation, in the next few years, on that third divine day, from the new beginning of the death and resurrection of our Messiah. Just exactly how this happened in the first kingdom, it is going to happen at the renewal of that kingdom. In fact, let’s look at a complementary shadow projection centreing around the same theme of salvation clearly indicating that same 2,000 year wait between our Messiah’s resurrection and when that first set of saints will follow him, in other words, on that third day. As we have noted so many times already, when something is true it can be validated in many parallel seperate and complimentary ways.

So let us consider why, why Jesus appeared after his resurrection for specifically 40 days within that 50 day period between the Feast of Unleavened Bread and the Feast of Weeks, and therefore between the shadow projections of the first two divine harvests from Creation. The first two immortalisation events. We might ask why Yahweh didn’t just define the second Feast Week as beginning on the 6th day of the 3rd month, or perhaps the 66th day of the year, like he did with Passover. The Passover always had to be observed on the 14th day of the 1st month, but our Creator chose to identify that first day of the Feast of Weeks, Pentecost, that day that projects our hope of inheriting immortality, our hope for being the first fruits of both God and Christ, he chose to identify that day in the terms of seven sevens plus one, 50 days, the same measurement terms as a jubilee year. Seven sevens plus 1, 50 days, and dating it from the second day of the Feast of Unleavened Bread. Within those 50 days between those two Feast Weeks which are divinely designed parables of the first two immortalisation we also have those 40 days of appearances by a resurrected Jesus Christ.

So, where else do we see a repetition of this 40 and 50 timeframes? In some kind of Messiah shadow or, and/or kingdom shadow? Well that’s easy, that would be when these Feast Weeks were first commanded. There were 50 days from the very first Passover when Israel escaped Egypt to the day Moses went up into Mount Sinai to receive that kingdom law. When he neither ate nor drank for those 40 days immediately following those 50 days. Again, Passover projects the death of Jesus on the basis of which we are reconciled to God, but not saved. After 40 days in Mount Sinai with God, Moses returns to Israel with a facial glory so impressive the enlightened community was afraid of him. That was 50 days from Passover to the Law being given, immediately followed by another 40 days, before Moses returns to the enlightened community to give that Law, 50 and 40, to the return of Moses from the mountain where he met and spoke with God. We read this in Ex 34 picking up at v 29. “And it came to pass when Moses came down from Mount Sinai with the two tables of testimony in Moses hand, when he came down from the mount that Moses wist not that the skin of his face shone while he talked with him. And when Aaron and all of the children of Israel saw Moses, behold the skin of his face shone and they were afraid to come nigh him and Moses called to them and Aaron and all the rulers of the congregation returned unto him, and Moses talked with them, and afterward all the children of Israel came nigh, and he gave them in commandment all that Yahweh had spoken unto him in Mount Sinai. Until Moses had done speaking with them he put a veil on his face, but when Moses went in before Yahweh to speak with him, he took the veil off till he came out. And he came out and spake with the children of Israel that which he was commanded. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone and Moses put the veil upon his face again until he went in to speak with him.”

First we should justify that 50 day period identification from leaving Egypt to Moses ascending the mountain to the end of the 40 day period. A Jewish tradition and mathematical logic dates the giving of the Law of Moses for the construction of the kingdom of God at 50 days from the first Passover in Egypt. That first Passover was on the 14th day of the 1st month. They leave Egypt on Passover after eating the Passover meal earlier that day, in the evening, which of course is the beginning of their day. We read this in Ex Ch 12v51, “And it came to pass the self-same day, that the Lord did bring the children of Israel out of the land of Egypt by their armies. Now on the 47th day, counting the very day they left Egypt which was the morning following the Passover meal the previous evening, on that 47th day they came to Sinai – we see this in Ex 19:1, in the 3rd month when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai, for they were departed from Rephidim and were come to the desert of Sinai and had pitched in the wilderness, and there Israel camped before the mount. So we are 47 days, plus we have an additional 3 days for preparation, making a total of 50 days.

We read in the same chapter starting at 11, 12 and 16, “And be ready against the 3rd day, for the 3rd day Yahweh will come down in the sight of all the people upon Mount Sinai, and thou shalt set bounds upon the people round about saying, Take heed to yourselves that you go not up into the mount or touch the border of it, whosoever touches the mount shall be surely put to death.” V16, “And it came to pass on the 3rd day in the morning that there were thunders and lightnings and a thick cloud upon the mount and the voice of a trumpet exceeding loud, so that all the people that was in the camp trembled.” Moses is called up into the mount and then sent back again to warn the people and then called up again into the mountain late on that 50th day, counting from Passover. Then Moses spent 40 days on the mount, receiving the law directly from God. 50 days and 40 days and the return of Moses to the initiation of the kingdom after not having anything to eat or drink, 40 days. This identification with the time of the Wheat Harvest, the identification of the Feast of Weeks, and this ascension by Moses into Mount Sinai, offers an interesting parallel to the initiation of the political restoration of the kingdom of God, where the king is not Yahweh, Saul was initially rejected though by Israel to be the king, just like Jesus when he came almost 2,000 years ago. But after Saul led the defeat of the enemies of Israel, we see Israel’s acceptance as their king, just like we will see with Jesus Christ. Interestingly King Saul’s coronation as the king of God’s kingdom was done at the Wheat Harvest, in other words at the Feast of First Fruits, of the Wheat Harvest, also known as the Feast of Weeks at Pentecost, validating exactly the same pattern we have been considering, how the second feast week of the Feast of Weeks projects the second divine harvest from Creation, that second immortalisation event. We read in 1 Sam 12 beginning at v16, “Now therefore stand and see this great thing which Yahweh will do before your eyes. Is it not Wheat Harvest today? I will call upon the Lord and he will send thunder and rain that you may see that your wickedness is great which you have done in the sight of Yahweh in asking you a king. So Samuel called unto Yahweh and Yahweh sent thunder and rain that day and all the people greatly feared Yahweh and Samuel.”

So we have this repetition of 50 and 40 at the transition out of the patriarchal age into the first kingdom age, with markers relating these time frames with our Messiah, that “prophet like unto Moses” and the introduction of the kingdom, just like the 50 and 40 presented at the transition from the first kingdom age into the ecclesial age. at Pentecost with the same related markers. The question we should be asking is why? What is the point? What is our Creator hiding in the shadows for the exclusive benefit of those among the enlightened community with eyes that see and ears that hear, that will give more to those who already have. Why is this 40 within 50 repeated again in the divinely measured time frame from the death and resurrection of our Messiah and Pentecost, that shadow projection of the next immortalisation event in the Creator’s plan. What substance is our Heavenly Father shadowing with these parallel patterns and relationships? I would suggest this is a projection of the 40 sets of 50 which offers a total of 2000, not days, but years. This 2000 would therefore be the measurement from the antitypical Feast of Unleavened Bread to the antitypical Feast of First fruits, or of Pentecost, from the immortalisation of Jesus Christ, to the immortalisation of the saints at the beginning of the millennial kingdom.

And please don’t presume that I am trying to identify the day or the hour, or even the year, of our Lord’s return, that’s definitely not what is being done here. This isn’t even about the return of Christ or resurrection to judgment, this is about the second resurrection stage, the resurrection to immortality that will follow the return of Christ and the judgment by some undefined length of time. And this is also nothing more than an approximation that can be validated through complementary shadow expressions of our Creator. This presumption that the repeated pattern of these 50 and 40 measurements between the shadows of the 1st and 2nd immortalisation events in our Creator’s plan, suggests a period somehow identified with 2000 years, 50 x 40s from the year 30 CE when Christ rose to immortality, to 2030 CE, which will be 2000 years to that next immortalisation, which is about 16 years, that second projected in the Harvest Feast of Weeks, the Wheat Harvest.

A validating example of this understanding would be the required terms of the miraculous reversal of the Jordan River when Joshua led the children of Israel into the promised land to establish the kingdom of God. Now this is another historical parable, constituting a shadow projection of how Jesus, of course we all know his Hebrew name was Joshua, Jesus will lead the faithful into the promised kingdom, that restored kingdom of God. Just as the Red Sea parted when Israel exited Egypt under Moses just after the first ever Passover, so the Jordan River would have to part for Israel to enter the Promised Land, just before the second ever Passover celebrations, as Israel did celebrate the Passover during the 40 years in the wilderness. Let us understand how perfectly and crisply this shadow defines the substance of what Jesus has and will accomplish for the faithful. That is we will demonstrate and validate the approximate 2000 year distance between the death and resurrection of Jesus and the subsequent resurrection to immortality of the saints, well at least the first immortalisation of the saints at the beginning of the restored kingdom of God.

We are going to have to define the connection between shadow and substance first. The Jordan River cleaves in this procedure before entering the promised land and we can parallel this cleaving of the water to the context of the breaking of the memorial bread of Christ’s body because this is exactly the context in which the Apostle Paul defines the parallel cleaving of the Red Sea. We read this in 1 Cor 10, starting at v1, “Moreover brethren, I would not that ye should be ignorant that all our fathers were under the cloud and all passed through the sea and were all baptised into Moses in the cloud and in the sea, and did all eat the same spiritual meat and did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ.” Israel was baptised in the Red Sea when its waters were cut in two by the Holy Spirit, and became two walls of water that Israel walked between. This is the same picture as the breaking of the bread that represents Christ’s flesh and the tearing of the Temple veil, similarly identified as Christ’s flesh, which was immediately, the veil was torn immediately, upon his death. So Israel exits Egypt through the cleaved waters of the Red Sea at the beginning of their journey. Israel enters the Promised Land through the cleaved waters of the Jordan at the end of their journey. This projects the two stages in baptism, death and resurrection. Israel began a new life after their being baptised in the Red Sea as Paul describes, their old life of slavery and humiliation was dead to them. The Jordan crossing is all about salvation, as the river’s living waters flowing into the Dead Sea were arrested and reversed. Therefore we can associate the cleaving of the Jordan with our Messiah, but not in the sense of the baptism lesson of joining him in death, but the second aspect of rising from the baptismal waters and joining him in his resurrection. Of course the Jordan also is exactly where our Messiah was baptised. This association with this cleaving of the Jordan with the resurrection of Jesus, the resurrection of Jesus, is significant because this projection of death to life is validated by the immediate geographical context for this event.

The enlightened community, Israel at this point, is camped on the eastern side of the Jordan River by the mouth of the Dead Sea, with the city of Jericho a little ways across from the western shore of the Jordan River. The Jordan River is a divine parable of the flow of life to death, carrying the living waters from the Sea of Galilee into the Dead Sea. Appropriately, the Dead Sea has no exit for the waters to flow out, it is a dead end. Its waters will not preserve life. Its shores are barren and rotten, birds do not fly overhead as they would normally. Crops do not grow on the shores as they do on the Sea of Galilee. There are no fish in the waters of the Dead Sea for fishermen to make a living. The enlightened community is camping at the point, the very point, where the living waters of the Sea of Galilee, carried by the Jordan river are converted into waters of death, perfectly projecting the flow of mortal life to death. It is at this point that these life to death waters, not only cleave, but as opposed to the Red Sea, they reverse. Where these waters travel back to is highly significant. We read in Joshua 3, beginning at v14, “And it came to pass when the people removed from their tents to pass over Jordan that the priests bearing the ark of the covenant before the people and as they that bear the ark were come unto the Jordan and the feet of the priests that bear the ark were dipped into the brim of the water (for Jordan overflows all of its banks for the whole time of the harvest) that the waters that came down from above stood and arose up upon a heap very far from the city Adam that is beside Zaretan. And those that came down toward the sea of the plain, even the salt sea, failed and were cut off, and the people passed over, right against Jericho.” The waters flowing into that sea of death were cut off by that Christ ark, the ark of the covenant. Those waters were not simply cut apart, of the Red Sea where we read that Israel walked along the dry sea bed between two walls of water, the water flowing into the Jordan reversed all the way back to the city of Adam by Zaretan, which means “their distress.” This is a perfect shadow of the substance that the death of Jesus reconciles the faithful to Yahweh all the way back to our distress by Adam, indicating the distressing introduction of the curse of sin and death, as a result of that first sin, corrupting all of creation, in perfect complementary fashion we should note that the enlightened community, the ecclesia at this point, following Joshuah, has to move westward in order to enter the Promised land, despite having started far to the south west, in Egypt, to arrive at this rather inconvenient eastern point of entry.

The reason this, admittedly, tiny observation about Israel’s westward entry into the Promised Land can actually be considered very significant is that this was the exclusive path to approach the divine presence in any divine sanctuary. Always and exclusively westward. This is an unchallengeable pattern. The three doors in every single divine sanctuary design, whether the mobile Tabernacle or the next two stationary temples, all entry doors to progress towards the divine presence had to face the East, which demanded a westward approach in any pursuit of the divine presence and this is because of mankind’s original ejection from the Garden of Eden, we read that in Gen 3v24. “So he drove out the man and placed at the east of the Garden of Eden, Cherubim and a flaming sword which turned every way to keep the way of the tree of life. The Cherubim kept the way of the tree of life at the eastern border of the garden, from which mankind was ejected. Therefore, Adam and Eve would have to make a westward progression to come back to God, to that way to the tree of life, exactly like the route for all three doors to the Tabernacle, to the Temples, exactly like Israel’s westward entry across the Jordan River into the Promised Land, just like Israel’s return to the Promised Land from Babylon captivity which which was directly east, just as the return of Jesus is paralleled to lightning shining from east to west in Matthew. Just like the creational feature of the scientific detail of the endlessly eastern rotation of the dust of Planet Earth. The light of the sun appears to rise in the east and ends in the west, just like the plan of God, the dust of the earth associated with the sin-cursed flesh-nature of sinful man as the connotation expressed in “dust thou art and unto dust shalt thou return,” that dust of planet earth from which man was produced, representing cursed mankind, is always travelling eastward. It is the light that gives the appearance of heading westward, this is the difference between earth and heaven, between flesh and spirit, between east and west. This shadow pattern is significant when trying to understand why God defines the putting away of transgressions to the distance between east and west, and why the High Priest spattered the blood of both the bullock and the goat on the day of atonement, both eastward and westward, over the mercy seat, and why the Dead Sea is directly east of Jerusalem, and why Christ and the saints are seen coming from the east in a westward direction to Jerusalem to save the Jews, and defeat the Gogian invaders. The Mount of Olives, directly to the east of Jerusalem is ripped apart by an earthquake in that decimation of the Gogian military alliance murdering the Jews, and this will allow the water that will issue from Jerusalem to travel from west to east, from God to man, all the way down to the Dead Sea to heal those waters and reverse them, from waters of death to waters of life. The east west shadows are very consistent all through Scripture and then the geography of the Promised Land, just as we see here in this historical parable of the terms by which our Messiah will facilitate our inheritance of the Kingdom. Actually, there is considerably more we can see in this event, but the primary point was the relationship of the 40s x 50s that we saw between Egypt and Sinai, between the Feast of Unleavened Bread and the Feast of Weeks, between the death of Jesus and Pentecost.

So let’s go back one point with this issue, let’s read the instructions given by God to Israel concerning the required distance between the ark entering the Jordan River and where they had to wait from. This is in Josh Ch 3 starting at v2, “And it came to pass after three days that the officers went through the host and they commanded the people saying, “When you see the ark of the covenant of the Lord your God, and the priests, the Levites, bearing it, then you shall remove from your place and go after it, yet there shall be a space between you and it, about 2000 cubits by measure. Come not near unto it that you may know the way by which you must go for you have not passed this way, heretofore. The enlightened community was told to wait about 2000 cubits away, after those three days. When that Christ Ark was carried into the water where the power of that covenant cut off those waters of death to life and reversed them all the way back to Adam by Zaretan. Just this, they had to wait about 2000 cubits from that portrait of Christ’s death and resurrection, so we the enlightened community, have waited almost two thousand years after those three days of the death and resurrection of our Messiah. That distance they had to wait was defined as “about 2000 cubits.” This is not the time-frame to Christ’s return, it is the time-frame from Christ’s resurrection to immortality to that next resurrection to immortality, for the saints it would be about 2000 cubits, two thousand years. It will be about 2000 years from the death and resurrection of our Messiah, in just about 16 years, from now, which is 2014. However we should keep in mind that Feast of Weeks, Feast of First Fruits, that is a projection of that second immortalisation in the divine plan takes place after the judgment is concluded, and after the many who are rejected by Christ are cut away from the faithful. That cutting away from the faithful is defined by Christ as the burning of the tares in his kingdom parable of the wheat and the tares. We should remember that it was the Wheat Harvest that identified that second feast week, and it could be years before that “about 2000 year” mark for the second immortalisation from when Christ first returns to call the living and the dead to judgment. We do not know the day or the hour, or the year.

Well since our available time is expired we are going to have to continue this consideration in our next class where all of the scriptural shadows suddenly and repeatedly confirming this understanding of the 40 x 50s between the first and second immortalisations, explaining why there had to be 50 days between the first and second Harvest Feast weeks, and why that 50 and 40 timeframes are repeated in the context of the initiation of the first kingdom age as well as the promise of the restored kingdom age, at that end of the first kingdom age, which of course is the beginning of the ecclesial age, bridging the end of that first kingdom age and the beginning of the restored kingdom age when Christ will reign over all the earth.

Transcript by Fay Berry 2017.