Resurrection
Appearances Can Be Deceiving: Easter Project 2
Purpose: List & Study Resurrection
Appearances
To
see
if the potential exists for appearances
can be deceiving;
For there's more than a few contradictions
about appearances,
and it's forewarned false Christs shall arise to deceive & seduce.
The Ten Traditional Resurrection
Appearances (void of any clarity)
1.) To
Mary Magdaline in the garden (Mark 16:9; John 20:11-18)
2.) To the women returning from the tomb
(Matthew 28:9,10)
3.) To two disciples on the Emmaus Road (Luke
24:13-32; Mark 16:12,13)
4.) To Peter in Jerusalem (Luke 24:34; 1
Corinthians 15:5)
5.) To ten of his apostles in the upper room
(Luke 24:36-43; John 20:19-23)
6.) To the eleven in the upper room (John
20:24-29)
7.) To seven apostles by the Galilean Sea
(John 21:1-24)
8.) To the eleven & 500 believers on Mt.
Tabor (Matthew 28:16-20; 1 Corinthians 15:6)
9.) To 11 & James' half-brother in
Jerusalem (Mk 16:14-18; Lk 24:44-49; 1 Cor 15:7)
10) To the eleven on the Mount of Olives (Luke
24:50-53)
The
Challenge Has Been Given To Explain Contradictions:
The challenge has been given
to
explain these contradictions: Resurrect
This (off-site link)
- Just Drew poses many perceived Easter contraditions; But doesn't seem
to have answers.
The challenge has been given to
consider what
really happened at
Easter (off-site link)?
- Anglican Bishop Spong teases literalists to consider allegoric
aspect
of the Easter narrative.
There shall arise false
Christs to deceive
False Christs and
false prophets shall rise to seduce
"For false Christs and false prophets shall rise, and shall shew signs and
wonders, to seduce, if [it
were]
possible, even the elect". (Mark 13:22)
The possibility posed here is
"false Christs" (appearances can be deceiving), about
many resurrection appearances (some in
unrecognizable forms, some x 2: from behind and up front as with Mary
Magdelene, requiring her to turn
twice), is perhaps an appearances can
be
deceiving scenario, especially when considering the
many forewarnings to take heed and to give more earnest heed to what's
been said in the allegoric mystery of God... Eg: " Then
if any man shall say unto you, Lo, here [is] Christ, or there; believe
[it] not" (Mt 24:23; Mk 13:21). Eg: "after
I am
risen
again, I will go before you into Galilee" (Mt 26:32; Mk 16:7).
Eg: Judge not according to the appearance, but judge
righteous judgment (John 7:24). Eg: For we commend not
ourselves again unto you, but give you occasion to glory on our behalf,
that ye may have somewhat to [answer] them which glory in appearance
and not in heart (2Corinthians 5:12). Eg: Do ye[do err]
look on things after the outward appearance? (2Cor
10:7). Eg: Abstain from all appearance of evil (1Thess
5:22). ..Pst: Law is both good + evil; and we are exhorted
to discern(avoid) "both good + evil": Heb 5: conclusion, and
exhorted to either make the tree good(grace) or corrupt(evil:
wicked: unholy: highminded: law),
not both good + evil: Mt 12:33 . Also the
mention of appearances in "another form",
notably a form which those who knew Jesus did
not even recognize. Selah.
In a spiritual
training course, a God Shew
written aforetime for our learning, the objective is to
see if you can be deceived or not. Your part is not to believe (devils
"believe": James 2:19), but to "know": "ye shall know the truth and the truth shall
make you free" of believe-ing lies.
Resurrection appearances (can be deceiving) listed below are given in
canonical order, the order they
appear canonized in the Holy Bible, which may
not
be the order of appearances,
since Paul (his witness unto
all men) also gives an ordering and the twain do not agree;
Not to
mention there are many contradictions in the four gospel
accounts, of which John's account is notably a "verily, verily" account
(the others being only "verily"). Such is followed by discussion and
conclusions
about "which things are an allegory", and "mystery" of God we are
to solve by seek and find: seek ye first the KofG and His righteousness...
find grace, to help, in time.
Resurrection Appearances mentioned: in
canonical order
Mt 28: 1-10 ... the two Marys encounter "Jesus", held him by his feet, and
worshipped him.
(note: these the two Marys who bought and prepared and brought burial
spices)
Mt 28: 11-15 ...soldiers set watch over tomb tell chief priests &
elders in city what they saw.
(note: the priests and elders give them money to lie about what they
saw)
Mt 28:16-20...eleven go into a mtn appt'd in Galilee, Jesus baptizes & gives them
commission
(note: it says "into" a mtn appt'd, perhaps Kedesh in Galilee "in" Mt
Napthali)
Mk 16:9 ... first appearance noted is unto Mary Magdelene, out of whom he cast seven devils
(Mk 16:1-8 mentions two Marys, but Mk 16:9 clarifies only Mary
Magdelene)
Mk 16:12 ... appearance in "another
form" to two of them as they walked in the country
(most likely the two who went to Emmaus that day, as noted in Lk
24:13-32)
(note: they quickly return to Jerusalem and tell the others Simon has
seen the Lord)
Mk 16: 14 ..."Lord" appears to
eleven (at Jerusalem), upbraiding them for not believing others
(here is a major contradiction, for Mt 28:16 notes he appeared to
eleven in Galilee)
(also noted in Mk 16:14-20, it's "the Lord" who appears to them who sat
at meat)
(also noted is their commission is to "preach the gospel", not to make
disciples)
(also noted is the Lord ascends to heaven after and sat on the right
hand of God)
Lk 24:1-10 ... more than three women (Mary Magdelene, Joanna, Mary of
James, and other
with
them: 24:10) visited the tomb, saw the stone rolled away, the tomb
empty, and
heard
Lk 24:13-35...Jesus
appears to two enroute to Emmaus, one named Cleopas (Lk 24:18), the
other one named Simon (Lk 24:34). He calls them fools, speaks of "Christ" from
all the scriptures. Neither recognize him until he brakes bread, then
he vanishes.
Lk 24: 36-51 ... Jesus appears
in the midst of the eleven plus others with them and the two
returned from Emmaus whilst they are telling their Emmaus Road story.
Again he
speaks of "Christ" from the
scriptures and opens their understanding to scriptures.
He also tells them to tarry at Jerusalem until endued with power from
on high.
Then he leads them all out to Bethany, blesses them, and while blessing
them gets
parted from them and carried up into heaven.
Jn 20:11-18 ...Jesus appears x
2 (behind her, then in front of her, perhaps in two different
forms) to Mary Magdalene. Such is notably after Peter & John have
already left
sepulcher. At first she didn't recognize him, thinking him to be the
"gardener". He
first called her "Woman" (from behind), but from up front called her
"Mary", and
only then did she recognize him as "Rabboni(Master)", later calling him
"Lord" as
she recounted her story to the disciples. Notably he says "touch me
not", and then
speaks of ascending
to two Fathers and Gods, which explains twain appearances
to her behind and up front, the behind scenario perhaps as first Adam
(gardener).
(note: this helps to explain appearances in two different forms and
contradictions)
Jn 20:19-25 ... Jesus appears
in the midst of disciples (minus Thomas) the same day (eve) as
appearing
to Mary Magdelene, breathes on them, says: receive ye the Holy Ghost.
At this appearing he says Peace unto you twice, 2nd time noting Father
sent him.
They later tell Thomas called Didymus, noting they have seen "the Lord".
(note: in this appearance he speaks of imputing and remittance of sins
to some only)
Jn 20: 26-29...Jesus appears in
the midst of disciples again after eight days (Thomas present).
Again the doors are shut, disciples assembled behind locked doors in fear of Jews.
Thomas, after noting he is quite physical, addresses him as my Lord and
my God.
Jn 21:1-23 ... Jesus appears
to seven gone fishing at the sea of Tiberias, notably as the "third"
appearance to the disciples since he was risen from the dead (21:14);
Notably he
"shewed" himself all three times, denoting the plural of show. As such
they did not
recognize him at first, till John mentioned "it is the Lord". Upon
hearing such Peter
casts himself into the sea. A book could be written about this one
chapter of John,
for it is full of allegory, including note of how John became known as
"the divine",
and allegoric prophecy of John returning to law again when older, as in
Revelation.
Acts 1:1-11 ... Luke's summary of 40 days of appearances of Jesus, as he speaks of the day
he was taken up at mount Olivet (a Sabbath day's journey from
Jerusalem), with
two men in white apparel appearing and saying this same Jesus would
come again
(such is allegoric of law coming again, for Christ is seated as if the
matter settled;
which also explains why Stephen saw "Son of man", and "standing" on the
right)
1Cor 15:3-8 ... Paul
gives an ordering of six appearances of "Christ", the order being:
(i) to Cephas (Peter; Cephas being his popish name as a fugitive who
broke jail)
(ii) to The twelve (including elected Mathias and doubting Thomas)
(iii) to Above 500 brethren at once (with a challenge to talk to
many still alive)
(iv) to James (probably James the brother of Jesus, perhaps not top dog James)
(v) to All the apostles
(vi) to Paul
......................................................................................
There's
many (more than just a few) contradictions about Easter
Events
Before we make any conclusion,
let us look at all the contradictions
A - Prior to the Crucifixion (twain
things which seem like contradictions)
- the matter of two animals vs one animal:
(Mt 21)
vs (Mk 11, Lk 19, Jn 12), concerning the Zechariah 9:9
prophecy being fulfilled via the first entry into Jerusalem from
Bethphage, then a second (triumphal) entry into Jerusalem (Palm
Sunday) from Bethany (where Jerusalem folk came out not only to Jesus
but also Lazarus whom he had raised from the dead). There is also the
matter of the ass tied vs the
colt tied (perhaps tied together). It seems at
first glance Matthew did err, due to contradicting Mk, Lk,
Jn. But when looking closer it seems to be both animals needed for two
distinct Jerusalem entries with a
sleep over in Bethany, the first two animal entry moving all Jerusalem
to say "what is this", the latter one animal entry being met with
"blessed
is
he that cometh in the name of the Lord" (Zech 12:10) since the first
entry cleansed the temple & prophesied kingdom come. There seems to
be
a lot of allegory
therein, such as the
colt was tied at "the door without" (see John 18:16 to see such is the
palace of the high priest Caiaphas, a relative to James and John [whom
he sent 'their' way] of Zebedee) "where two ways met"
(see also Mt 7:13,14; the two ways allegorically being law
and grace).
- the matter of public prophecy in the (law) temple answering two
questions (Lk 21) and private prophecy out
of the (law) temple
answering three questions (Mt 24; Mk 13); perhaps
allegorically denoting...?
- the matter of the annointings in John 12 and Mt 26
(Mk 14) being separate occurrences, the former being six days before
passover, anointing the body and feet (for burial); the latter being
two
days before passover, anointing the head.
The statements of Jesus and reactions of one disciple (Judas) and
several disciples also vary to the point they cannot be the same event.
- the matter of the suppers, one supper at the house of Lazarus in
Bethany, one supper at the house of Simon the Leper in Bethany; Perhaps
the last supper in the upper room being a third supper
altogether, but none being the passover supper since such all
occurred prior to
the sacrifice-all passover lamb even being sacrificed, which notabloy
occurred
exactly when "Jesus": "King of the Jews": Law was on the cross. Rather at
the the last supper the bread and
wine are introduced to replace
the body and blood of the lamb... Something to THINK about at Easter, and perhaps begin
to think from the end
(as even Wayne Dyer exhorts in his Power of Intention lectures) rather
than getting deceived, bewitched, or
beset, by many
lies.
- the matter of the three denials of Peter with respect to location,
time, and his response to someone; and the cock crowing twice. Such
leads to the potential of six denials, not just three.
- the matter of the scourging and the timing of such. Some say it was
preparation day, at the sixth hour, but such would contradict Mk's note
the crucifixion began at the third hour. The most likely explanation is
that Mt, Mk, Lk speak in Jewish time (day begins at 6am), but Jn speaks
in Roman time (day begins at midnight); so third hour in Mk is 9th hr
in Jn.
- the matter of two Sabbaths
and two
uprisings (on the third
day[Saturday, last of the week], after three days[Sunday, first of
the week], the latter uprising thus making the entire week firstly pure from
the first of the week), lest the Son of man also be Lord of the
Sabbath; And perhaps the latter state of man kind be worse instead of better. For the Son
of man is division-all, judgment-all, and vengeful to them all if the truth be known. But that God in Christ (the end of the law)
reconciling
the world unto himself did not impute sin,
not even to them who did sin (whereas law imputing sin also imputes
death even to those who did not sin: Rom 5:14)... the Son of God
likewise did not accuse (Jn 5:45) nor was he sent to condemn (Jn 3:17)
anyone. Not to mention the Son of man is not
the Son of God, for God is not a man that he should lie or die. Clarity note: such
things are an allegory
with a moral: "grace is sufficient".
- the matter of two times: Roman time beginning at midnight (so sixth
hour is 6am), Jewish time beginning at sunrise (so sixth hour is noon);
Perhaps Mt, Mk, Lk are written in Jewish time; John (written from
Ephesus later on) written in Roman time. If so, contrary times do
reconcile.
- the matter of whether Lamb of God paid (a ransom) for the sin of the
world or
"taketh away" the sin of the world; for if no sin (via no law, which
imputes sin), then no need for any sacrifice, since bloodshed is
only required when there is sin. Did pure religion
pay a ransom or visit? Such brings us to the matter of two finisheds
in John 17 & 19, as if one for them all at the cross, and one
for us all before the cross; lest all perish, since "if one died for
all, then were all dead" speaks of extinction of all (law) rather than
of salvation of all (grace). It's an "allegory": Gal 4:24,
and written "aforetime" for our "learning": Rom 15:4, also a "mystery"
to solve in time since there's neither mystery nor time for it in
eternity. The mystery of his will is made known unto "us" of them/us,
since God hath given "us" the victory, the Lord is long-suffering us-ward.
B - The Crucifixion (much confusion about
timing, events, signs posted, thieves)
- the matter of the day: some say it was Wednesday
(Preparation day), some
Thursday (Passover), many even say Good Friday (beginning of Unleaved
Bread, day before weekly [higher] Sabbath). The easiest to refute, from
review of scriptures, is (Good)
Friday. Yet such is the more commonly taught and thought by Christians
unaware two
Sabbaths
occur during the
week of the crucifixion, thereby ass u me biblical reference to
the Sabbath
is to Saturday. The most
likely day, evident via scriptural evidence, is Preparation
(Wed: preparation day before Passover), since it flat out says so in Lk
23:51.
- the matter of his accusation and the superscription, the differences,
and such not
only being posted both on the cross and also over him, but also in
different
language orderings; firstly the accusation in Hebrew(first), Greek,
Latin(last) as noted by Luke; secondly the superscription in
Greek(first), Latin, Hebrew(last) as noted by John. Some suggest it was
changed, but Pilate said to the argument of the Jews: what I have
written, I have written.
- the matter of whether Jesus bears his own cross or whether Simon of
Cyrene bears it. Some suggest he began to, but was so weary from
scourging they apprehended Simon to bear it. Another suggests there
were two parts, longer beam by Simon, shorter cross beam by Jesus.
- the matter of the signs being posted before the parting of garments
and after such to resolve
- the matter of "malefactors"
and "thieves" being different: two accounts suggest both thieves
reviled him (Mt 27:44; Mk
15:32),
but Luke 'clarifies' one thief railed, and the other rebuked such (Lk
23:38,40). It seems several "malefactors" were led out with
him, then two "thieves" brought later. Such is why I use the KJV. Jesus
said to one on "his" right: to day shalt thou (?) be with me
in
paradise (third heaven), contradicting "there is no respect of persons
with God" (Rom
2:11; Col 3:25), nor with Son of God (Mt
22:16). When seen as a question (shalt thou?),
it gives place to the option of perhaps not. John notes Jesus was in
the midst of "one" and the
"other", thereby "numbering him with the transgressors (plural)", which
also contradicts "in him there is no sin", for where no
law, there no transgression; and if the work [will of God to be done]
God gave him to do was "finished" before the cross and the last supper
substituted bread and wine for body and blood of the lamb,
then no need for (human) sacrifice; especially "if one died for
all, then were all dead" speaks of the extinction of all rather than
salvation of all. It seems more logical to let law be nailed as enmity
and grace be established
by abolition of law, especially due to the soldier's report: "this was
an innocent man", and "the Son of God". For to sacrifice salvation of
the world is to make a covenant with death and an agreement with hell.
C
- The Resurrection: The Angels & Soldiers (at the Sepulcher)
- the matter of angels:
some accounts say two
angels (standing), some say two men, some say one (sitting), both in
and out of the tomb, which MM entered and did not enter. Go figure.
We find the same standing and sitting scenarios with Stephen's vision
of
Jesus and other scriptures telling us he sat down at the right hand of
God; which perhaps denotes two scenarios of the matter is both not
settled
and is settled, not to mention there is mention made of
Satan being at the right hand of. The countenance of the angel of the
Lord in Mt 28 is similar to the countenance of like unto the Son of man
in Rev 1, and both the soldiers in Mt 28 and John in Rev fall as dead
when they perceive such death (allegory: law). Paul says even if an
"angel" tell you another gospel than the gospel of Christ, let him be
blessed + cursed = "accursed" (Gal 1).
- the matter of the soldiers being paid off (to lie and accuse) by
the chief priests, etc. No doubt the soldiers agreed because it was a
sure
death sentence for a soldier to leave his post, especially if they were
the soldiers of the chief priests (awful lawful folk) and law is a
"ministration
of death", not to mention the curse of such merciless (Holy Ghost) law
is the death penalty for even jaywalking, and to all if any breach any
portion of the law unto a thousand generations. So, flush all law, as
"dung", rather than agreeing with such a "covenant with death" or even
attempting
to fight it, which results in "I fought the law and the law
won" (as the song aptly portrays), because law is both the source of
sin and the strength of sin, which has a deadly "sting": Rom 4:15; Rom
5:13; 1Cor 15:56; 2Cor 3:7; Jam 1:15, etc.
E - The Appearances (different forms & contradictions)
- the matter of "the stone" having already being "rolled away", even
before the dawn of Sunday (first of the week), is allegoric for law
(written in stone) having been taken away (Heb 10:9),
not only for the latter part of the shew, but from the first of an
allegoric week of seven
days. And the matter of Jesus not being there, but risen, due to
the Christ of Jesus -> Christ being " the end of the law",
also puts Jesus in heaven ( higher than the
heavens), not in plural "heavens" appearing to Fathers and Gods, nor
appearing here and there in different forms, sometimes as Jesus,
sometimes as Christ.
For taking
away the
first(law), establishes the second(grace).
Jesus: made under the
law Jesus:
division and not peace Jesus: standing right on high
Christ: the end of the law
Christ: peace and not
divided Christ:
seated
right... higher
(ye are not under the law)
( mark & avoid divisional
ppl) (if ye be risen with Christ..)
In effect, Christ
disannuls the law, and the sacrifice, in accordance with the will of God
which JC came to do (Heb 10), and did (Jn 17) " finished"
such even before the cross. By abolishing one tree law (Gen 2:17), the
law of commandments (Eph 2:15) he essentially abolished all law written
in stone and in ink, for all other law was added "because of the
transgressions" (where no law, there no transgression: Rom 4:15). Selah
(read it again till you get it: understanding).
- the matter of take heed and the reason: so as not to be deceived
(seduced) by words (Peace be unto you) and appearances (can be
deceiving), especially if such be accompanied by great(law)
signs and wonders: the disciples being (fore) told that if any say here
is Christ, or there, believe it not:
Mt 24:23; Mt 24:26; Mk 13:21; Lk 17:23 with prior explanation in Lk
17:20,21 that the kingdom of God
(which cometh not with observation)
is within you.
It's neither here nor there ( heaven being
above the sides war of left vs right, requires leaving the
[left/right] "principles" to go on unto perfection in Hebrews 6:1 =>
13:25); Further clarity in Luke 17:22 is that one of the days of the
"Son of man" which ye
folk desire (the vengeful day of the LORD)
shall not been seen. The reason given not to believe such is also
noted: there shall "arise" false Christs (Mt 24;24), such as " Son of man" (Mt
24:27). When the Son of man is
revealed (uncovered, to view what such law<=law really is),
then it's destruction
(not salvation) for all: Lk 17:27,
29, 30. Hence those days shall be shortened (in
accordance with "your covenant with death shall be disannulled, and
your agreement with hell
shall not stand": Isaiah 28:18). The allegoric moral of such
also being when you begin y( our) grace walk as if from Mount Sinai to
Mount Sion, and as from faith to faith,
and as from
glory
to glory, and as from
the beginning to the end of sorrows ( as from this
gospel
to that gospel) through
Jesus->Christ:
the end
of the law: Romans 10:4, don't even look back (like Lot's wife) let
alone turn
back ( like John did in
Revelation) to law (the only thng "behind" you: Mt 16:23; Mk 8:33:
Lk 4:8), andnotably like a dog turned
again to his vomit: law (Prov 23:8 & 26:11; 2Peter 2:22); For law
(which had an expiry date, and got abolished) was a "ministration of
death" (2Cor 3:7) to all the Kof G within you, not to mention such
would be as a dog returning to it's vomit, or a sow returning to the
mire after being washed (2Pet 2:22). For we are delivered from the law:
Romans 7:6, as if
delivered from evil: Mt 6:13.
- the matter of four gospel accounts not agreeing with each other nor
with Paul's list, Paul's list noting it's appearances of "Christ",
whereas gospel accounts not in agreement say "Jesus".
- the matter of appearing in different forms
- the matter of how many visits
Mary Magdelene made to the tomb, alone, with other women, with Peter
and John (lurking outside after they left)
- the matter of the women say nothing to anyone vs the women tell the
eleven and others
- the matter of how many women: two Mary's, Salome, Joanna are named
- the matter of contradiction: the first contradiction is
with Matthew and John concerning Mary Magdelene. Matthew 28:1-10
records her as one of two Marys who met Jesus enroute to tell the
(eleven) disciples to go into Galilee and "held him by his feet".
Another account says he said: touch me not. John
20:1-25 says Mary Magdelene visited the tomb, then went and told the
disciples, then Peter and John ran to see the tomb, Mary Magdelene
returned with them, hung
around, finally saw two (behind: gardener & front: Rabonni) who
called her by different names (Behind: Woman & Front: Mary) for she
first turned back, then turned again
- some accounts say two Marys visited the sepulcher before Peter and John run and look,
encounter Jesus and hold him by
his feet; others suggest only one Mary (Magdelene) is told touch me
not, and such is after Peter and John run to the tomb and find it
empty. And it seems there are two simultaneous appearances to Mary
Magdelene, from
behind (calling her Woman) and front (calling her Mary), and more than
one occasion of appearance unto her.
F
- The Ascensions (one, two, or multiple)
- the matter of how many, for at least three are mentioned:
the day of the resurrection from Jerusalem (AM: touch me not -> PM:
touch me), then later from both Galilee and Bethany. Galilee talk and
appearance seems to be of Father, Son, and Holy Ghost (2/3 = 0.666) and
of
some being damned, and of how he "spake" (see Heb 1), which speaks of
law, not of grace. Even the fact he sat on the right hand of God still
gives place to the left hand, and a sides war; whereas above such in
heaven there are no sides to even take. The seven who went fishing
in Galilee (back to what they were before) fished all night and
caught nothing in such darkness. The Bethany ascension isn't much
better, for two witnesses say this same Jesus shall come again, as
taken up, "in the clouds"; which takes us to the Revelation of St John
The Divine and behold he cometh with clouds, not to mention with a
vengeance upon all earth dwellers. Perhaps we would do better to have
no sacrifice, nor ransom, simply flush all such law <- law.
- the matter of Jesus ascending to Fathers and Gods (to plural heavens
divided with a Majesty in the midst), then Christ ascending into heaven
(higher than the heavens) to appear for "us".
..................................................................................
- the Jesus the women encountered and held by the feet in Mt 28 was the
"Son of man"
(law), not the "Son of God" (grace), for it's noted in Luke
24:7, not to mention when they fearfully listened to the two men in
shining garments they did so with their faces bowed to the ground (as
did all the people in Ezra when hearing the law of Moses read and
thereafter said a double minded "Amen, Amen" to such double minded
grace
+ law = life + death = a dead end).
- the duality of everything possibly denotes it's all for shew (biblical plural of
show), as if both sides now played out for all to see which is witch of
twain, also consider what's best for all of good better best is
neither good nor better, since such are only good and better for some.
The point (moral) of such allegory (God style) being even those on the
right of such left/right sides war seem to be losers of peace, for
peace with God is through Jesus -> Christ: "the end of the law" is
above such a sides
war in heaven (higher than the
heavens) where there
are no sides to even take since therein "the God of all grace" is
eternally enthroned as "the only wise God"
(of foolish/wise Gods),
"the
only true God" (of false/true
Gods), "the only Potentate" (of
law/grace), the "living God" (of dead/living Gods): "the King eternal
and immortal" on a "throne of grace" where only "grace" may be found,
only "mercy" obtainable, and also help, in time, which speaks of peace
with God, which speaks of "he is our peace" who "abolished" the law.
Note: still under
construction... hopefully to be completed by Easter
The grace
of our Lord
Jesus Christ with you all.
Amen.
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