Page 143 - THE REVELATION OF THE THIRD HEAVEN and THE MEAT OF THE WORD

(Rom 1:18-20, 2 Pet 3:5) although it is inevitable for all evolved creatures (Rom
3:23). The purpose of this is so that God’s prime principle of eternal Salvation with
eternal free will can be effected (Rom 11:32).

When God initially allows all the fruits to be eaten which includes the Law (Gen
1:29-31), the later-to-be-forbidden fruit (Gen 2:17), this is a prophecy and
statement referring to the fact that the Law can be, eaten, without sin, (Gen 1:29-
31, Rev 22:2-3) but only by first eating of the Tree of Life (John 14:6) whereby the
Law is then eaten in two ways a) we fulfil the Law vicariously through the Blood
of Christ (Mat 5:17, John 14:6, Rom 6:6-7, 1 Cor 10:16, 1 John 1:7, Rev 21:2-3)
and b) we ingest the fulfilled Law as meat and drink by eating of the Body and
Blood of Christ whenever we eat or drink (John 6:33-40, 1 Cor 10:16, 11:29, Rev
22:2-3). The reconciliation being that God is both the Law (Deut 30:10, John 1:1)
and the Tree of Life, i.e. way of Grace, (John 6:35, Rev 19:13, 22:2-3).

When Adam parabolically 'sinned' against the Law-in-spirit by rejecting the Tree
of Life and instead accepting the Law-in-spirit's jurisdiction over him instead of
living in his dominion image and then seeking to come ever more under the Law's
dominion (Gen 1:26, 29, 2:17, 3:5, 22, Rom 7:1), he then came under the Law-in-
spirit-and-flesh, the Transgression of Genesis 2:17. Further laws are then added
throughout the Word applicable to Mankind (Adam plural). The whole Word
forms the Law-in-spirt-and-flesh-in-detail which is Christ and God (Deut 30:10,
John 1:1, 14, Rev 19:13), the more laws being necessary to correct transgressions
against the original law(s) in an ever-increasing spiral (Gal 3:19). This is much of
the story of the Word from Genesis through to the gospels and the Last Supper. All
men from the moment of their life-in-the-flesh chose to accept and come under the
Law-in-spirit-and-flesh and thereafter engage in an iterative interactive process
with the Law-in-spirit-and-flesh-in-detail (Deut 30:10, Psalm 51:5, 58:3, Rom
1:20, 2:14-15, 3:10, 20, 4:17, 7:1).

There is no determinate date to the inception of the parabolical genealogies as they
begin with the generic Adam, that is plural with descendants already in place, (Gen
5:2). This is proved by the fact that as for these generic, plural, evolved men God
‘called their name Adam’ (Gen 5:2). The early evolved humans were one people,
evolving as plural (Gen 1:26 ‘them’) unlike the parabolical Adam (Gen 2:18). The
inexact nature of the genealogies is made clear by the fact that the descendent
linkages are not always made precise but simply summarised without all the people
being included by name, making it illustrative only and the names themselves
referring to groups of men over many lifetimes (1 Chron 1:1).