The News Beats

Atlantis

 Atlanticus Awdawmonus

David Dansker

Published by TheNewsBeats.com

Copyright 2010, all rights reserved.

 

Introduction

In the Gap

Restoration of Earth

Race of Awdawms

Origin of Demons

Doctrine of Demons

Calling Out a People

Redemption of Satan

Cause of Strandings

Habeas Corpus

Afterword

 

Habeas Corpus

 

Now, it will certainly be argued that it is unreasonable to detect a time space between only two verses in Genesis that could  promote this much speculation about another cosmos and other living Awdawms.  Still, plausible supports are introduced in other scriptures (Jer 4: ; Isa 1:1; 2Pet 1:1), and we know of at least one other place in scripture where a remarkable time space exists. 

One Sabbath day, Jesus stood up in the synagogue in Nazareth to read, and He  read from the book of Isaiah:

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. (Luk 4:18-19)

Here, Jesus closes the book and hands it back to the minister.  The passage in Isaiah that Jesus read is chapter sixty-one, verses one and two, but Jesus did not stop reading at the end of verse two.  He stopped in the middle of verse two at a comma. On the other side of that punctuation we read: “and the day of vengeance of our God; to comfort all that moun” (Isa 61:2).

That comma is the place mark for over two thousand years and counting, and it is not in between two verses, but in between a single verse of scripture.  

As to the significance of time spaces in scripture, the most important event and developments to ever occur took place, and are still taking place, within this gap found in a single verse. 

As to the providence of God in the amount of information and the time in which it is revealed, we have the witness of scripture that even His own prophets were not informed about the creation of the Church, or fully comprehended Christ’s suffering, death, and resurrection.

I dare say we do not fully comprehend it now.

Even the angles desired to look into the mysteries which waited to be revealed to the Apostles and to us (1Pet 1:12).

The naturalists will most likely not be allowed an habeas corpus, or to produce the body from amongst the dead Awdawms and claim it an evolutionary ancestor of man.  Their destruction may have been on the order of the one reserved for Gog and Magog who Satan will lead in attack against the camp of the saints at the close of the millennium.  There, fire will come down from heaven and completely devour them; vaporized (Rev 20:7-9). 

It could also be that some knowledge was passed to demon possessed men as to the Awdawms and their country and how it was destroyed, and from this comes the legend of Atlantis which is supposed to have perished beneath the sea.  The bodies of the Awdawms could be entombed at the bottom of the ocean. If this were the case, it would shed light another curious scripture. 

On that final judgment day after the millennium, all the wicked dead, small and great, will stand before God and be judged.  The transaction to bring them before the throne of judgment will be, first, the soul will be summoned from hell, and then it will pass through the grave to be embodied so it can stand in its sins and be judged.  This is what is meant by “death [the grave] and hell delivered up the dead which were in them” (Rev 20:13). 

This description is complete to cover all anthropos, or human beings, but this transaction is preceded by one in which the sea gives up all the dead which are in it (Rev 20:13). 

This seems to indicate that a different race of Awdawms who are held at the bottom of the ocean are to be judged first.  Paul tells us that all things will be done in their proper order as to the resurrections (1Cor 15:23-24), and so it would make sense for the Awdawms to be resurrected for judgment first. 

Because their disembodied spirits did not go to hell but to the abyss, and their bodies may lie concealed under the bottom of the ocean (q.v.), their bodies and spirits would be collected before leaving the depth of the ocean to be judged.  This is why when the sea gives up its dead; hell is not included in that transaction.   

To further substantiate the connection between the Awdawms and Satan we learn reading the account of his future demise: “They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas” (Eze 28:8).  This cannot be an allusion to a drowning sensation Satan is to experience in the pit, for not every anthropos drown who was slain in the sea.

Here the slain in the sea are again most likely a special class who are in the middle of probably the Atlantic ocean.  We know that Satan will be bound and cast into the Abyss for a thousand years prior to being released one last time to tempt a rebellion before being cast into the lake of fire (Rev).  Here he is reminded that his fate is tired to the fate of the Awdawms which he led in his rebellion in the Pre-Adamite earth.

With this in mind, we may see that there is more of a poetic quality to Satan’s demise then has previously been entertained:

Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God; Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. (Eze 28:6-8)

The passage has been rendered by the translators in mortal terms.  In light of this observation, and incorporating what scripture does tell us, a variant reading of the passage in the author’s paraphrase:

“Because of you purposed in your heart to be God, desired and sought to ascend to throne and rule as a god, the Awdawms will be the cause for you being cast into the abyss where the foreign, strange, and profane disembodied spirits of the Awdawms, who are exceedingly mighty and terribly violent as many troops of animals, and are as pervasive and inescapable as a flight of horrible supernatural locusts; there they will actually rule over you, and your beauty and wisdom will be the wound of your defilement, and that is the splendor you have exchanged your splendor for.   They will have power over you to do this for a thousand years, and after that time you will die the death of eternal torment with them in the lake of fire.”

Considering the scriptures being examined deals with Satan’s rebellion and destruction, and his destruction is not one that can be accomplish by men and their weapons; the words tending towards the supernatural rendering were chosen from amongst the verity of Strong Concordance definitions available for them.  Nevertheless, the author does not care for paraphrases, and does not recommend them.  

All of this reversal of fortune takes place while the called out ones are ruled over for the same period of time in splendor and peace by their righteous King whose throne will be set up on the restored earth He possesses. Poetic justice.

The foregoing is a theory to explain the old appearance of the earth.  Of course, none of this is necessary to explain why the earth looks so old.  It could look old because it’s old, and for no other reason.  Other theories have been postulated that connect the age of the earth to the speed of light.  It has to do with the idea that the speed of light is slowing down, and suggests that events transpired faster, and so in smaller increments of time only thousands of year ago. 

The author favors this theory because it, as good theories should, provides possible answers to other mysteries as well.

We should come away from this study more intrigued by the awesome reasoning of Him who subjected us in frailty so that we may reside in hope, and with a renewed appreciation for the scope of the plan of salvation and the intricacies in its transaction.  We should now be more apt to engage the scriptures than to entertain science fiction (such as evolution), and able to more clearly see the dissimilar nature of different things.

Demanding a young earth is not the same as defending God as the creator of all things, and accepting an old earth is not the same as accepting the theory of evolution.   

Nor is looking at an old earth theory the same as looking back on the destruction of Sodom and Gomorra contrary to divine instruction; you will not become a pillar of salt for doing so. 

We are witnessing a dividing in the Church over the subject of the age of the earth because it is presented as a package with two separate subjects which do not share the same compartment.  What is traveling therein is a misunderstanding that has mistakenly joined together a dichotomy and presented it as a tenet of Christian faith.  This harms two groups.

The saints are doggedly herded into a camp with unstable walls and told to bar the doors against an enemy that doesn’t exist; despite what their common sense tells them.  This behavior of placing faith in something questionable out of a conjured fear that doubting it would destroy the word of God can lead Christians into other areas of dissonance.

Over time, they will begin to tread lightly on their faith from a fear that standing firm on it would subject it to stress whereby its weaknesses would be revealed.

The scientists who are attacked to the gospel will stop short of accepting Christ as savior and hear Him only as philosopher so long as they  believe they must abandon the reality He has created to accept Him in reality.

We are comforted to know that those who are saved cannot be lost, and those who will be saved cannot be disappointed, but we are all nonetheless subject to scandal in this life, or treatment by it that prevents us from reaching many of what otherwise would be our attainments.  To this: woe to him who willfully causes scandal and correction to him who by error causes men to stumble.

________________

 

Works Consulted:

Alexander Hislop, The Two Babylons, Third Edition (Loizeaux Brothers: 1916; 1943; 1959).

Boris Culik, Kiel, “Globicephala macrorhynchus Gray,” Whales & Dolphins, CMS, 2003 (accessed 2008). http://www.cms.int/reports/small_cetaceans/data/G_macrorhynchus/g_macrorhynchus.htm

G. H. Pember, Earth’s Earliest Ages, New Edition (Hodder Stoughton, 1876; Kregel Publications, 2005).

Phillip E. Johnson, Darwin On Trail, Second Edition (Inter-Varsity Press: 1993).

Phillip E. Johnson, Reason in the Balance: The Case Against Naturalism in Science, Law & Education (Inter-Varsity Press: 1995).

Clarence Larkin, Dispensational Truth: God’s Plan and Purpose in the Ages, Revised Edition (Rev. Clarence Larkin Est., 1918; Rev. Clarence Larkin Est., 1920).

Clarence Larkin, The Book of Revelation: A Study of The Last Prophetic Book of Holy Scripture (Erwin W. Moyer Co., 1919).

Clarence Larkin, Rightly Dividing The Word (Rev. Clarence Larkin Est.: 1920).

Clarence Larkin, The Spirit World (Rev. Clarence Larkin Est., 1921).

Merrell F. Unger, Biblical Demonology: A study of the Spiritual Forces at Work Today, (Scripture Press, 1963; Dregel Publications, 1994).

Merrell F. Unger, Unger’s Commentary on the Old Testament, (AMG Publishers: 1981; 2002).

Jonathan Wells, Icons of Evolution: Science or Myth? (Regency Publishing: 2000).

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Atlantis

 Atlanticus Awdawmonus

David Dansker

Published by TheNewsBeats.com

Copyright 2010, all rights reserved.

 

Introduction

In the Gap

Restoration of Earth

Race of Awdawms

Origin of Demons

Doctrine of Demons

Calling Out a People

Redemption of Satan

Cause of Strandings

Habeas Corpus

Afterword

 

Restoration of Earth

 

Instead of containing language describing the genesis of materials, the passage on the reorganization of the earth has the distinct tone of sorting out preexisting things.  In the first day, God turns a light on (Gen 1:2).  This is not the creation of the sun, or all the other stars, or even the creation of light itself.  It is the illumination of a planet which was shrouded in darkness bought into a resurrection day, and God called the darkness night, and the light day.

On the second day, God divided the waters to create the atmosphere which contains water in it and sometimes forms into clouds. Notice, of all the works in the six days this is the only one for which its end does not include the words “and God saw that it was good.” This may be because the Prince of the power of the air and his subordinate principalities, and the demons immediately, and in some case gradually, made the atmosphere their home (Eph 2:2; 6:12). 

On the third day, God gathered the waters on earth together in order for the dry land to appear, and not to be created.  Then, God commands that the seeds which already were “upon the earth” germinate and produce (Gen 2:11-13).

On the fourth day, the clouds break and the sunlight and moonlight can reach the earth.  When God says he “made” this happen, the word is not the same as the word “created” in verse one; it is an act of bringing something about, not creating things (cf baw-raw, H1254, to create; aw-saw, H6213, to do or make). 

God does not begin creating anything new until the fifth day where fish and fowls are created.  On the sixth day, God creates animals, and man.  Notice that all living creatures procreated immediately “after their kind,” and this is made very clear by the term being repeated five times.  There were no intermediate life forms.

This is only a brief description of the six days of restoration and creation, and it is from the perspective that earth was created earlier before this week of days.  The days of this week are literal twenty-four hour days, clearly identified by their components of mornings and evenings.  

Certainly, a reading of Genesis chapter one can easily produce the commonly held interpretation the earth was created in this week.  If that were not the case, then so many learned and reputable men would not have held the view.  Unfortunately, some of our learned men of today are unnecessarily beside themselves to devote study to what is germane to the subject.  

Of the contemporary arguments for a young earth, many articulate a defense aimed more at refuting Darwinian evolution then examining the text for variant readings.  Many are diverted to entering into another argument altogether over a popular theory in science which is by no means central to the examination, but the fear of it leads good men to see its efficacy looming so strong besides them that they are compelled to turn aside to address it. 

Consequently, a straw man receives too much attention, and Christians are admonished, at length, to accept a young earth explanation because it would make our lives less complicated, and because to consider an older earth would be tantamount to conceding too much valuable ground to the evolutionists.  From this concern, talks that are scheduled with provocative titles promising to explain why the earth looks so old spend little time on actually doing so, and degenerate into making contiguous all other Bible doctrines to a young earth,  and urging the door be bared against an old earth least evolution get its it foot in too and all the dominos fall. 

It is painful to witness some men of high stature so misapply their skills.  Fortunately, the bankrupt and easily discredited theory of evolution was not always so frightful to other men. 

In times past, other learned men in the faith did not see the earth’s creation in Genesis chapter one, verse two, nor feel threatened by scientists espousing naturalism.  The view that the earth was created before Genesis verse two is by no means a new one.  The interpretation is at least several hundred years old when dated by works from competent Bible expositors, and it appears to have been the view that was popular two centuries ago; in the first century church.  Further, a world that existed before this one, and was destroyed, may even be a fact that was known thousands of years ago by men inspired by God.     

Atlantis

 Atlanticus Awdawmonus

David Dansker

Published by TheNewsBeats.com

Copyright 2010, all rights reserved.

 

Introduction

In the Gap

Restoration of Earth

Race of Awdawms

Origin of Demons

Doctrine of Demons

Calling Out a People

Redemption of Satan

Cause of Strandings

Habeas Corpus

Afterword

 

In the Gap

 

Where the Bible is silent, we may speculate.  As long as that speculation does not contradict the Bible, and is consistent with the character of God and His plans and purposes for the ages; entertaining some speculations should not divide us.  There have been reputable and learned Christian expositors who have found silence between the first and second verses in Genesis chapter one.

The Genesis account that has been interpreted to be both an account of the creation of earth and the creation of man in short successive acts may only in fact be the restoration of earth and the creation of a new creature to inhabit it. 

Indeed, the first verse in the Bible identifies God as the creator, and when taken with the second verse we specifically learn that, in their respective beginnings, God created heaven and the earth, and he created man.  There is, however, something we are presented with in verse two that does not immediately follow verse one. 

When God sets about to create man we are at the same time presented with an earth in a condition that is uninhabitable.  Many have assumed that the account of earth’s condition changing from that point leading up to man’s creation was a part of the earth’s original creation process. 

Actually, the details associated with preparing the earth for habitation seem more consistent with a process of restoration rather than a process of creation.  The implication: the earth described in Genesis chapter one, verse two, is an earth which was created some time before in verse one, and it had become a desolation before being approached again in verse two:

In the beginning God created the heaven and the earth. (Gen 1:1)

And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters” (Gen 1:2).

The Bible tells us that “In the beginning God created the heaven and the earth” (Gen 1:1).  Elsewhere in scripture we also learn the earth was created to be inhabited, and that the process of its creation did not include a period where it lay as a formless desolation:

For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain [to-hoo, 8414, “without form” (Gen 1:2); a desolation], he formed it to be inhabited: I am the LORD ; and there is none else. (Isa 45:18; emphasis and Strongs added)

It does not comport with the intention of creating the earth to place it for an indeterminable amount of  time as a waste and ruin; as is described in the second verse in Genesis, chapter one:

And the earth was without form, and void [to-hoo, 8414, a desolation; bo-hoo, 922, an undistinguishable ruin]; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Gen 1:2; emphasis and Strongs added)

This is the condition of the earth when God approaches it, the Spirit of God moves upon the face to the waters, and begins His work on it.  The earth and the deep were all created in another separate act back in the beginning, and here the Lord is performing a different act; one of restoration.  This is why no details are provided as to the actual creation of land, or of water (an indispensable feature for earth to support life).