GGJ01-160

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Main Page The great Gospel of John Volume 1 GGJ01-160 Chapter


Chapter 160 - The fourth day of creation

160,1. Which way do you read Genesis? Is it not written thus: “And God said, let there be lights in the firmament of the Heaven to divide the day from the night. And let them be for signs and for seasons, and for days, and years. And let them be for lights in the firmament of the Heaven to give light upon the Earth. And it was so. And God made 2 great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also. And God set them in the firmament of the Heaven to give light upon the Earth, and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. And the evening and the morning were the fourth day”.

160,2. See, this is what it says about the creation of the fourth day, which according to Genesis causes the fourth day.

160,3. If you illumine this matter a little with even your intellectual power then the crassest nonsense must strike your eyes at first glance, if you take the wording as its meaning.

160,4. According to Genesis, God created the light already on the first day. And out of the evening and morning became the first day. Tell Me, what kind of light was this that adequately effected day and night for 3 days? On the fourth day God again said: ‘Let there be lights in Heaven’. The question is: what kind of lights that should divide day and night? Did not the light created on the first day affect this for 3 days? Why on the fourth day more lights for the same effect? On top of that there is talk of only ‘lights’, but not the slightest mention of a moon and sun. These lights furthermore also affect signs. What signs? Finally seasons. Which ones? And days and years. What days and years? Is night nothing? Does not night count the same as day?

160,5. And on top of that the Earth is spherical and always has day on one side and night on the other. According to the revolving of the Earth from evening to morning (west to east) around its own axis, there will always be day where the lands find themselves in the sun, or more precisely, where the steady turning of the Earth pushes the Earth under the sun as it were.

160,6. If therefore indisputably the natural day of the Earth is brought about by its peculiar movement, where the sun does nothing other than shine at one point, effecting day through its light wherever its light penetrates, and therefore cannot and does not want to rule the day thereby. The question is: how should Moses have meant sun and moon by his lights? And had he meant the natural sun and the natural moon, then for greater clarification of his revelation to mankind he would have named these two lights, since all men in Moses’ time already were able to name these two spheres.

160,7. Besides this, Moses speaks of a firmament in Heaven which in the natural outer space exists nowhere in actuality, in that sun, moon and all stars as well as this Earth float freely in the ether, restricted nowhere, maintained in their purposeful position through the law laid within them, having free movement without attachment to any heavenly firmament.

160,8. Because there is only one firmament in infinite and free space, and this is the will of God, through which the former is filled with an unchangeable law throughout.

160,9. If that which to your eyes appears as an immensely spread-out blue vault, with the sun, moon and stars somehow fastened to same, how could they move and in the case of the familiar planets, continually change their positions?

160,10. The other stars, which you call fixed, appear of course as if attached to some kind of firmament, but this is not so. They only are removed so far from the Earth and their tracks so extended that often they hardly cover these in several hundreds of thousand years, and for this reason their movements are not perceived throughout even a hundred human life-times. And that is the reason they appear to you as all but fixed. But in reality it is otherwise and there is to be found no so-called firmament throughout infinite space.

160,11. The firmament which Moses means is the firm will within the divine order, gone forth from the right understanding and love, which is the blessed soil of life. Since such will can however only go forth from the fertile fullness of the true divine love in man's heart, just as this goes forth from the heavenly light which God had poured out in man when dividing the latter’s inner darkness into evening and morning, just so the Heaven within man is this right love and the right insight and the right intellect, which manifest as a living faith. And the firm will within the divine order is the firmament of Heaven in man. And into such firmament – if this is in accordance with the love-will of God and the right order – God puts now lights out of the Heaven of Heavens, which is the right Father love in God’s heart. And the lights then light up the will, raising it to the insight of the angels of the Heaven of Heavens, and therewith raise the created man to the uncreated one, who had transformed himself, as a child of God, through his own free will within the divine order.

Main Page The great Gospel of John Volume 1 GGJ01-160 Chapter