I hope you find the reflection relying on logic and observed evidence and building on extracted logics to assist us in further reflecting to uncover this marvelous treasure of the Creator's Design, identifying certain logical conclusions that we expect to see unfolding in the actual unfolding of this incredible design. The treasure of eternal life must not be merely mapped in a sacred book and left to personal interpretations with the slightest hint of hit or miss. We know that many intelligent thinkers and scholars have missed the treasure. In this section, I am going to highlight how I rely on only a few verses from the Jewish Torah to show the main points that parallel our reflections. I leave it to the individual researcher to further study the details while reflecting on their understanding related to our discussions. Please note that all my Biblical references will be taken from the American Standard Revised Bible. I leave it up to the reader to use their favorite Bible version, but most should be compatible.
The Jewish Torah offers an incredible document of the story of Creation. We will reflect on the story of the original parents, Adam and Eve, and focus on the following verses:
The LORD at first teaching the original parent is related to the closest essence to the Creator's desire and intention as expressed in Genesis 1: 28,
God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”
Commanding “Be fruitful and multiply, and fill the earth, and subdue it” highlights the vital intention of the Creator in the creation of the first parents, setting forth their primary purpose to conceive and populate the earth with siblings who abide by the Creator's Design. This directive was given in an environment where all essential needs for sustaining life were provided beforehand, illustrating a well-prepared earthly home. Furthermore, the act of creating only the original parents underscores another crucial characteristic of the Creator’s desire: all humans are related as siblings, tracing their ancestry back to the same original parents. This clarity in design emphasizes the expectation for mutual respect, cooperation, and just relationships among siblings. If the Creator had intended for greed, selfishness, competition, war, and harm to dominate human interactions, multiple original parents might have been created to foster such divisiveness.
Genesis 2: 16-17,
The LORD God gave man this order: “You are free to eat from any of the trees of the garden except the tree of knowledge of good and bad. From that tree you shall not eat; the moment you eat from it you are surely doomed to die.”
In addition to expressing an early desire for faithful siblings, the LORD also emphasized the importance of life as the greatest treasure and reward, one that can only be sustained by maintaining a connection with the Creator. This implies that humans must abide by the Creator’s requirements when exercising their freedom of choice, choosing wisely to remain connected to the Creator to avoid permanent death.
Here we see that the LORD indicated authority over life, including the power to shorten eternal life if the original parents chose a desire or gain contrary to the Creator's wishes. The choice presented involved a tree, used by the LORD as an analogy because food is essential for sustaining life, providing strength and vigor, and affecting our desires, emotions, and sensations. Food curbs hunger, emotional irritability, and provides visual stimulation and enjoyment through touch, smell, and taste, thereby requiring a decision. This decision involves weighing all the benefits, sensations, and mysterious curiosities the food may offer against the choice to abide by the Creator to sustain life.
Choosing a specific food as the first teaching example to practice the seriousness of choosing to abide by the LORD’s design is both wise and just. The garden, filled with attractive and satisfying food, makes the selection of a single fruit a just choice. This setup also provides a stark contrast, as the abundance of other foods in the garden highlights the incredible value of adhering to the Creator's Design compared to the limited gains offered by a mere one tree in a marvelous, expansive garden. Furthermore, this establishes the LORD as the authority over life itself, as disobedience results in death—a lesson explicitly communicated to the original parents.
Adam very profoundly understood the seriousness of the Creator’s order not to eat from the tree of knowledge. Adam and Eve clearly experienced, witnessed and understood the Creator’s wisdom and power first hand, thus would take the Creator’s commandment with the utmost seriousness. In Genesis 3: 2-3 Eve answered the cunning and serious confrontation with the serpent,
The woman answered the serpent: “We may eat of the fruit of the trees in the garden; it is only about the fruit of the tree in the middle of the garden that God said, “You shall not eat it or even touch it, lest you die.”
It is clear that Eve also understood the Creator’s order. However, the cunning serpent appears to achieve the first part of his goal of intimidating and deceiving Eve into disobeying the Creator’s order. Eve on the other hand, is opposite of the serpent in that she is not cunning and not intimidating. Eve cannot trick Adam her husband, who is her organ donor, flesh, bone, one flesh. I noticed that Eve did not even say any words of manipulation to Adam. As stated in Genesis 3: 6, “So, she took some of its fruit and ate it; and she also gave some to her husband, who was with her, and he ate it.”
I observed that Eve appeared to resist the serpent's manipulation longer than Adam resisted Eve’s offer to eat the forbidden fruit. This suggests that Eve did not intend to deceive or manipulate Adam; instead, she presented the fruit of disobedience openly, seeking his participation without resorting to trickery or false allurements. Aware of the grave consequences of her choice, which no loving spouse would willingly impose on their partner, Eve's act of offering the fruit to Adam was also an unmasked presentation of her altered state—marked by sorrow, pain, labor, and impending death. This could potentially lead to permanent separation from Adam, depending on his subsequent independent decision.
By presenting the fruit, Eve was in essence revealing her irreversible decision that carried dire repercussions, akin to a farewell to the abundance and proximity to the Creator they once enjoyed. She was about to enter a life of labor and mortality, conditions utterly incompatible with the eternal life shared with the Creator. Thus, Eve was acutely aware that her actions would sever her from the Creator, introducing a poignant layer to her interaction with Adam, laden with the gravity of existential change and the specter of death.
Recall that earlier in Genesis 2: 22-24, immediately upon seeing Eve, Adam uttered profound wisdom and that revealed depth of understanding and teaching of the Creator’s design,
Then the man said,
“At last this is bone of my bones, And flesh of my flesh; She shall be called ‘woman,’ Because she was taken out of man.”
For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.
Likewise, in this tragic situation Adam knows that his choice is an educational choice that will communicate deep and profound understanding of the Creator’s design to all generations. In this situation, Adam is teaching us the most profound lesson, so please pay close attention. Genesis 3: 6 states, “….she also gave some to her husband, who was with her, and he ate it.”
Adam, assuredly and without hesitation, made the decisive choice to disobey the Creator's directive, fully embracing the consequence of death. As the Creator clearly stated in Genesis 3: 17, “the moment you eat from it you are surely doomed to die.” Therefore, Adam understands that the consequence of his choice is death and the loss of all the happiness he experienced while living with the Creator.
Adam chose to disobey the Creator not out of eagerness or delight in the challenge, but as a sacrificial offering to honor the Creator’s primary desire for him and Eve to remain married and produce faithful offspring. His decision was compelled by the need to comply with the Creator's fundamental intention for their creation, which necessitated their unity to remain “One Flesh”. Eve's disobedience had severed her from the source of eternal life, making it impossible for her to continue in relationship with Adam if he remained in obedience, as life and death, like light and darkness, are inherently contradictory.
In this profound predicament, Adam's choice of death transcended mere punishment and became an ultimate sacrificial offering of himself, aligning his actions with the Creator’s Design despite the cost. This act of sacrifice was a profound gift to the Creator, who is deserving of such reverence. Adam and Eve, by this narrative, teach all generations that their choice to disobey was a deliberate sacrifice to uphold the Creator’s design for family and fidelity, despite the severe consequences of labor and mortality.
This point, though often misunderstood, is pivotal as it unlocks deep insights into the Creator’s design and the true purpose of life.
Adam had other options. He could have reiterated his commitment to the Creator over Eve, refusing the forbidden fruit. He could have attempted to intercede for Eve, asking for forgiveness from the Creator, preserving the divine command to, “Be fruitful and multiply, fill the earth, and subdue it” (Genesis 1:28).
Adam’s decision to forsake eternal happiness for a transient earthly existence—characterized by labor, suffering, and eventual physical and spiritual demise—underscores a deep commitment to the Creator's Design, even at the expense of ultimate sacrifice. This demonstrates a belief that adhering to the Creator’s plan, regardless of the personal cost, holds logical and enduring value beyond immediate pain and mortality.
The Creator's response to Adam and Eve's actions, while punitive, also acknowledged the depth of Adam's sacrifice. They were severed from the eternal life source, akin to branches cut from their sustaining tree. Yet, this severe separation also set the stage for the Creator to recognize and honor the profundity of Adam's choice—his willingness to align fully with divine intentions at the cost of his own immortal comfort. This act of ultimate obedience and sacrifice demanded a corresponding act of divine recognition and reciprocation.
In divine economy, justice and wisdom necessitate a fitting response to such profound human offerings. The sacrifice of personal life, as Adam demonstrated, calls for a gift of equal or greater value. The possibilities for such a reciprocation are limited: offering an animal falls short of the value of human life; substituting another human or a higher being does not equitably address the personal nature of Adam’s sacrifice, as these would involve innocent parties.
Thus, the only fitting response, as posited in our reflections, is for the Creator to offer Himself in sacrifice—a notion profound and unprecedented, yet aligned with the Creator’s capacity for boundless generosity, justice, and ultimate love. This sacrificial act would not only equalize the exchange but also transform it, creating a new covenant sealed by the mutual offering of life itself. The Creator’s death, followed by a resurrection, would affirm the undying nature of divine life and the sincerity of the Creator’s commitment to His creation, fulfilling all preconditions of the divine promise and redefining them in the light of fulfilled reality.
This act establishes a permanent spousal relationship, predicated on the 'till death do us part' principle, where the Creator’s self-sacrifice becomes the ultimate demonstration of spousal fidelity and love. This divine act of self-giving would not only meet justice's demands but would also elevate the Creator-human relationship to its pinnacle—a marriage of divine and mortal realms characterized by unconditional love and eternal commitment as stated, “I will betroth you to Me forever” (Hosea 2: 19). Likewise also as stated, “I gave you my solemn oath and entered into a covenant with you, declares the Sovereign Lord, and you became mine.” (Ezekiel 16: 8).
However, as logically articulated in the Torah and consistent with the principles of justice, once one of the spouses passes away, the covenant is deemed complete and fully fulfilled. The surviving spouse is then free, and even encouraged by the Torah, to enter into a new covenant by marrying again. This directive supports the continuation of life and the opportunity for renewed companionship, reflecting the enduring and adaptive nature of divine guidance as stated, “And who is the man that is betrothed to a woman...he might die in the battle and another man would marry her .” (Deuteronomy 20:7). As the death of one spouse fulfills the promise and covenant, it provides assurance that the Creator’s pledge to overcome the capital death for the Sibling Spouse will be fulfilled through the Creator's own death. This act completes the promise and absolves the faithful spouse from the permanent death obligation. Consequently, the Creator’s desire to gift the faithful sibling, descending from the original parent who abided by the Creator, with eternal life necessitates the formation of a new spousal relationship, grounded in the fulfillment and completion of the promise. Therefore, the Messiah, embodying the Creator, must die to satisfy this obligation and, being the source of eternal Life, must rise again. This does not imply that the Creator’s pledge to remain betrothed to the original faithful spouse is terminated forever; rather, it is seen as fulfilled, celebrated, and renewed, thereby necessitating the establishment of a new spousal relationship that adheres to the Creator’s source of eternal life to inherit eternal life.
Overcoming the capital punishment of permanent death represents the ultimate hope and aspiration not only for the original parent but also for every faithful sibling who has upheld the pre-requirements in anticipation of the redemption of this profound debt. This longing extends beyond the faithful deceased, who yearn to reconnect with the everlasting source of Life, to every soul around the globe seeking to conquer death. This is the paramount reward conceivable. The Messiah, Jesus Christ, accomplished this not merely as a human—for no human alone can vanquish the capital death—nor as the greatest or most holy human prophet, nor through any form of human suffering, nor through the sacrifices of animals, birds, or plants, nor even by any higher celestial being like an archangel endowed with holiness and free will. Only the Creator, the author of Life, could achieve this. Thus, as Christians assert, Christ must indeed be the Creator who, through a miraculous and seemingly implausible Design, died and was resurrected, thereby consummating the sublime promise and rightfully fulfilling the original spousal covenant 'till death do us part.' This act inaugurated a renewed and life-imbued spousal relationship, alive with the Creator's eternal vitality. Now, the requirements to persist in homage, worship, and sacrifice continue, but in a new form, energized and actualized by the living sacrifice of the eternally living Creator—not merely symbolically as in past animal sacrifices, but as a present, realized fact.
I have confined this discussion to a few verses from the Old Testament, as the future unfolding of the design to conquer capital death can be discerned clearly through logic and observed evidence, even by the early verses in Genesis concerning the disobedience of the original parents. I invite the reader to continue using the logical frameworks we've established, adhering to the principles of justice and freedom of choice, to critically evaluate other interpretations or religious doctrines that might fall short in providing sufficient logical resolution. Moreover, I encourage a thorough study of the entire Torah to decipher the clues left by the Creator about the anticipated fulfillment of this divine promise. Note that while the Creator has laid out this Design, it necessitates His sacrificial death—not as a suicide, for that would not suffice—but as a true sacrifice, necessitating the free choice of those who would enact this demise. I also urge readers to explore the New Testament to observe how these details were actualized, paying close attention to the principles of logic, observed evidence, justice, and freedom of choice in the execution of the Creator’s Design. Furthermore, observe how the preconditions, once mere symbolic placeholders, are validated and invigorated by the real sacrifice of Christ, the Messiah, who must be the Creator, thereby infusing eternal Life into the newly fulfilled and energized stipulations. Remember, while justice and freedom of choice are upheld, the final judgment of who will receive eternal Life rests with the Creator post-mortem.
If they aim to rob, steal, harm, deceive, abuse, hurt, or kill you, first reason with them on a greater treasure to sojourn together!