Christ calls Cain to virtue, but Cain desires it not. For Cain, virtue is a yoke even less bearable than the yoke of self-love. Cain desires filth. Cain loves filth, and he hates himself for loving filth. Christ says: love one another, and ye have loved the Father. But can Cain love the very one who condemns him for what he cannot help but love? And Cain thinks: the internal battle is between Lupus and Agnus, between wolf and lamb. But the Spirit teaches inwardly: there is no struggle between flesh and spirit, for the covenant between YHWH and Father Cain availeth much. May the Father of lights have mercy upon Cain, whose eyes have let in much darkness.
In the fifth chapter of Jeremiah, the prophet has already spoken of the events passing before our eyes today. In verse 7, he reveals the tripartite unfolding of history.
1) “Wherefore a lion out of the forest shall slay them…” Holy scripture speaks consistently of the lion as possessing a twofold nature: the lion is both the Messiah, the Anointed (the lion of Judah) and the Satan, the Accuser (who walketh about as a roaring lion). In both senses, we can affirm that the son of Adam is destroyed by the ravenous lion. First, uncorrupted Adamic nature (represented by First Adam) is corrupted by the lion-cum-serpent in Eden, ravenous for meaningless destruction. Yet 4,000 years later, corrupted Adamic nature (represented by Second Adam) is reclaimed by the lion-cum-lamb, ravenous to fulfill his Father’s will, on Golgotha.
2) “…and a wolf of the evenings shall spoil them…” Yet when the Messiah redeems adamic flesh, he redeems only Adamic, and not Cainite humanity. (Please see our teachings regarding the Cainite covenant, found elsewhere in this journal.) After the lion’s twofold work is finished during this life (i.e., the ordination of both fall and redemption, carried out by YHWH’s two obedient lions), Cainite humanity yet remains, under the determination of Lupus–the wolf. Indeed, during the day Adamic humanity displays its redeemed nature, like the Nicodemus who appeals to the law to justify the savior before the Sanhedrin (John 7:50-51), using its wiles to fulfill all righteousness. Yet during the night, Adamic humanity reverts ineluctably to its lupine nature, like the other Nicodemus, who comes to the savior under the cover of night, that very time when “man loves darkness rather than light, because his deeds are evil” (John 3:19).
3) “…and a leopard shall watch over their cities.” As we’ve seen, scripture has clearly interpreted itself for us in the case of lion and wolf. Yet the meaning of the leopard remains elusive, even to the spiritual reader. (Let the wise reader interpret subtly!) In the book of Isaiah, we are told of three pairs: the lion who lies with the lamb (referring to the peaceful, if strained, coexistence of christos and cain within redeemed humanity); the lion who lies with the fat calf (referring to the congress of the Satan with human communities of unparalleled economic prosperity) ; and the leopard who lies with the young male goat. Much work remains for subtle hearers of the Word to rightly divide this word of truth! We know that the young male goat is primarily used, by the author of scripture, to refer to a peace offering made by an offender to the offended (See esp. Gen 27:9; Gen 38:17-23; Judg 6:19; Judg 13:15-19; Judg 15:1; 1 Sam 10:3; 1 Sam 16:20). But what is the spiritual meaning of this peace offering? Why would the leopard lay down with it? And who is the leopard who comes after the lion and wolf, to “watch over [our] cities”?
Will no one be found worthy to open this scroll and look? (Rev 5:1-5)
(We kindly entreat our readers to help us in rightly dividing this word.)