Much is made of Biblical numerology, and not without reason; the numbers 3, 7, 12 and 40 seem to recur with purpose and regularity throughout the Scriptures. I would argue, however, that one cannot understand the Bible and the God who caused it to be written without an appreciation for the number 2. Let me explain.
The first thing you notice about the Bible is its inherent redundancy. It seems as though God does everything twice! Look. Old testament, new testament; two. These equate with the two covenants, first with Abraham, then with Jesus. Two temples, the one made of stone, then the flesh and bones of Jesus. Each sacrament has its own prior adumbrations as well, first the water of the Red Sea, which points to baptism, and then the Passover lamb, which finds its perfection in the Cross and the Eucharist. Even the bad stuff seems to have a precursor, with the destruction of the temple and deportation of the Jews, a foretaste of the final judgment of humanity.
In each case we see the same pattern. There is an imperfect, temporary, physical presentation, which presages a later, perfect, permanent, spiritual reality. It is as if God wants to prepare us for the latter, so that we might have both warning and hope, and be thoroughly prepared. Two. Twice. As Joseph says in Genesis 41:32, “The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon.”
Then, within the words of the Bible itself, we find Hebrew poetry. It is characterized not by rhyme, but by repetition, or parallelism. Being the only form of poetry that translates without loss, we find that God always says things twice. Two, again. Whether it be warning or promise, God wants us to know that the matter has been firmly decided, and he will do it soon.
The bilateral symmetry of the cosmos is further demonstrated when we leave the form of the Scriptures and start to dwell upon the theology they reveal. There is the kingdom of God, and there is creation. Spiritual and physical. There are two actors, God and man. God and man are doing swell at the beginning, but are soon at enmity. Man has two problems: God’s mad at him, and he’s mad at God. This produces two moral dilemmas on man’s part: guilt and powerlessness. These two problems lead in turn to two judgments, the first over sin on Good Friday, and the second over fruitlessness at the end of time, as per Matthew 25 and Revelation 20. God’s solutions, needless to say, are also two in number: the aforementioned Good Friday and Pentecost. For God’s enmity with man and our resultant guilt we have the death of the sinless Son of God, to cover our sins with his blood, and place us, legally, in his position of rectitude. Having thus been justified from God’s perspective, we also need ministry from our perspective. To eradicate the enmity we feel toward God, we need an infusion from without. This is the role of the Holy Spirit, who comes in and fills the void left when our spirit was attenuated in the Fall. Although we can’t take credit for this new life, it is nevertheless up to us to cease striving and rebelling, and to let the Spirit have his way with us, that our behavior might conform to and reflect our legal status. We have been placed in Christ forensically, but Christ is to be placed in us effectually as well.
Two solutions, and guess what, two sacraments. Just as we are justified once, so are we to celebrate that fact through the one baptism commanded by Christ. And here we see the desirability of child baptism, for what is it except for the celebration of something done for us by another, with no agency or effort on our part? Just as an infant child is incapable of willful effort one way or the other, and may even be asleep, he stands justified by the act of Christ’s death on the cross 2,000 years ago. Just as that action is perfect and needs no repetition, so too our baptism is a one-time act that need not and should never be repeated. Then, what of our powerlessness? Even the greatest of saints knows the experience of needing a new infusion of power from above. As the Scriptures record, the apostles themselves were “filled with the Holy Spirit” time and again. So for the on-going drama of life, we need a sacrament that is repeatable, and which corresponds with our constant need of divine help. Thus, communion is a request that the Spirit of Jesus dwell within us, no less than the bread and wine do, in a literal, deliberate sense. Two actors, two problems, two solutions, and two sacraments, two points of contact with divine power. Here’s a graphic representation of my point:
| Moral Actor | Problem | Judgment | Solution | Christ’s Role | Sacrament |
| God | Enmity with Man | On Sin | Death on the Cross | Savior | Baptism |
| Man | Enmity with God | On Fruitlessness | Pentecost | Lord | Eucharist / Confirmation |
So what can we conclude from all this? Both theoretical lessons and practical applications. Regarding theory, I would, of course, make two points. First, God is a God of simplicity. He suits his solutions to the situation with an elegant economy that suggests his only goal is to reach us and help us succeed. Secondly, we should beware of any belief or practice that stands alone. If there is not a spiritual, perfect counterpart to our thought or action, we should be warned that we might in fact be infatuated with a prior, physical, transitory adumbration, and not the perfect, final, permanent reality. This is why God saw fit to destroy the Jewish temple after the body of Christ had rendered it obsolete and a snare.
In terms of practical application, I would invoke the cliché that says there are only two kinds of people in the world. How so? There are two thieves crucified with Jesus! They represent the only two responses that the death and life of Jesus can command. The first is flippant and incredulous, “Aren’t you the Christ? Save yourself and us!” He personifies those in every age who hear the Gospel and choose to reserve the right to determine moral authority unto themselves. The second is the first man’s opposite in every way. “Don’t you fear God, since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong. Jesus, remember me when you come into your kingdom.” This man is honest about himself, and believing regarding Jesus. He has ceded his role as moral arbiter, and has in fact repudiated that right. Between the two men, we have the sum total of human response to the Gospel. The computer age has shown that the most effective and efficient way to compute, store and transmit data is through the use of bits; ones or zeros. Either positive or nothing. There or not there. Analogue is fine for wrist watches and home audio, but when it comes down to ultimate reliability and parsimony, we are squarely in the digital age. As with information, so with theology. As Jesus says, you’re either for or against him, there’s no third way. The question is not whether or not you’re a thief; any religion can tell you that you are. The question is which thief are you?
So don’t make things more complicated than they really are, and never accuse God of not telling you what’s coming and what’s really important! He’s done it all, if we’re simple enough to count to two.
Event 1 Event 2
Old Covenant – Genesis 15 New Covenant – Mt 26 etc.
Law Grace
Passover Lamb Jesus
Red Sea Baptism
Jonah in fish 3 days Jesus in Earth 3 days
Circumcision to enter promised land Repentance to enter KOG
Babel to confuse speech Tongues to restore communication
Elijah John the Baptist
Israel Church
Noah and a promise- Genesis 8:21 Isaiah 54:9 and a promise
Manna Feeding of the multitudes
