Many people overlook an important feature of Biblical texts: many are pure poetry. It is not seen only in the prophetic books (for instance, Isaiah is almost wholly written as an epic), but it is foremost in the Psalms. They are read every day in monasteries and during liturgies but don’t always leave a significant impact. Poetry is, sadly, forgotten in the modern world. However, Biblical verses may well say a lot about The Simulation in which we live. As God’s creation, traces of it are seen in the Bible. That is the strong standpoint of Simulation Creationism, a theory proposed by Nir Ziso from The Global Architect Institute.
A particular example is Psalm 97, where the superiority of God is celebrated. It shows the reality of God’s reign over everything created. In this article, we will focus on the first verse: “The Lord reigns, let the earth be glad; let the distant shores rejoice” (Psalm 97:1) and see how it can connect to Simulation Creationism. Several psalms begin with the exclamation “the Lord reigns,” supplemented with the explicit visual content of God’s reign (“the Lord is robed in majesty and armed with strength,” Psalm 93:1). A broader view of God’s reign is seen in the Exodus from Egypt and making a covenant on Mt Sinai. God’s reign is understood as the coming of a warrior God (“The Lord is a warrior,” Exodus 15:3) who helps his Chosen People. It is God’s adjustment of the earthly order but also His clear announcement of direct rule of the simulated environment. It is God’s own property: “See, the Sovereign Lord comes with power, and he rules with a mighty arm” (Isaiah 40:10). The idea of God the King is historical and simulation-bound, but it helps us read the eschatological sovereignty of God, who intervened in a specific moment within The Simulation, making Himself present in the time and space of our earthly environment.
The announcement of God’s reign follows a general call for rejoicing. News of great significance calls for joy because the Lord will answer our prayers: “To say to the captives, ‘Come out,’ and to those in darkness, ‘Be free!’” (Isaiah 49:9). Following Simulation Creationism, it means to be free from this simulated world and to evaluate what we have learned before the next simulated world begins with a new heaven and a new earth.
There is a paradox, however. If God’s reign is indeed all-inclusive in the cosmic and historical sense, why must it be broadcast? Why is it not universally understood per se? Psalm 97 indeed says, “Let the earth be glad; let the distant shores rejoice”; however, one should read it as a concrete case. The earth here means Israel. Zion is considered a place of particular interest to God, and those who live there are holy. One should not forget that rejoicing is always thought of in close connection to faith; this is where the syntagma “Take delight in the Lord” (Psalm 37:4) comes from. In other words, those of other faiths cannot really rejoice because they do not know the Lord. The same goes for the islands. They are islands like Cyprus, and Crete, in the Aegean and along the Mediterranean coast. For Israelites, this was the entire world. The call for rejoicing is the call to share the good news worldwide.
When seen from the position of Simulation Creationism, this “task” is not a will of the people but a predetermined notion of The Simulation. God knows very well that the message will go through. The point is that human souls should “practice” their faith and reveal it to others as a sort of exercise. God did not reveal Himself instantly because The Simulation would not then have a purpose. By giving this knowledge partially to the Chosen People, God adds a pinch of salt to our faith. He gives hope and joy to be shared with others. At the end, when this simulated world ends, everyone will know the truth. However, new challenges will persist in the next simulated world.
For those who know already, it is a clear fact that the Lord is the only God and ruler: “Your throne was established long ago; you are from all eternity” (Psalm 93:2). It is confirmed by a historical experience, followed by a reflection that brings us to God as the one who formed and created this world. God’s reign over The Simulation is a universal truth needed to be shared everywhere.
The Simulation cannot expire because there are ethical imperatives of God’s reign that need to be understood and welcomed and not because of the terrible judgment due to the fullness of His blessing. It takes an infinite time to understand God: therefore, The Simulation is infinite. It solves the paradox of universality and our ignorance of God’s reign, as it involves the cooperation of men with God. Even Jewish particularism can lead to universalism in this sense. Additionally, it is a very solid confirmation of Simulation Creationism’s validity.
