Towards, unto, into and in Theos

At the present time, especially in the social media world, the word manifestation is used to describe an almost mystical process whereby one imagines a highly desirable outcome and, by dint of intense self-conviction that such an outcome will come to pass, the said objective magically occurs.

However, the term manifestation is used in scripture and the concept is present in a number of synonyms such as reveal/revelation; appear(ance); show; see and perhaps by implication demonstration.

The greek word translated manifestation is phanerosis (φανερωσις) which occurs in only two places:

But the manifestation of the spirit is given to every man to profit withal. (1 Cor.12.7)

But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of Theos deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of Theos. (2 Cor.4.2)

Manifestation takes the form of works demonstrating a motivating power determining those outcomes. In the first passage it is the spirit and in the second it is the word. As we have already seen, Theos is both of these things, he is the mind that was there in the beginning and he is the utterance of that mind that followed. As such, the motivating power that leads to these works, as it did in Genesis 1, is Theos himself. Thus, the mind then the word then the substantive creation. As in Genesis 1 and 2 so it is with all things that are created by spirit and by word, they bear the image of that which has created them. Because the mind, and then the word, goes forth to create, the mind directing this process can be seen reflected in the creation. Thus at the conclusion of the creation it is looked upon by ‘elohym and seen to be very good because it is reflective of himself in much the same way as when Yahweh was going to pass by Mosheh and call his name he told him,

I will make all my goodness pass before thee, and I will call the name of Yahweh before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. (Ex.33.19)

Yahweh’s goodness, glory, way, name are synonymous with who he is and will be, so the creation bears the image of his goodness. It is like the kaporeth, there is a relationship between creator and created that forms an image of reflection in the other, by mind (spirit) and by speech.

The verb related to φανερωσις is phanero-o (φανεροω) and occurs in two fascinating passages:

I have manifested thy name unto the men which thou gave me out of the kosmos: thine they were, and thou gave them me; and they have kept thy word. Now they have known that all things whatsoever thou have given me are of thee. For I have given unto them the words which thou gave me; and they have received them, and have known surely that I came out from thee, and they have believed that thou did send me. (Iohannes.17.6-8)

Manifestation and name are linked here. Iesous has manifested that name that we saw revealed in Exodus. He is able to be that manifestation of the name of Yahweh, to show Yahweh to his disciples, because he, first, received that spirit and that word and was obedient to it. It is manifested to them inasmuch as he has spoken to them, they have received his words and been obedient to them and by so doing have known that he came forth from Theos.

and:

But if I tarry long, that thou may know how thou ought to behave thyself in the house of Theos, which is the ekklesia of the living Theos, the pillar and ground of the truth. And confessedly great is the mystery of eusebeia (ευσεβεια – translated ‘godliness’): who was manifest in flesh, justified in spirit, seen of angels, preached unto the nations, believed on in the kosmos, received up into glory. (1 Tim.3.15,16)

Rather like in the revelation of the meaning of Yahweh’s name in Ex.3.14 the term ‘who’ is used to describe the medium through which Yahweh will come to be. Here he is seen as being in flesh but made righteous in spirit and, having been raised up and witnessed to by angels and apostles, believed on and ascended to heaven from whence he will appear again. This is a moral revelation of Theos in a man, by spirit, by word which caused the creation of the visible by the invisible. Similarly it is necessary that those who believe into that name, that process or journey of creative manifestation, must do the same, which is their behaviour in the house of Theos, the ekklesia. This phenomenon is, furthermore, to be confessed. The word for confess is taken from two greek words ‘same’ and ‘speech’ so to confess is to use the same speech. Again we have another allusion to the pattern of the kaporeth. Confession is to reflect the manifestation of the word and is manifestation in and of itself.

The first thing about manifestation is that it is the revelation of that which is hidden:

For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. if any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. (Markos 4.22-24)

Theos is himself hidden as it says in Proverbs:

It is the glory of ‘elohym to conceal a word: but the honour of kings is to search out a word. (Proverbs 25.2)

and:

But is now made manifest by the appearance of our Saviour Iesous Anointed, who has abolished death, and has brought life and immortality to light through the euangelion (ευαγγελιον – translated poorly ‘gospel’): (2 Tim.1.10)

The euangelion was a message that previously was hidden but has now become evident through the preaching of that message in him and his disciples and the hearing and obedience of the faithful. That euangelion is the message of the manifestation of Theos in his son on the earth. It is a message that will only be heard by those who are diligent to hear that message and to seek it out.

Creation, both of the physical and substantive heavens and earth and the time periods that emerged from the beginning of his will with man, is also a critical pattern of manifestation. As we have seen above, the invisible spirit, who is Theos/’el, is the energetic impulse that is the prerequisite for the existence of the substance of creation.

Because that which may be known of Theos is manifest in them; for Theos has showed it unto them. For the invisible things of him from the creation of the kosmos are clearly seen, being understood by the things that are made, even his aionian (age-lasting) power and Theiotes (translated godhead); so that they are without excuse: (Romans 1.19,20)

This can be seen as creative language being used to describe the creation of Israel as a people unto Theos. His name, his commandments were revealed to them, they saw the substantive outcomes of that creative work and yet remained disobedient.

Through faith (belief) we understand that the ages were framed by a word of Theos, so that things which are seen were not made of things which do appear. (Hebrews 11.3)

The things that are manifest, and seen, are made by that (i.e. the word) which is unseen. This unseen word is the creative force behind the obedient belief which is shown by the many faithful people named in the rest of Hebrews 11.

This creative spirit, manifested by angels (are they not all ministering spirits? – Hebrews 1.14) was in evidence at the appearance of the son of Theos in the run up to, and the unfolding of, his birth (or creation). Furthermore they were in evidence ministering to him throughout his life and the unfolding of the appearance of the likeness of Theos in flesh. They were especially in evidence at his resurrection and, particularly, at the witnessing of the empty tomb, as we saw in 1 Tim.3.16.

But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Ioseph, thou son of Dabid, fear not to take unto thee Mariam thy wife: for that which is conceived in her is of holy spirit. And she shall bring forth a son, and thou shall call his name Iesous: for he shall save his people from their sins. (Math.1.20,21)

Critically here, as with Mosheh at Horeb, the manifestation of the angel is the precursor to the revelation of the name. Here, the name that will overtake the name of Yahweh in preeminence in the New Testament, is Iesous’ name. This is the New Testament equivalent to the name Yehoshua’ (the son of Nun, Mosheh’s minister who led the people into the land). Meaning ‘he shall save’, the question that requires answering is, who is the ‘he’. In the name of Yehoshua’ in Hebrew (יהושע) we can see that the first three letters are the same as the first three letters in Yahweh’s name (יהוה) so the answer to the question, who is ‘he’? is Yahweh. It is the appearance/manifestation of Yahweh’s name in Iesous that shall save his people from their sins.

This appearance that will forgive sins is seen on more than one occasion. Iesous has already, in the prayer in Iohannes 17, stated that he has manifested the name of the father to the disciples, just before his final suffering and death. This first manifestation was accomplished by him becoming Theos in their midst, by him embodying the word, made flesh, offering them the teaching that is an outcome of such complete immersion in spirit, and performing demonstrative signs and wonders depicting that authority which came from above.

This beginning of signs did Iesous in Kana of Galilaias, and manifested forth his glory; and his disciples believed into/unto (εις) him. (Ioh.2.11)

Note here the use of ‘into/unto’ (like ‘el in the Old Testament) to describe the believing response of the disciples. Also we have the creative ‘beginning’ which we can see as the commencement not just of a creative process but also of a journey. Of course this is the first appearance/manifestation of Theos in Anointed, it found its first completion at his death after which a second appearance/manifestation occurred in the resurrected Lord.

After that he appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue: neither believed they them. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. (Markos 16.12-14)

Again we see journeying occurring here but they are not able to perceive his second manifestation, that is his post-resurrectional manifestation, until their ears and eyes are opened by his words.

Beloved, now are we the sons of Theos, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is…And ye know that he was manifested to take away our sins; and in him is no sin. (1 Ioh.3.2,5)

Iesous’ third manifestation is the appearance at the outset of the age, the sabbath of rest, when those who have believed into him will be with him and will be like him. Then their sins will be utterly forgiven (taken away) and there will be no sin in them as there is none in him.

His (that is Theos declared and depicted in him) first appearance was the overcoming of the flesh in him by the overwhelming influence of spirit. This new creation was revealed in his second (resurrectional) appearance. His third appearance is yet to come and will see the appearance of those believers with (and in) him, becoming part of the new creation. At the end of that age there is no need for manifestation to occur as Theos will be all and in all. There will be no need for representation in others as it will be a creation of one Yahweh and all in that name.

So, manifestation is revelation which is seen by others. When that person is demonstrating, in this case, Yahweh, they become him to others who, seeing him, will respond. It is seen in the figure of the kaporeth. Firstly, a reciprocal relationship creates a similarity between the two kerubym. The one creates the other in his image, the other, having reflected and reciprocated, is seen by onlookers as such and they are able to engage in such a relationship. This process of transformation of image to image to image creates the likeness of Yahweh in all who listen (metaphorically look on the appearance of his agent) until there is only Yahweh in all. At such a point when a man is born of Theos, becomes his image, and there is no fault in him, is it clear that his sin is taken away. This need for representation is over at the end of the sabbath of rest when Theos is all and in all, when the name of Yahweh is one, when it is described as Yahweh shamah (is there) and there is no other, other than he.