Towards, unto, into and in Theos

It is worth considering the phenomenon of faith and works. Works are a demonstration or manifestation of belief. As we saw in the previous post, the energetic impulse of the spirit leads to the substantive creative outcome of such a mind. It is the same with faith (or belief) and works. Belief is the outcome of receiving of the mind of Theos, expressed in his utterances, and agreeing with said speech. This is the energetic impulse that leads to words and actions that are compatible with the belief possessed by the mind. A significant part of belief is to look at the future, that is the destination of the journey. The reason being that the manifestation of Theos in Anointed is yet to come (in the sabbath of rest), never mind the fulfilment of the name at the dawning of the new week. As such it is often the case that these works depict the substance of that future. They can depict the journey to that future also, as often the narrative of the path is often the narrative of the journey’s end, such as in the primary theme of the covenant between Yahweh and ‘Abraham – the cutting off of the flesh. (Genesis 17)

I have called this behaviour anticipatory manifestation which, although not a scriptural phrase, describes how works (acts of manifestation) can be anticipatory in meaning.

Having already mentioned the covenant of circumcision between ‘elohym and ‘Abraham it is probably wise to consider this and its New Testament equivalent sign, baptism in water.

As we have already discussed, a covenant is an agreement between two parties. In this case between Yahweh and ‘Abram (and from Genesis 17.5, following his name change, ‘Abraham). The agreement which he makes with ‘Abraham in Genesis 17 is:

And I will establish my covenant between me and thee and thy seed after thee in their generations for an ‘olam covenant, to be for ‘elohym to thee, and to thy seed after thee. And I will give to thee, and to thy seed after thee, the land wherein thou are a stranger, all the land of Kana’an, for an ‘olam possession; and I will be to them for ‘elohym. (Genesis 17.7,8)

Apart from the large number of occurrences of the truncated ‘to’ (ל) in evidence here, there are a number of strong connections with Mosheh and the revelation of the name. In Exodus 33.11 it implies Mosheh is a friend of ‘elohym as he speaks to him face to face as a man speaks unto his friend, rather like in the kaporeth where the kerubym were positioned opposite one another as a man unto his brother. This reciprocal manifestational relationship is key to the covenant given to Mosheh for the sake of the people. Similarly in 2 Chronicles 20.7, which is then referred to in Iakobos 2.23, ‘Abraham is called the friend of ‘elohym. Admittedly, the terms are different – In Exodus 33 it is a word meaning someone close like a neighbour and in 2 Chronicles 20 it is a beloved but the two terms come together in the New Testament in Loukas 15.9 where the woman who finds her coin and gathers together her friends and neighbours. Perhaps, though, the strongest link is in the commandment which Iesous says comes second only to the first, great commandment (you shall love the Lord your Theos…) – You shall love your neighbour as yourself (Leviticus 19.18). Perhaps this helps us to understand exactly what it is to love your neighbour as yourself. If Yahweh loves ‘Abraham and is a neighbour to Mosheh and is engaged in a face to face relationship with both then he is showing us what it is to love your neighbour. That is, to manifest Yahweh to him.

Furthermore, we may also consider the similarity of making covenant with Mosheh and with ‘Abraham. In both cases the covenant is first made with, and kept by, Mosheh/’Abraham but the making of the covenant is, by them, extended to a people. This, of course, anticipates the making of a covenant with, and the keeping of said covenant by, Iesous being, as it is, a forerunner of the extension of that covenant to the people created by his work.

So, what is the covenant made with ‘Abraham? If a covenant is an agreement between two parties and we can see that, in the pattern of the kaporeth, which sat atop the ark of the covenant, then those two parties are reflective of one another, we should think that the two parties would be joined together around the same principles. That is, if I am making an agreement concerning one subject I might expect the reciprocation to be of a similar nature. In this case the covenant centres around the keeping of it by circumcision. If ‘Abraham is expected to keep the covenant by the act of circumcision upon himself and the males of his household we might expect that what is being delivered to him is also concerning the cutting off of the flesh. And so it is, for what Yahweh is offering him is a journey by which he will occasion the removal of the flesh. It is a journey unto him, who is the antithesis of flesh, that is spirit.

The promises to ‘Abraham revolve around a series of promises set in the context of a journey.

Now Yahweh said unto ‘Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shall be a blessing: And I will bless them that bless thee, and curse him that curses thee: and in thee shall all families of the earth be blessed. (Genesis 12.1-3)

He is asked to take a journey away from his natural family unto a land that Yahweh will reveal/manifest to him. The outcome of this journey will be a nation created out of him, his name becoming a blessing and all nations of the earth being blessed on account of him. As with Mosheh there is a journey of geography and a journey of reciprocal speech. The former is caused by the latter.

After having left the land of his birth, Ur, and his father’s house, in Haran, he comes into the land.

And Yahweh appeared unto ‘Abram, and said, To thy seed will I give this land: and there builded he an altar to Yahweh, who appeared unto him. And he removed from there unto a mountain on the east of Beth‘el, and pitched his tent, having Beth‘el on the west, and Hai on the east: and there he builded an altar to Yahweh, and called in name Yahweh. (Genesis 12.7,8)

The language of manifestation/appearance is in evidence here as well as the name and its homograph ‘there’. ‘Abram is engaged in a journey to Yahweh and to the fulfilment of his name. The geographical movements and location are figurative for this directional progress.

We have seen the fundamental need to leave behind the natural man and pursue the aim which Yahweh has set him. It is a journey accomplished by instruction and obedience, as in all covenants. It is a journey set in the context of a destination (there) and of Yahweh’s and ‘Abram’s names. Finally it is set in the context of a seed. We see, further along, that it is this singular seed that is required for these promises to be accomplished.

After this, ‘Abram goes down into Mitsraym to avoid a famine in the land and accomplishes a return/circular journey, much as Mosheh did with ‘Abram’s successors, and emerges from Mitsraym back to the place of the altar having been enriched by Phara’oh and with Phara’oh’s house having been plagued. It is at this point that ‘Abram separates from the final part of his natural relations, his kindred, Lot.

And Yahweh said unto ‘Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art (there) northward, and southward, and eastward, and westward: For all the land which thou see, to thee will I give it, and to thy seed for ‘olam. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it to thee. Then ‘Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar to Yahweh. (Genesis 13.14-18)

Now that he has finally separated from his natural relations Yahweh reiterates the promise of the land inheritance to him and his seed and that it, like the covenant, will be for ‘olam (the age). He is commanded to arise (as in resurrection – קום) and walk through a land that he is yet to inherit and which he did not inherit during his natural lifetime. His response is to build an altar to Yahweh’s name there.

After these things (or ‘words’) the word of Yahweh came unto ‘Abram in a vision, saying, Fear not (אל), ‘Abram: I am thy shield, and thy exceeding great reward. (Genesis 15.1)

Here we get to the heart of the matter. It is Yahweh who is to be ‘Abram’s (and indeed every faithful person’s) reward. The land inheritance is a place, a destination, but it is Yahweh who is the true destination. The people are to be created out of the covenant made with him, as it was with Mosheh. The seed is the mechanism by which these things can come to pass, because the seed, ultimately, is Iesous.

Now to Abraham and his seed were the promises made. He says not, And to seeds, as of many; but as of one, And to thy seed, which is Anointed. (Galatians 3.16)

We also know that ‘Abraham foresaw this. He knew that the seed had a number of fulfilments. 1) that which would proceed from his loins – Yitshaq; 2) that which would proceed from his descendants – the children of Yisra’el; and 3) Anointed.

Your father Abraham rejoiced to see my day: and he saw it, and was glad…Iesous said unto them, Amen amen, I say unto you, Before Abraham was, I am. (Iohannes 8.56,58)

Iesous, the fulfilment/manifestation of Yahweh’s name – the ‘I am’ – was foreseen by Abraham as his seed and the way by which he could be the heir of Yahweh himself.

So we come to Genesis 17 – see above – and the promise of the covenant to Abraham and to his seed after him for an ‘olam covenant, that he will be for ‘elohym to him and his seed, to give them the land for an ‘olam possession and to be to them for ‘elohym.

We have seen this language used in Yeremyahu in previous posts where the ‘I will be’ form was used to describe the coming together of ‘elohym and the people into one.

But this shall be the covenant that I will make with the house of Yisra’el; After those days, says Yahweh, I will put my law in their inward parts, and write it in their hearts; and I will be to them for ‘elohym, and they shall be to me for a people. (Yeremyahu 31.33)

This is seen as the fulfilment of the new covenant and the fulfilment of Yahweh’s name. In ‘Abraham we see the archetype of the faithful who can inherit these promises, we see a nation created out of him unfit to inherit those promises by their unbelief, being reconciled to him by the work of ‘Abraham’s seed (Anointed) who creates a faithful people from all the families of the earth who are instrumental in the reconciling of that first natural people – the house of Yisra’el – in the ‘olam.

Now that Yahweh has given this covenant he requires a sign, a token of manifestation, to be enacted by ‘Abraham to show his agreement to the promises. This sign is the cutting off of the flesh of every male in his household and once this is accomplished, the cutting off of the flesh of every male child at the age of 8 days old.

Knowing that ‘Abraham is faithful and understands, in some depth, the revelation he has received, he is being asked to enact a sign which anticipates the accomplishment of what he is about to do, the cutting off of the flesh. ‘Abraham has already accomplished such in his separation from his natural relations and his joining himself wholly unto Yahweh. In order to accomplish the rest he will need to continue to cut off the flesh but, more importantly, his seed to come will need to cut off the flesh to make the creation of a faithful people and the reconciliation of the natural people a possibility. As he foresees Iesous, it is Iesous who will cut off the flesh in his life, death and resurrection. In order for the faithful people, walking in the steps of ‘Abraham, to be saved they must follow his seed’s example. Through this process and the reconciliation of his natural seed we will come to a time, figuratively the eighth day (as it comes after the seventh, the sabbath of rest), when all flesh is cut off, when there is only spirit, when there is only Yahweh.

In performing this anticipatory sign, ‘Abraham is manifesting his understanding and belief. It is a work befitting faith. It is done by all the males because the word ‘male’ in Hebrew – zakar (זכר) – is a homograph of the word ‘memorial’ which is used in Exodus 3 to describe Yahweh’s name. It is also used in the commandment to remember the sabbath day and by extension it is the concept behind remembering the Lord in eating of his supper in the New Testament. Remembering, bringing to mind, is what faithful people (of both genders) do in being overwhelmed by his mind, expressed through the word, in order to cut off the flesh. This is the journey of the name. ‘Abraham was fully involved in that journey and showed it by the anticipatory sign of circumcision. In all of the above circumstances ‘remembering’ is a part of a journey of understanding and belief. That is, the journeying ‘Abraham kept the sign of circumcision as a sign of his present behaviour but anticipatory of the cutting off of the flesh in his seed and the cutting off of all flesh in the eighth day, evidenced by the act of circumcision being performed on the eighth day of the male child’s life. Remembering the sabbath day for the children of Yisra’el was a looking back at the rest of ‘elohym after the six days of creation, a reminder of their need to rest from man’s labour to do the work of Yahweh and an anticipation of the sabbath of rest to come (the ‘olam). The name of Yahweh being, as it is, a memorial (Ex.3.15) follows the same pattern of journeying being a progression of becoming him from the revelation of that name to Mosheh to its manifestation in his son in his appearance in the first century and then the sabbath of rest before offering all things up to the father at the conclusion of that age so that his name might be fulfilled. It is a journey that we must make if we are to reach the final destination.

In the New Testament circumcision is replaced by the anticipatory work of baptism in water, which is similarly a journeying figure associated with the name and encompasses the progression of manifestation from the offering of Iesous to the 8th day with ourselves participating in such a figure in order to share in its glorious outcome.

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Anointed: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of Theos, who has raised him from the dead. (Colossians 2.11,12)

Here we see that the figure of cutting off of the flesh is now being supplanted by the figure of immersion in water, signifying the immersion in spirit which the Lord Iesous achieved in his manifestation in the days of his suffering unto death and resurrection. If we seek to be co-heirs with him of his glory we must also join with him in the figure and its meaning.

But Iesous answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? They say unto him, We are able. (Math.20.22)

But I have a baptism to be baptised with; and how am I straitened till it be accomplished! (Loukas 12.50)

The sons of Zebadaiaos are asking if they can sit on his right hand and left hand in the kingdom. Iesous’ response is to ask them can they share with him in accepting and doing the father’s will. In the garden he asks that the cup pass from him but nevertheless ‘thy will be done’ (Math.26.42). Drinking of the cup is doing the will of Theos. Similarly with baptism.

Iesous baptism is his complete immersion in spirit to overcome the flesh and do the will of Theos. The question is, can his disciples follow him in taking on that opportunity?

Therefore we are buried with him by baptism into death: that like as Anointed was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6.4)

Baptism is clearly an endeavour to supplant the flesh by the spirit (mind) of Theos. If we accomplish such an immersion we will be following Anointed unto the death of the flesh and a new life in him in the age. The sign of this truth is with full immersion, by believing adults, in water. As there was a tangible outward sign of cutting off of the flesh with ‘Abraham so with Iesous and his followers.

And Iesous, when he was baptised, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the spirit of Theos descending like a dove, and lighting upon him: (Math.3.16)

So, Iesous was immersed in water under the auspices of Iohannes the baptist and, arising from the water, the spirit of Theos proclaimed Iesous to be his son. It was a work carried out at the beginning of his ministry much as baptism is carried out with the believer when they first hear and believe. It is an act signifying the beginning of the journey of immersion.

There is one (εν) body, and one (εν) spirit, even as ye are called in one (εν) hope of your calling; One (εις) Lord, one faith, one (εν) baptism, One Theos (εις) and father of all, who is above all, and through all, and in (εν) you all. (Ephesians 4.4-6)

The use of one alludes to the oneness of Yahweh’s name (Zech.14.9) and its fulfilment in the eighth day. In this context the one baptism is the final overwhelming of flesh by spirit at that time. It is interesting to note that the words employed for the word ‘one’ are homographs for the word unto/into (εις) and the word ‘in’ (εν). Of course the journey of Yahweh ‘el (אל) is the journey unto, into and then in him.

Baptism in water, a figure for this final overcoming of flesh, is seen in the likeness of the figure of immersion in water with that of the flood.

Which sometime were disobedient, when once the longsuffering of Theos waited in the days of Noe, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward (εις) Theos) by the resurrection of Iesous Anointed: (1 Petros 3.20,21)

Noah was a figure for Iesous, saving his household in an ark which ‘moved upon the face of the waters’ as the spirit of ‘elohym did in Genesis 1. The evil that surrounded him was overcome by the will of Yahweh until he, with only the seven other souls (making eight in total) and the animals emerged into a world of a new heavens and earth. This salvation is linked with the believers’ belief, the resurrection of Iesous and the eighth day, all couched in the terms of a journey toward Theos.

Baptism is linked with the name on numerous occasions:

Go ye therefore, and teach all nations, baptising them into (εις) the name of the father, and of the son, and of the holy spirit: (Math.28.19)

Then Petros said unto them, Repent, and be baptized every one of you upon the name of Iesous Anointed unto (εις) the remission of sins, and ye shall receive the gift of the holy spirit. (Acts 2.38)

Iesous, after his resurrection, commissions the disciples to preach the euangelion and to baptise those who willingly receive (that is, believe) that message. Petros, in Acts 2, acting on that commission instructs those people who are listening to him that the journey unto forgiveness of sins is dependant on baptism. Clearly, as Acts progresses we see that the baptism being referred to is, at the very least, sealed by the act of immersion in water, even though it is clear that immersion in the spirit of Theos (his mind revealed in his utterances) is the way in which forgiveness of sins operates. Nevertheless, as with ‘Abraham, the act of full immersion in water is a sign of obedience that the willing recipient of the word engages in to show the outworking of their belief. It is a substantive creation occasioned by the invisible belief they have by submitting to his word. It is a necessary walking in the path which Iesous trod before us.

So, baptism, like circumcision, observing the sabbath day and the eating of the Lord’s supper (not to mention marriage), is an anticipatory act of belief, looking forward to the glorification of all things in the eighth day. It also signifies the journey taken by the believer from the moment of hearing the word to their participation in the revelation of Yahweh’s glory. It signifies the journey of the Lord Iesous from birth through to his ministry, suffering, death, resurrection and glorification and his leading of his flock to the fulfilment of Yahweh’s name. It is a journey of following in the steps of Iesous’ baptism; it is a journey of immersion in spirit.