Towards, unto, into and in Theos

The Kerubic pattern seen in the kaporeth, the face to face nature of the two creatures, can be seen in a number of oppositional ideas. One that we are going to consider firstly are words which describe this relationship from one side or the other and give expression to that relationship.

The first of these is giving and receiving. Two verbs which describe opposing sides of the same transaction:

But as many as received him, to them gave he authority to become the sons of Theos, even to them that believe into his name: Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of Theos. (Ioh.1.12,13)

A number of things are going on here. The word unto/into (eis) is used to describe the journey of transformation envisioned by the teaching of the name. The end product of which is the becoming of sons of Theos, the image of the father. The use of the plural ‘who’ to describe those participating in this pilgrimage is pertinent too hinting, as it does, at the revelation of the name in Exodus 3 – I will be who I will be – where the ‘who’ is/are the medium for manifestation of that name and become, at the end of that journey, the destination, having become him. In this context the criterion for participating in such a wonderful journey is that of ‘receiving’ of him, that is Theos, who is the word, who is to be made flesh in the person of Iesous Anointed.

We can see here that the ‘receiving’ would seem to be a willing acceptance of the word which is being offered to them and we see this in uses of the greek word lambano (λαμβανω).

Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you: For every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened. (Math.7.7,8)

We can see here that the words ‘give’ and ‘receive’ are interchanged. If you ask it will be given (by someone); those who ask receive (themselves). This statement Iesous is making is about asking for good things, asking for the spirit, asking for understanding which the father will give to those who do ask. In the first statement it is the giver (Theos) who delivers; in the second, it is the receiver receiving. We can see the two sides of the kaporeth here: the one kerub giving while the other kerub receives. They also find when they seek, so a few verses later we read:

Enter in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leads unto life, and few there be that find it. (Math.7.13,14)

In the parallel passage in Loukas 13.24 we are told to ‘strive to enter’ where the word ‘to strive’ is ‘to agonise’ or ‘to fight’. It is an active struggle and battle to even get through the gate at the beginning of the path. The first steps on the journey are not accomplished without a struggle. In the light of this the idea of receiving becomes less than a passive receipt of a gift but an active struggle to take what is on offer to us from the giver. The kerubic relationship is, we can now see, more positively interactive and reciprocal.

He that loves father or mother more than me is not worthy of me: and he that loves son or daughter more than me is not worthy of me. And he that takes not his stake, and follows after me, is not worthy of me. He that finds his soul shall lose it: and he that loses his soul for my sake shall find it. (Math.10.37-39)

As we saw in a previous post (what is a soul?), a soul is an identity that exists because a person is alive due to breathing in and out. It is, in the true sense, an identity formed by the taking in and giving back of the spirit of Theos. The man worthy of Iesous is one ceding his natural identity and taking in Iesous’ identity. The word ‘take’ is translating the word we saw previously translated ‘receive’ (λαμβανω) and clearly shows a greater intent of action than a passive receiving. The stake (translated ‘cross’ and alluding to the manner of Iesous’ death) is something that is given and it is something which must be actively taken hold of by the aspiring believer in order to follow his Lord and be worthy of him. It is given inasmuch as conflict and tension between spirit and flesh is given upon receipt of the message. Once we are introduced to the spirit and the need to cast off the flesh by supplanting it with Theos’ spirit (as ‘Abraham was showing in a figure through the covenant of circumcision), we are acquainted with the conflict in ourselves, in our attachment to the flesh, and in others who do not want us to uphold that spirit. We therefore are introduced to the battle of the stake, of the death of the flesh and the victory of the spirit and of following Iesous in that endeavour. It comes as a ‘gift’ along with the gift of the euangelion. It is not, however, a passive gift but a gift we must actively take, lay hold of, and accept because fighting the flesh with the weapons of the euangelion is not a passive process and, if we are not willing to actively engage in the battle, we are not worthy of him.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. (Math.21.33-39)

The parable is clearly spoken against the chief priests and elders and to the unfaithful of Israel throughout their generations who had repeatedly rejected the message of Yahweh. The Lord is Theos and the inheritance is the message and covenants he gave to his people. He requires reciprocation from them and sends prophets with his word to elicit such willing reciprocation. The response by the husbandmen who inhabit his inheritance is to take (receive) the gift of the servants (prophets) and abuse and kill them. The final and greatest gift of all is the son who is sent to them and they receive him too and kill him thinking, curiously, that such action will mean they get to seize the inheritance whereas, in truth, it leads to their expulsion. We can see here that the active taking of the gifts offered to them does not amount to a faithful manifestation of the receiving kerub but, contrariwise, to a relationship of being at enmity with the giving kerub. Here we have a failed kaporeth relationship. Rather than spirit revealed leading to spirit reciprocated, we have spirit revealed confronting the ugliness of the flesh fighting against it. We saw the same in the previous post when we considered Paulos persuading the Ephesians of the truth of the euangelion only to be confronted with cursing of the way and rejection of the message. If giving leads to receiving, and that actively, we can see that receiving is not always reciprocal manifestation.

Of course, as we saw in Maththaios 7, if there is one who is receiving, that is taking what is on offer, then there must be a giver. In these we see the kaporeth relationship of the kerubym, a giver and a receiver, with the receiver demonstrating what he has taken.

The giving in Math.7 and Ioh.1 (see above) are both translating the Greek word didomi (διδωμι). Although there are other verbs translated ‘to give’, this is a common one.

Giving occurs when someone has something and is prepared to make it available to someone who asks, usually because they don’t have it or perceive that they don’t have enough of it. As such it is the preserve of the kerub who is mediating understanding rather than the one in the receiving position. Firstly, it is the preserve of Theos, who has all things, to give gifts (his spirit) to whomsoever he will. Certainly, if they ask but, knowing that they do not know what to ask for initially, he can give in order for them to ask to be given. Giving can also be a gift by those who have first received and then give to others and then, finally, giving can be the reciprocation to the giver by those who first received from him.

In the last category we can see how the elders of the Ioudaioi tempted Iesous with regard to paying taxes to Kaisar:

Tell us therefore, What think thou? Is it lawful to give tribute unto Kaisar, or not?…[after showing him the penny and its image and writing] They say unto him, Kaisar’s. Then says he unto them, Render (apodidomi αποδιδωμι) therefore unto Kaisar the things which are Kaisar’s; and unto Theos the things that are Theos’. (Math.22.17,21)

The issue here being that we can only give after receiving but we must give the things that came from Theos back to Theos. This is the essence of the euangelion and of the kaporeth. There is an inter-relation of ideas which seem to be antitheses and are, in fact, two sides of the same coin.

The gift that is given, as we have seen above, is a gift given in the face of conflict with the flesh. With the euangelion comes the stake, because the flesh is resistant to the spirit. So, the one who is worthy of Iesous is the one who follows in the steps of his teacher and is willing to face that conflict and willingly receive the spirit and give to Theos and to others. Within this framework lies the basis for the forgiveness of sins.

Even as the Son of man came not to be ministered unto, but to minister, and to give his soul a release for many. (Math.20.28)

We shall consider the matter of forgiveness of sins in the light of the kaporeth in the upcoming posts but suffice it to say, from what we have gleaned about the soul and giving/receiving, it is clear that Iesous gave up his natural identity by the receiving of his father’s spirit and gifted that example to his followers to copy.