Towards, unto, into and in Theos

And Noah found grace in the eyes of Yahweh. (Genesis 6.8)

The word for ‘grace’ (hen חן) is related to the word for ‘graciousness’ (hanan חנן) and is an inversion of the name Noah (נח). The inversion in this case seems to show a relationship of juxtaposition between Noah and the one showing him grace. The word translated ‘grace’ here is also translated ‘favour’ quite often and perhaps this gives us an insight into its meaning.

Furthermore, perhaps the real starting point on this journey of understanding relating to grace/favour is an issue of perspective. From which direction do we see the favour? In a kaporeth type relationship, in which direction does it come from and unto whom is it delivered? In the first 46 of the 69 occurrences in the Old Testament of ‘hen’ (חן), the word is linked with ‘eyes’ or ‘sight’. A particular person finds favour in the sight/eyes of the benevolent giver of grace/favour, usually and ultimately it is Yahweh. As we have seen above, the words grace (favour) and gracious (favourable) are linked. Thus, the gracious shows grace to the receiver of that favour. The benevolent and superior shows a demeanour of kindness to the other which results in a beneficial outcome for the receiver of such an inclination.

This kerubic relationship of the one favouring to the one who is favoured and the reciprocity of acceptance of such favour is implicit in the revelation of the name to Mosheh:

For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou go with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And Yahweh said unto Mosheh, I will do this thing also that thou has spoken: for thou has found grace in my sight, and I know thee in name. And he said, I beseech thee, show me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim 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. (Exodus 33.16-19)

So, Mosheh indicates that grace is shown when Yahweh goes with his people, that is, he is in their midst mediating his teachings to them. Yahweh indicates that Mosheh has found grace in his eyes and that he knows him intimately and this is clearly a result of Mosheh’s willingness to submit to Yahweh. Because of this he is going to show his glory to him, reveal his name and his goodness to Mosheh. This revelation, this graciousness, is because Mosheh is someone Yahweh has chosen to speak to, to be gracious to and, implicitly, there is good reason to do so. Mosheh, like Noah, has already shown himself to be inclined towards Yahweh, to receive his words and to be obedient to them. As a result Yahweh is going to show mercy upon both of them. In saving Noah and his house through the construction of the ark and, in the case of Mosheh, in causing him and his house to be saved by the construction of a different dwelling place for ‘elohym. We see that Yahweh has a choice. Mosheh is talking about the people finding grace in the eyes of Yahweh but Yahweh is talking about Mosheh finding grace in his eyes. Yahweh chooses who to be gracious and merciful to based upon his criteria. Here the criteria must be the inclination of the recipient to willingly reciprocate.

And Yahweh spoke unto (אל) Mosheh, saying, Speak unto (אל) ‘Aharon and unto (אל) his sons, saying, On this wise you shall bless the children of Yisra’el, saying unto them, Yahweh shall bless thee, and shall keep thee: Yahweh shall lighten his face unto (אל) thee, and shall be gracious to thee: Yahweh shall lift up his face unto (אל) thee, and shall set (שם) to thee peace. And they shall set (שם) my name (שם) upon the children of Yisra’el; and I will bless them. (Numbers 6.22-27)

This time the graciousness of Yahweh is extended to the children of Yisra’el but it is clearly, like the name, set in the future at a time when, presumably, they will be responsive to the word. In a sense we can see this in the blessings being unto a singular ‘thee’. That is, the graciousness of Yahweh is extended to willing individual recipients of that favour on account of their inclination to hearken and do his will. In one individual this was more apparent than in any other. We see his graciousness being juxtaposed with the shining of his face toward them. He shows grace when he reveals himself to them through the revelation of his face, particularly his mouth.

In the New Testament we find a similar pattern of translations where the Greek word karis (χαρις) is rendered as ‘grace’, ‘favour’ and ‘thank(s)’. This last translation takes us back to another of our ‘prerequisites – minor detours’ series about the euangelion where we saw the use of the word ευ as a prefix to a series of words which lent the sense of reciprocity to the word to which it was appended. In the case of karis (χαρις) we saw the expansion of this word for grace or favour into the verb eukaristeo (ευχαριστεω) meaning ‘to give thanks’. To give thanks is the reciprocal side of favour. Theos shows us favour in the revelation of his word unto salvation; we give thanks in reciprocating that revelation. The ultimate embodiment of grace is, of course, the Lord Iesous:

And the child grew, and became strong in spirit, filled with wisdom: and the grace of Theos was upon him…And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. And Iesous increased in wisdom and stature, and in favour with Theos and man. (Loukas 2.40,51,52)

These verses recounting Iesous’ early years from shortly after his birth and leading up to the passover when he was 12 show that he was in a state of increasing favour primarily with Theos but also with man. We can assume that this was an outcome of his learning by the spirit of his father being ministered unto him. When he comes to the point of his readiness to engage in the ministry which has been set out before him, we find grace there too:

And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Ioseph’s son? (Loukas 4.22)

This is said after he has taken the scroll of Esaias and read in it the words concerning himself and, after handing the scroll back, proclaims that this scripture is fulfilled in their ears. The witness of the people is to the grace of the words which he has spoken. Therefore, grace is indicative of the words of Theos in the prophet and its explanation in the mouth of his son.

And the word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Iohannes bare witness of him, and cried, saying, This was he of whom I spake, He that comes after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Iesous anointed. No man has seen Theos at any time; the only begotten son, which is in the bosom of the Father, he has declared him (Ioh.1.14-18)

We have already looked at Iohannes 1 and the phrasing in the first verses of the book relating to the relationship of the word toward Theos in the beginning. That is, a relationship of reciprocity. Here we see the word being made flesh, embodied, in the Lord Iesous. The outcome of that gracious word being embodied in him is that he embodies, and manifests in word and action, that favour of Theos toward man. Theos has been gracious to him in a kaporeth relationship. Iesous manifests that same kerubic relationship toward those who are willing to receive it. As favour was toward him from Theos in the ministering of the word to him, so he turns around and does the same to his followers. The favourable declaration of Theos by him towards his disciples is seen in a passage we have already looked at in regard to the mercyseat in the New Testament.

Being justified freely by his grace through the redemption that is in anointed Iesous: Whom Theos has set forth to be a mercyseat through belief in his blood, unto (εις) a declaration of his righteousness through the remission of sins that are past, in the forbearance of Theos; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Iesous. (Romans 3.24-26)

At the heart of the work of Iesous with respect to the taking away of sins is the kaporeth. It is in this figure that we see the declaration of the righteousness of Theos and the willing receiving of such and subsequent manifestation of it back to him and onward to others. By belief in, that is association with and participation in the same behaviour as, Iesous we can become righteous too, as Abraham was counted righteous by belief. It is the inclination of Theos towards the willing, or potentially willing, to unfold his merciful plan to accomplish this reconciliation with him that is covered by the terminology of ‘grace’ or ‘favour’. It is a phenomenon which behoves us to give thanks.

This gracious inclination is perpetuated in Iesous when he sends forth his disciples to declare the euangelion, the message of salvation, to the populace at that time. It was the grace of the Lord which was revealed to Paulos, the tentmaker, that offered him that opportunity to receive mercy and to be at peace with him and, having received such, to offer it to those potentially willing to receive.

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the ekklesia of Theos. But by the grace of Theos I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of Theos which was with me. Therefore whether it were I or they, so we preach, and so you believed. (1 Corinthians 15.9-11)

In language very similar to Iesous’ use of the ‘I am’, when he is showing that he is a fulfilment of the ‘I will be’ of Exodus 3, Paulos invokes the formula of that revelation of the name to Mosheh, saying that by Theos’ favour ‘I am what I am’ (echoing the ‘I will be who I will be’ of Ex.3.14). This reciprocal manifestation that is enshrined in the name has been offered to Paulos because Theos has shown him favour and the mechanism for the showing of that favour is in his (Theos’) gracious words.

Grace/favour is a directional phenomenon, rather like the bi-directional nature of the kaporeth. It is like this because it is accomplished by the bi-directional nature of the word. Grace is given by the word, it is received and reciprocated, by word. However, it seems as if, when this reciprocal relationship is fully under way the recipient may be deemed to be ‘in grace’. This state of grace, this dwelling of grace with the believer is because the word is in abundance in their soul. Thus:

And when the Ioudaioi were gone out of the synagogue, the nations besought that these words might be preached to them the next sabbath. Now when the congregation was broken up, many of the Ioudaioi and religious proselytes followed Paulos and Barnabas: who, speaking to them, persuaded them to continue in the grace of Theos. (Acts 13.42-43)

Here, the willing recipients of Theos’ words by Paulos and Barnabas are being encouraged to remain in that reciprocal relationship of giving and receiving of the word. They are encouraged to allow grace to abound and to dwell in grace. This dwelling in the abundance of grace, in the abundance of that reciprocal relationship of the gracious words of Theos, will become evident when we look, in the next post, at the pitching of the camp of Yisra’el after their journeyings.

The words that Paulos started his letters with hint at this reciprocal kaporeth relationship, dealing, as it does, with the reciprocal words of grace that lead to reconciliation, or peace. Thus:

Grace be unto you, and peace, from Theos our Father, and from the Lord Iesous anointed. I thank my Theos always concerning you, for the grace of Theos which is given you in Iesous anointed; That in every thing you are enriched by him, in all utterance, and in all knowledge; (1 Cor.1.3-5)

So the gracious utterances of Theos in anointed lead to the reconciliation of him with the willing recipients of that grace. While they abide in those teachings, in that grace, they have access to the mercy of Theos which is offered because of his inclination towards them.