Towards, unto, into and in Theos

In the blog on baptism, it was evident that baptism is associated with forgiveness of sins and also that this association is directional. That is, it is unto the forgiveness of sins. Some of this has already been covered in, for example, the post on the mercy seat in the New Testament. However, as it is clear that there is such a close relationship with baptism and forgiveness of sins, as there is with the kaporeth and forgiveness of sins, it seems pertinent to revisit the journeying aspect of that forgiveness in the light of the journeying of baptisms:

And he came into all the country about Iordanes, preaching the baptism of repentance unto (εις) the remission of sins; (Loukas 3.3)

The word ‘remission’ is elsewhere translated ‘forgiveness’ and is the Greek noun aphesis (αφεσις) which is related to the verb aphiemi (αφιημι), sometimes translated ‘forgive’, but also translated ‘let’. ‘allow’ and ‘forsake’. This family of words is one of three that seem to cover the idea of forgiveness. The other two verbs are apoluo (απολυω) and karizomai (καριζομαι). In Romans 3, however, a word for ‘remission’ occurs that is unique, as a noun, 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 propitiation through belief in his blood, unto a declaration of his righteousness through the remission of sins that are past, in the forbearance of Theos; Towards the declaration, at this time of his righteousness: unto his being just, and the justifier of him which believes in Iesous. (Romans 3.24-26)

The word ‘redemption’ here is apolutrosis (απολυτρωσις) and is related to one of the words for forgive mentioned above – apoluo (απολυω) – which means ‘to be loosed from’. Furthermore, that redemption is an outcome of the grace, which is in the anointed Iesous, as one of the words ‘to forgive’ (karizomai καριζομαι) is also related to ‘grace’ (karis χαρις). We have seen in previous blogs that the encampment of the children of Yisra’el was associated with the word for grace and that grace is an outcome of the kaporeth. Grace is the favour that an obedient believer is in receipt of through the word of Theos. It is his favour expressed toward us in his revelation, offering us the opportunity to reciprocate in belief.

Theos has set forth Iesous as a propitiation. Firstly, the word ‘propitiation’ is the identical Greek word used in Hebrews 9.5 (ilasterion ιλαστηριον) where it is translated ‘mercyseat’ and clearly is describing the kaporeth, the lid upon the ark out of which were formed the two kerubym. ‘Set forth’ derives from the same word which is the root for the term ‘Theos’. Theos has set, or set in order, Iesous in a vertical manifestational relationship. He has revealed himself to Iesous and created him as a set or placed one, as himself. This vertical order of placing or setting down describes an orientation of headship in which Theos is creating his likeness in Iesous. The outcome of this is that he will become the ‘mercyseat’ unto a declaration of Theos’ righteousness. He will be that which is created by the face to face mediation and reciprocation of the kerubym. Upon this place, where the kerubym created the unity which goes to the heart of the fulfilment of Yahweh’s name, was the blood of the bull and of the goat placed on the day of the atonements. It is through belief in that shed blood of the true sacrifice that remission of sins occurs. The blood of Iesous is materially of no consequence in remitting sins. It is the shedding of that blood which is of importance. The blood is metonymical, as was the cup and baptism Iesous told the sons of Zebedaios that they would partake of. It is the drinking of the cup of the will of Theos, it is the immersion in spirit that leads to the destruction of the carnal mind, it is the shedding of blood that is the culmination of that casting off of the flesh. A believer must acknowledge and share in that putting away of the carnal mind as a result of the interaction of the kaporeth. The flesh, and the transgressions that are a result of it, are dispersed by the receipt and reciprocation of the utterances of Theos.

‘Remission’ here in Romans 3 is, as we said above, a unique occurrence of this word (paresis παρεσις). However, it does have a relation to the most common of the words for remission (aphesis αφεσις) and its associated verb ‘to forgive’ (aphiemi αφιημι). The former word can be broken down into two constituent parts – para παρα (often translated as ‘of’ or ‘by’) and either iemi ιημι (meaning ‘to send’) or eimi ειμι (‘to go’). The latter has the preposition apo απο (often translated ‘from’) as the prefix for the same verb. Therefore, at their heart, both these words have a sense of sending, or going, away from. We can see a pattern emerging for the words that are used in the context of the removal/departure of sin(s) from the believer. That is, that there is a removal, a distancing, a loosening and a letting go of transgression from the disciple.

As the kaporeth has been invoked in Romans 3 in the context of forgiveness of sins, we can see the relevance of the journeying of that ark and kaporeth, as we have been investigating in recent posts. It is the kerubic relationship of reciprocal manifestation which is at the heart of the figure of the kaporeth, which is the directional impetus at the head of the children of Yisra’el and their procession towards their inheritance, as they follow the leading example of that ark and kaporeth. This is the figure that can be seen to lead us in an understanding of the incremental progression of forgiveness of sins unto the final destination.

So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to Theos, which gives us the victory through our Lord Iesous anointed. (1 Corinthians 15.54-57)

Standing as an antithesis to aphiemi (αφιημι) is the Greek verb eiseimi (εισειμι). The prefix to the verb is moving in the opposite direction from ‘forgive’ (aphiemi αφιημι) where it is ‘from’ (apo απο). Now in this verb it is ‘unto’ (eis εις).

Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service. (Hebrews 9.6)

Of the three other occurrences of this verb two are entrances into the temple in Ierousalem and the third is the entry of Paulos into the midst of the elders of the ekklesia in Ierousalem. Here, in Hebrews 9, we have once again the allusion to the tabernacle and its component parts, including the kaporeth, speaking, as it does, of the removal of sins. We have two directional impulses in this context. The sins of the people are directed away from them while the priests, representative of the priesthood of the whole nation, are entering into the dwelling of Theos. The journey is away from sin and towards, into and in Theos. This direction is possible by the impetus of his ordinances.

Petros clearly shows the journey of forgiveness of sins in Acts while preaching to the people:

Repent therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Iesous Anointed, which before was preached unto you: (Acts 3.19,20)

Forgiveness of sins can, in other places, seem to have been already accomplished. Yet from the above, and our understanding of the journeying of the ark and kaporeth and the entrance into the holy of holies accomplished on the day of the atonements, we can see that it is yet to be fulfilled.

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he has abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he has purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in anointed, both which are in heaven, and which are on earth; even in him: (Ephesians 1.7-10)

Of course, it becomes evident that this forgiveness of sins is dependent upon belief concerning the shedding of his blood and the meaning of that final act in relation to the struggle against the carnal mind throughout his life. It is an acknowledgment of that journey of his that came to an end at Golgotha upon the stake. It is a commitment to association with that journey by us, which is why it is dependent on the continued favour of Theos towards us and our abiding in his commandments. The outcome of that journey’s end comes at the return of the Lord and the resurrection of those who have believed in the shedding of his blood and have offered works meet for repentance, that is their resurrection after the pattern of his. This is when sin is removed entirely. The time and place when the people are separated from sin and unto, into and in Theos. The removal of sin is an incremental journey, much as that of the ark and kaporeth.

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay you all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me what you owe. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay you all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done Then his lord, after that he had called him, said unto him, O you wicked servant, I forgave you all that debt, because you desired me: Should not you also have had compassion on your fellowservant, even as I had pity on you? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if you from your hearts forgive not every one his brother their trespasses. (Maththaios 18.23-35)

Some points to note here. Firstly, in light of a discussion in the previous blog, this is a proverb to describe the kingdom of heaven. The embodiment on the earth of the heavenly values of Theos is seen in this allegory. It is a narrative based on manifestation. It is a response to Petros’ enquiry as to how often he should forgive his brother when he repents. The kingdom is when true reciprocal manifestation is engaged in by believers. This is not the case here. Forgiveness of sins is seen in the metaphor of clearance of financial debt. This is an important likeness as Iesous’ work is seen on at least three occasions as a ransom, a word which, in the Greek, is related to the ‘loosing’ of the debt that the king engages in with the first servant. The immense debt is forgiven by the king; the relative pittance of debt to his fellow servant is not cleared by the first servant. As a result of his failure to engage in manifestation the initial overwhelming debt is reinstated. The lesson is clear: we have received forgiveness of sins, and we must manifest the father in doing the same. Sin can be cleared but can be reinstated. In terms of the believer this is the case. In response to understanding the word of Theos, his commandments, and keeping it/them, the believer is able to proceed having been separated from sin and on an incremental journey of understanding motivated by remaining in a kerubic relationship with the father. Whilst on this onward journey to the destination of the kingdom and of his own resurrection the believer can remain in a position of receiving forgiveness of sins. Any backtracking on this understanding and failure of manifestation leads to the reinstating of the debt. The final and complete withdrawal of all debt is at a time when it will not be reinstated because the believer is glorified and incapable of sinning. In the end of the sabbath of rest and the dawning of the eighth day there will be no person left in sin and then sin and death will be utterly overcome.

We can see therefore that the path of forgiveness is conditional on belief in the shedding of the blood of anointed, and the believer’s commitment to follow suit; it is conditional on believing into the name of the son, which is the name of the father unto salvation, this name being the journey unto becoming him; it is conditional upon remaining in the favour of the father, which is the revelation of his spirit in his utterances.

And he took the cup, and gave thanks, and gave it to them, saying, Drink all of it; For this is my blood of the new covenant, which is shed concerning many unto the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. (Maththaios 26.27-29)

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

Him has Theos exalted with his right hand to be a prince and a saviour, for to give repentance to Israel, and forgiveness of sins. (Acts 5.31)

To him give all the prophets witness, that through his name whosoever believes into him shall receive remission of sins. (Acts 10.43)

But he, whom Theos raised again, saw no corruption. Be it known unto you therefore, men and brothers, that through this man is preached unto you the forgiveness of sins: (Acts 13.38)

Who has delivered us from the power of darkness, and has translated us into the kingdom of his dear son: In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1.14)

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1.7)

This is the covenant that I will make with them after those days, says the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. (Hebrews 10.16-18)

Remission of sin is an outcome of the manifestation of the name of the father by the son which culminates in his resurrection. Iesous has taken away sin. He was separated from sin by the spirit of the father in his utterances. He joined himself unto the father and became him. This path is open to us to follow, to take on his name, and therefore the father’s, unto separation from sin unto the age. This is the journey unto forgiveness of sins, premised upon the favour of Theos unto us in his revelation and our reciprocal belief and incremental pursuit of becoming him.